subject-matter was often incongruous. My first step towards a right understanding
of the Yf was to study the. Text by itself and as complete in itself. It was easy to ...
The I Ching
The Sacred Books of the East
translated
by various Oriental scholars
and
F.
edited by
Max Muller
Vol.
XVI
The Sacred Books of China
The I Ching Translated by James Legge
Second Edition
Dover Publications, Inc. New York New York
For bibliographic ease and accuracy the modern transliteration of Chinese has been adopted for the title page and cover of this book. Within the text, however, the older transliteration has been retained.
Published in Canada by General Publishing Company, Ltd., 3O Lesmill Road, Eton Mills, Toronto, Ontario. Published in the United Kingdom by Constable
and Company,
Ltd., 10
Orange
Street,
London
WC 2.
This Dover edition, first published in 1963, is an unabridged and unaltered republication of the second edition of the work, first published by the Clarendon Press in 1899 as Volume XVI of "The Sacred Books of the East" and with the special designaton of Part II of "The Texts of Confucianism."
Standard Book Number- 486-21O62-6 Library of Congress Catalog Card Number: 63-1 95 O8
Manufactured in the United States of America Dover Publications, Inc. 180 Varick Street 1OO14
New York, N. Y.
CONTENTS. PREFACE
xni
INTRODUCTION. CHAP.
THE
Yt KING FROM THE TWELFTH CENTURY B.C. TO THE COMMENCEMENT OF THE CHRISTIAN ERA
I.
.
.
i
There was a Yi in the time of Confucius. The Yi is now of the Text which Confucius saw, and the Appendixes ascribed to him. The Yi escaped the fires of Shin. The Yi before Confucius, and when it was made mentioned in the Official Book of K&XL in the Qo JTAwan testimony of the Appendixes. Not the most ancient of the Chinese books. The Text much older than the Appendixes. Labours of native scholars on the Yi imperfectly described. Erroneous account
made up
:
;
;
,
of the labours of sinologists. II.
THE SUBJECT-MATTER OF THE TEXT. THE LINEAL FIGURES AND THE EXPLANATION OF THEM
...
The Yt
consists of essays
9
based on
lineal figures. Origin of first multiplied them to sixty-four?
the lineal figures. Who Why they were not continued after sixty-four. The form of the River Map. State of the country in the time of king
Wan. A*au
;
Character of the
and
with the lineal figures. III.
last
especially king
king of Shang.
Win.
W&n
in
The
lords of
prison occupied
The seventh hexagram.
THE APPENDIXES Subjects of the chapter.
26
Number and
nature of the Appen-
Their authorship. No superscription of Confucius on any of them. The third and fourth evidently not from him. Bearing of this conclusion on the others. The first Fu-hst's trigrams. The name Appendix. King Win's. Kwei-shan. The second Appendix. The Great Symbolism. The third Appendix. Harmony between the lines of the figures ever changing, and the changes in external phenomena. Divination; suitfiiiiMtnd its object. Formation of dixes.
CONTENTS.
Vlll
the lineal figures
by the divining
stalks.
Thenl^MFYin and
Yang. The name Kwei-shan. Shan alone. The fourth Appendix. The fifth. First paragraph. Mythology of the Yi. Operation of God in nature throughout the year. Concluding paragraphs. The sixth Appendix. The seventh.
Plates
I, II,
III, exhibiting the
hexagrams and trigrams.
THE TEXT. SECTION MbXACRAM
I. TA
by foreign Chinese scholars, Yi King. The two portions
readers, as well as
as an integral portion of the
should, however, be carefully distinguished. them as the Text and the Appendixes.
I will
speak of
3. The Yi happily escaped the fires of Shin, which proved so disastrous to most of the ancient literature of China in
B c 3I 3* * n t 'le memor a l which the premier Li Sze addressed to his sovereign, advising o 3 in. t ^ at t ^ e old books should be consigned to the flames, an exception was made of those which treated of medicine, divination, and husbandry V The Yi was held to be a book of divination, and so was preserved. In the catalogue of works in the imperial library, pre'
The Yl
i
*
es-
caped the
fires
'
pared by Lift Hin about the beginning of our era, there is an enumeration of those on the Yi and its Appendixes, the books of thirteen different authors or schools, com3 prehended in 294 portions of larger or smaller dimensions I need not follow the history and study of the Yi into the .
lineof the centuries since the time of Lift Hin.
The
imperial
it, which appeared in 1715, contains Khang-hsi from the commentaries of 218 scholars, covering, quotations more or less closely, the time from the second century B.C.
edition of
to our seventeenth century.
1
I
may
venture to say that
Analects, VII, xvii.
1
Legge's Chinese Classics,
*
Books of the Earlier Han; History of Literature, pp.
I,
prolegomena, pp. 6-9. I, a.
CH.
INTRODUCTION.
I.
those ai 8 are hardly a tenth of the men who have tried to interpret the remarkable book, and solve the many
problems to which it gives rise. 4. It may be assumed then that the Yl King, properly so called, existed before Confucius, and has The Yl
before Confucius,
and when it was made.
,
come down
A
t1
to us as correctly as
...
any other
o f the ancient books of China and it might & be said, as correctly as any of the old ;
also
monuments of Hebrew, Sanskrit, Greek, or Latin literature. The question arises of how far before Confucius we can trace its existence. Of course an inquiry into this point will not include the portions or
appendixes attributed to Attention will be called to them by and
the sage himself.
by, when I shall consider how far we are entitled, or whether I do not are at all entitled, to ascribe them to him.
we
doubt, however, that they belong to what may be called the Confucian period, and were produced some time after his death,
probably between
B. C.
450 and 350.
By whom-
soever they were written, they may be legitimately employed in illustration of what were the prevailing views in that age on various points connected with the Yi. Indeed, but for the guidance and hints derived from them as to the
meaning of the and the linear
and the relation between its statements figures, there would be great difficulty in
text,
making out any (i)
The
consistent interpretation of
earliest
mention of the
Official
OfficSok
is
three
Yl
found in the
Book
of the K&.U dynasty, where it said that among the duties of 'the Grand
The Yt menof AT&U
it.
classic is
>
'
Diviner,'
he had charge of the rules for the
(systems of Changes), called the Lien-shan, the the Yi of ATdu that in each of them the
K wei-jhang, and
;
regular (or primary) lineal figures were 8, which were mulThe date of the tiplied, in each, till they amounted to 64.' Official
Book has not been exactly ascertained.
The above
passage can hardly be reconciled with the opinion of the majority of Chinese critics that it was the work of the duke of
ATu, the consolidator and legislator of the dynasty so called but I think there must have been the groundwork of it at a very early date. When that was composed or compiled, there ;
THE was
among the
existing,
YI KING.
CH.
I.
archives of the kingdom, under the
charge of a high officer, the Yi of AT&u,' what constitutes the Text of the present Yi the Text, that is, as distinguished from the Appendixes. There were two other Yi. known '
;
Lien-shan and the Kwei-jhang. It would be a waste of time to try to discover the meaning of these They are found in this and another passage designations.
as the
of the
Official
Book
;
and nowhere
else.
of what they denoted remains, while of A'au' complete 1
Not a
we
single trace
possess 'the Yi
.
'
In the Supplement of 3 A^iu-ming to the Spring anc* Autumn/ there is abundant evidence that The Y! mentioned in the divination by the Yi was frequent, throughout 3o A-Awan. states Qf Chinaj before the t ; me of Con _ There are at least eight narratives of such a fucius. (ii)
^
practice, between the years B. C. 672 and 564, before he was born and five times during his life-time the divining stalks and the book were had recourse to on occasions with which he had nothing to do. In all these cases the text ;
of the Yf, as we have
it
now,
is
'
and Autumn commences
The Spring freely quoted. If it extended back
to the rise of the K&\\ dynasty,
1
we
should, no doubt, find
AHu Kwan
See the
Tcheou
'
in B. C. 722.
LI, vol.
ii,
Biot (Le (or LI), Rook XXIV, parr. 3, 4, and 27. pp. 70, 71) translates the former two paragraphs thus*
(Le Grand Angui e) est propose* aux trois methodes pour les changements La premiere est appele*e Liaison des montagnes (Lien-shan) la second e, Retour et Conservation (Kwei-jhang) la troibieme, Changements des A an. Pour toutes il y a huit lignes symboliques sacre'es, et 7 oixante-quatre combmaisons de ces lignes. '
II
(des lignes divinatoires). ;
;
Some
tell us that by Lien-shan was intended Fti-hsi, and by Kwei-ghang Tl; others, that the former was the Y! of the Hsifi dynasty, and the A thud set will have it that Lien-shan was a latter that of Shang or Yin designation of Shan Nang, between Fu-hsf and Hwang Tf. I should say myself, afc many Chinese cntics do say, that Lien-shan was an arrangement of the lineal
Hwang
symbols in which the
first
figure
was the
present 52nd hexagram,
Kan
r
consisting of the trigram representing mountains doubled; and that Kweighang was an arrangement where the first figure was the present 2nd hexagram,
Khwfin ~
" T
consisting of the trigram representing the earth doubled,-*
with reference to the disappearance and safe keeping of plants in the bosom of the earth in winter. All this, however, in only conjecture.
CH.
INTRODUCTION.
I.
5
accounts of divination by the Yl interspersed over the long intervening period. For centuries before Confucius appeared
on the stage of his country, the Yt was well known among the various feudal states, which then constituted the Middle
Kingdom *.
We may
(iii)
now look
into
one of the Appendixes
for
testimony to the age and authorship of the Text. The third Appendix is the longest, and the most important 2 In the 49th paragraph of the second Section of it it is said its
.
:
Was
'
it
to flourish it)
not in the middle period of antiquity that the YJ began Was not he who made it (or were not they who made
?
familiar with anxiety
and calamity ?
'
The
highest antiquity commences, according to Chinese writers, with Fu-hsi, B. C. 3322 and the lowest with Con;
fucius in the middle of the sixth century B. C.
Between
the period of middle antiquity, extending a comparatively short time, from the rise of the K&u dynasty,
these
is
towards the close of the twelfth century fucian era.
period that our
The
B. C., to
According to this paragraph
it
the Con-
was
in
this
Yi was made.
69th paragraph isstillmoredefinitein
its
testimony:
Was not m the last age of the Ym (dynasty), when the virtue of Aau had reached its highest point, and during the troubles between king Wan and (the tyrant) Aau, that (the study of) the Yf began to flourish ? On this account the explanations (in the book) '
it
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 dynasty of Yin was superseded by that of A^u in The founder of ATu was he whom we call king Wan, though he himself never occupied the throne. The
B.C. 1122.
1
bee
ist year
in the
of
Qo
Mm
AAvtan, under the 22nd year of duke A'wang (B.C 672); the his 2nd year (660); twice in the ith year of
(661); and
m
Hsl (645); his 25th year (635); the I2th year of Hsuan (597); the i6th year the 5th of A'^ang (575) the yth year of Hsiang (564) his 25th year (548) year of A'Aao (^537) his 7th year (535) ; his I2th year (530) ; and the 9th year of Ai (486). * That is, the third as it appears farther on m this volume in two Sections. With the Chinese critics it forms the fifth and sixth Appendixes, or ' Wings/ ;
;
,
as they are termed.
;
THE troubles between
Y! KING.
him and the
last
CH.
i.
sovereign of Yin reached
their height in B.C. 1143, when the tyrant threw him into prison in a place called Yti-lJ, identified as having
been
in the present district of
Thang-yin, department of of Ho-nan. Wan was not kept long in A'ang-teh, province confinement. His friends succeeded in appeasing the jealousy of his enemy, and securing his liberation in the following year. It follows that the Yi, so far as we owe to king Wan, was made in the year B.C. 1143 or 1142,
it
or perhaps that in the latter \
it
was begun
in the
former year and finished
But the part which is thus ascribed to king Wan is only a small portion of the YI. larger share is attributed to his son Tan, known as the duke of K&u, and in it we have allusions to king WO, who succeeded his father Wan, and
A
was really the first sovereign of the dynasty of A'au 2 There are passages, moreover, which must be understood of events in the early years of the next reign. But the duke of ATu died in the year B.C. 1105, the nth of .
A
few years then before that time, in the king ATAang. last decade of the twelfth century B. C., the Yi King, as it has come down to us, was complete 3 .
We have thus traced
the text of the Yi to
its authors, the year 1143 B.C., and his equally famous son, the duke of A'iu, in between thirty and
5.
the famous king The Yi
is
not
McieTrf the Chinese
books
-
fort y
Wan
in
ye *rs
later.
great anti(l uit y; prevailed that
more
it
It can thus boast of a but a general opinion has belonged to a period still
Only two translations of it have been made by European scholars. The first was executed by Regis and other Roman Catholic missionaries in the beginning of last century, though it was given to the public only distant.
1
Sze-mi AT/4ien (History of the Aau Dynasty, p. 3) relates that, 'when he was confined in Yft-lt, Wan increased the 8 trigrams to 64 hexagrams.' 3 E. g., hexagrams XVII, 1 6 ; XLVI, 1. 4. Tan's authorship of the symbolism is recognised in the 3 A'^wan, B. c. 540. 3 P. Regis (vol. 11, p. Vel nihil vel parum errabit qui dicet opus 379) says Yi King fuisse perfectum anno quinto ATAang Wang, sen anno 1109 aut non ultra annum 1108, ante aeiae Christianae mitium ; quod satis in rebus non omnino certis.' But the fifth year of king A^ang was B. c. 1 1 1 1 . .
CH.
INTRODUCTION.
I.
Mohl, with a title commencing YSinarum The language of the liber 1 .' King, antiquissimus other European translator of it, the Rev. Canon McClatchie
in 1834
by the
'
late Jules
of Shanghai, whose work appeared in 1876, is still more decided. The first sentence of his Introduction contains
two very serious misstatements, but to do only with the former of them ;
I
have at present
that
*
the Yi
King
regarded by the Chinese with peculiar veneration, .... as The being the most ancient of their classical writings.' is
Shu is the oldest of the Chinese classics, and contains documents more than a thousand years earlier than king Wan. Several pieces of the Shih King are also older than anything in the Yi to which there can thus be assigned only ;
the third place in point of age among the monuments of Chinese literature. Existing, however, about 3000 years ago,
cannot be called modern.
it
Unless
it
be the books of the
Pentateuch, Joshua, and Judges, an equal antiquity cannot be claimed for any portion of our Sacred Scriptures.
be well to observe here also how much older the Text is than the Appendixes. Supposing er them to be the work of Confucius, though Thtnthe it will appear by and by that this assumption Appendixes, It will
The Text
1 '
A
the
'
has been suggested that Antiquissimus Sinarum libei may mean only very ancient book of the Chinese/ but the first sentence of the Preface to '
It
work commences
' .
Inter
omnes constat hbrorum Smicorum, quos
classicos
'
vocant, primum et antiquissimum esse Y-King At the end of M. De Guignes' edition of P. Gaubil's translation of the Shu, there is a notice of the YI King sent in 1738 to the Cardinals of the Congregation de
Claude Visdelou, Bishop of Claudiopohs. M. De * Guignes says himself, L' Y-King est le premiei des Livres Canoniques des Pour son But P. Visdelou writes more guardedly and correctly Chinois.' anciennet, s'll en faut croire les Annales des Chmois, il a et commence
Propaganda Fide by M.
'
:
Si cela est vrai, comme tonte la nation quarante-six siecles avant celui-ci. 1'avoue unanmiement, ou peut a juste titre 1'appeler le plus ancien des livres.'
But he adds, 'Ce n'e*toit pas pioprement un livre, m quelque chose d'approchant; une e*mgme tres obscure, et plus difficile cent fois a exphquer que celle
c'e*toit
du
sphinx.* P. Couplet expresses himself much to the same effect in the prolegomena (p. xvni) to the work called 'Confucius Sinarum Philosophus,' published at
by himself and thiee other fathers of the Society of Jesus (IntorHerdntch, and Rougemont). Both they and P. Visdelou give an example of a portion of the text and its interpretation, having singularly selected the same hexagram the I5th, on Humility. Paris in 1687 cetta,
THE
8
Y! KING.
CH.
I.
can be received as only partially correct, if indeed it be received at all, the sage could not have entered on their composition earlier than B. C. 483, 660 years later than the
came from king Wn, and nearly 630 what we owe to the duke of Ku. But during that long period of between six and seven centuries changes may have arisen in the views taken by thinking men of the method and manner of the Yi and I cannot accept the Text and the Appendixes as forming one work in any portion of the text that
later than
;
proper sense of the term.
Nothing has prevented the
full
understanding of both, so far as parts of the latter can be understood, so much as the blending of them together, which The originated with Pi /fih of the first Han dynasty. common editions of the book have five of the Appendixes
they are ordinarily reckoned) broken up and printed by side with the Text and the confusion thence arising has made it difficult, through the intermixture of (as
side
;
incongruous ideas, for foreign students to lay hold of the meaning. 6. Native scholars have of course been well aware of the
between the appearance of the Text and and in the Khang-hsi edition * t *iem t *le are P" nte d separately. two scholarsTon thcYt. now and then, however, has any critic Only ventured to doubt that the two parts formed one homogeneous whole, or that all the appendixes were from the Hundreds of them have style or pencil of Confucius. difference in time
the Appendixes
Labours of
;
brought a wonderful and consistent meaning out of the Text; but to find in it or in the Appendixes what is unreasonable, or any inconsistency between them, would be to impeach the infallibility of Confucius, and stamp on
themselves the brand of heterodoxy. At the same time it is an unfair description of what C Y have accomplished to say, as has An
^
imperfect description of
^
been done
their labours,
t
^
lately,
that
since
the
fires
of
foremost scho l ars of each gene . ration have edited the Text (meaning both the Text and the Appendixes), and heaped tary upon
it
;
and one and
all
commentary
after
commen-
have arrived at the somewhat
CH.
INTRODUCTION.
II.
lame conclusion that
1
1
past finding out multitude of the native commentaries are of the highest
A
its full
significance
is
.
and have left little to be done for the elucidation and if they say that a passage in an Appendix is unfathomable or incalculable/ it is because their authors shrink from allowing, even to themselves, that the ancient sages intermeddled, and intermeddled unwisely, with things
value,
of the Text
;
'
'
'
too high for them. When the same
writer
scholars goes on to say Erroneous account of the labouis of
scholais.
who
thus
that 'in the
speaks
of
native
same way a host
European - Chinese scholars have made ,. A mp and have, if possible, confusion worse confounded/ he only shows how imperfectly he had made himself of ,
.
.
.
,
.
..
.
translations of the Yi,
The host of European acquainted with the subject. Chinese scholars who have made translations of the Yi '
'
amount
to two,
the
same two mentioned by me above
The
translation of Regis and his coadjutors 2 indeed capable of improvement but their work as a
on pp. is
6, 7.
;
whole, and especially the prolegomena, dissertations, and notes, supply a mass of correct and valuable information.
They had nearly succeeded in unravelling the confusion, and solving the enigma of the Yi.
CHAPTER
II.
THE SUBJECT-MATTER OF THE TEXT. THE LINEAL FIGURES AND THE EXPLANATION OF THEM. i.
Having described the Yi King as
consisting of a text
explanation of certain lineal figures, and of appendixes to it, and having traced the composition of the former to in
'
' in the Times of and Tru Oriental liner's American, European, April 20, 1880; reprinted Literary Record, New Series, vol i, pp 125-127. 9 Regis' coadjutors in the work were the Fathers Joseph de Mailla, who turned the Chinese into Latin word for woid, and compared the result with the Manau version of the Yl and Peter du Tartre, whose principal business was to supply the historical illustrations Regis himself revised all their work and enlarged it, adding his own dissertations and note*.. See Prospectus Opens, immediately after M. Mold's Preface.
1
See a communication on certain new views about the Yt in
;
THE
JO its
Y! KING.
authors in the twelfth century
B.
CH.
c, and that of the latter
to between six and seven centuries later at least, to give an account of
deduced from the
is
The sists
what we
II.
find in the Text,
I
proceed
and how
it
figures.
subject-matter of the Text may be briefly represented as consisting of sixty-four short essays,
enigmatically and symbolically expressed, on important themes, mostly of a moral, social, and political character, and based on the same
of essays
based on lineal
number
of lineal figures, each
made up
of six lines,
some
of which are whole and the others divided.
The
first
two and the
last
two may serve
as a specimen of those figures *.
The Text
:
,
for the present
EE EE and "~ ;
*~,
says nothing about their origin and
Wan takes them up, that suits himself, deterone after another, in the order mined, evidently, by the contrast in the lines of each successive pair of hexagrams, and gives their significance, formation.
There they
as a whole, with to
be
them
taken
in
some the
are.
King
indication, perhaps, of the action circumstances which he supposes
symbolise, and whether that action will be or Then the duke of K&u, beginning lucky unlucky. with the first or bottom line, expresses, by means of a to
symbolical or emblematical illustration, the significance of each line, with a similar indication of the good or bad fortune of action taken in connexion with
it.
The
king's
hexagram will be found to be in harmony with the combined significance of the six lines as interpreted by his son. Both of them, no doubt, were familiar with the practice of divination which had prevailed in China for more than a thousand years, and would copy closely its methods and style. They were not divining themselves, but their words became oracles to subsequent ages, when men divined by the hexagrams, and sought by means of what was said under them to ascertain how it would be with them in the interpretation of the whole
1
See Plate I at the end of the Introduction.
CH.
INTRODUCTION.
II.
1 1
future, and learn whether they should persevere in or withdraw from the courses they were intending to pursue.
an instance of the lessons which the lineal to teach, but before I do so, it will be necessar y to relate what is said of their origin, The origin of the lineal and of the rules observed in studying and gures. For information on these interpreting them. points we must have recourse to the Appendixes and in reply to the question by whom and in what way the figures were formed, the third, of which we made use in the last chapter, will give
2. I
made
figures are
;
supplies us with three different answers. of Section ii says: (i) The nth paragraph Anciently, when the rule of all under heaven was in the hands of Pao-hsi, looking up, he contemplated the brilliant forms exhibited in the sky, and looking down, he suiveyed the patterns shown on '
He marked
the earth.
own
his
the ornamental appearances
on
birds
and
Near at hand, in (different) suitabilities of the soil. he found for consideration, and the same things person,
and the
beasts,
On
at a distance, in things in general. this he devised the eight lineal figures of three lines each, to exhibit fully the spirit-like and intelligent operations (in nature),
and
to classify the qualities of the
myriads of things/
name for Fu-hsi, the most ancient mentioned with any definiteness in Chinese history, while much that is fabulous is current about him. His place in chronology begins in B.C. 3332, 5203 years He appears in this paragraph as the deviser of the ago. or trigrams. The processes by which he was kwd eight led to form them, and the purposes which he intended them to serve, are described, but in vague and general terms that do not satisfy our curiosity. The eight figures, Pdo-hsi
personage
"~
is
another
who
is
and == =E; called Aien, tui, li, sun, kh^n, kan, and khwan; and representing heaven or the sky water, especially a collection of water as in a marsh or lake fire, the sun, lightning thunder wind and '
.
.
;
;
;
wood
;
streams
water,
especially as
in defiles,
To
;
the clouds, springs, a hill or mountain ; and
in rain,
and the moon
;
each of these figures is assigned a certain attribute or quality which should be suggested by the
the earth.
THE
12
Y! KING.
natural object it symbolises need not enter at present.
;
CH.
II.
but on those attributes we
The jcth and 7ist paragraphsof Section i give another (ii) account of the origin of the tngrams :
In (the system of) the Y? there is the Great Extreme, which produced the two f (Elemental y Foims). These two Forms pro1
Hsiang (Emblematic Symbols); which again produced the eight Kv\a (or Tngrams). The eight Kwd served to determine the good and evil (issues of events), and from this determination there ensued the (prosecution of the) great business duced the four
of
life.'
The two elementary Forms,
the four emblematic Symbols, and the eight Trigrams can all be exhibited with what
A
be deemed certainty. whole line ( were the two 1. These two ) (
may
divided
)
and a
lines placed
over themselves, and each of them over the other, formed
same two
lines placed successively over these
Hsiang,
formed the eight Kw&, exhibited above. Who will undertake to say what is meant by the Great Extreme* which produced the two elementary Forms? Nowhere else does the name occur in the old Confucian I have no doubt myself that it found its literature. way into this Appendix in the fifth (? or fourth) century B. C. from a Taoist source. Kb Hsi, in his Lessons on the Yi for the c
'
thus,O; observing Young,' gives for it the figure of a circle that he does so from the philosopher A"au (A.D. 101 7-1073) \ and cautioning his readers against thinking that such a representation came from Fu-hsi himself. cular symbol appears very unsuccessful. treme,' line
it is
and a divided
could be. 1
c
said,
To me '
divided and produced two lines, line But I do not understand
Suppose
'
it
the
cir-
The Great Exa whole
how
this
possible for the circle to unroll itself;
A
an Mau-shuh, and, still more commonly, ATau-gze, called A'an Tun-i and rivulet near which was his favourite residence, Aau Lien->6//t. Mayers
from the
He held various offices of state, and (Chinese Reader's Manual, p 23) says for many years at the head of a galaxy of scholars who sought for instruc'
.
was
tion in matters of philosophy repute.'
and research:
second only to Afl Hsi
in literal
y
CH.
INTRODUCTION.
II.
we
shall
have one long
13 If this divide
line,
we have two whole lines; and another division of one of them is necessary to give us the whole and the divided The attempt to fashion the lines of the lineal figures. Great Extreme as a circle must be pronounced a failure. But when we start from the two lines as bases, the itself,
formation of
all
the diagrams
above
indicated
is
easy.
by a
The
repetition of the process to each of the
addition
trigrams of each of the two fundamental lines produces 1 6 figures of four lines; dealt with in the same way,
and a similar 33 figures of five lines the these with 64 hexagrams, each operation produces an of of which forms the subject essay in the text of the these
produce
The
;
an arithmetical progression whose and the figures in a geometrical This is all the progression whose common ratio is 2. of the the in formation lineal figures this, I believe, mystery was the process by which they were first formed and it is hardly necessary to imagine them to have come from a sage like Fu-hsi. The endowments of an ordinary man Yi.
common
lines increase in
difference
is
i,
;
;
were
sufficient for
such a work.
It
was possible even
to
once from the shorten the operation by proceeding trigrams to the hexagrams, according to what we find in at
Section
i,
paragraph 2
:
A strong and a weak line were manipulated together (till there were the 8 trigrams), and those 8 tugrams were added each to itself and to all the others (till the 64 hexagrams weie formed) '
'
It
is
Who
a moot question who first multiplied the figures from the trigrams universally ascribed to
first
to the 6 4 hexagrams of the Yi. The more common view is that it was king Wan but Kb Hsl, when he was questioned on the subject, rather inclined to hold that Fu-hsi had multiplied them himself, but declined to say whether he thought that their names
^hgures to
Fu ' hsi
64*
;
were as old as the figures themselves, or only dated from the twelfth century 1
/ffi-gze
on the Yt),
A%wan shfl, art. 16.
B. c.
1
I will
not venture to controvert
or Digest of Works of
A'ti-jze,
chap. 26 (the
first
chapter
THE
14 his opinion
Yf KING.
CH.
about the multiplication of the
II.
but
figures,
I
must think that the names, as we have them now, were from king Wan.
No
Chinese writer has tried to explain why the framers stopped with the 64 hexagrams, instead of going on to 128 figures of 7 lines, 256 of 8, 512 of 9, and Why the noTSnti^u'Si after 64.
so on indefinitely. No reason can be given for it, but the cumbrousness of the result, and
the impossibility of dealing, after the manner of king with such a mass of figures.
The 73rd paragraph
(iii)
of Section
Wan,
with but one para-
i,
and the two others which we have been considering, gives what may be considered a third account graph between
it
of the origin of the lineal figures
:
'Heaven produced divining plant), and
the spirit-like things (the tortoise and the 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
Heaven hangs out its (brilliant) figures, from which are seen good fortune and bad, and the sages made their emblematic interThe Ho gave forth the scheme or map, pretations accordingly. and the Lo gave forth the writing, of (both of) which the sages Yi).
took advantage.'
'
The words with which we have at present to do are The Ho (that is, the Yellow River) gave forth the Map.'
This map, according to tradition and popular belief, contained a scheme which served as a model to Fft-hsi in
making his 8 trigrams. Apart from this passage in the Yi King, we know that Confucius believed in such a map, or spoke at least as if he did 1 In the * Record of Rites it is said that the map was borne by a horse 2 and .
'
'
*
;
the thing, whatever
it
was,
is
mentioned
in the Shft as still
3 preserved at court, among other curiosities, in B.C. 1079 . c The story of it, as now current, is this, that a dragon-
horse' issued from the Yellow River, bearing on
an arrangement of marks, from which
its
back
Fti-hsi got the idea
of the trigrams. 1
Analects IX, via.
LI
Xi
VIII,
iv, 16.
8
Shft V, xxii, 19.
CH.
INTRODUCTION.
II.
All this is so evidently fabulous that it seems a waste of time to enter into any details about it. My reason for doing so is a wish to take advantage of the map in giving such a statement of the rules observed in interpreting the figures as
necessary in this Introduction. that was preserved, it has been seen, in the eleventh century B.C., afterwards perished, and though there is
The map
was much speculation about its form from the The form of Map. time that the restoration of the ancient classics
the River
was undertaken of
it
in the
Han
given to the public
was
dynasty, the first delineation in the reign of Hui 3 un g of
the
Sung dynasty (A.D. iioi-nas) scheme of it is the following
1
The most approved
.
:
oo
o o o
oo o oo
o
ooo o
m T * T
o o o o o o
o
It will
be observed that the markings
in this
scheme are
circles, pretty nearly equally divided into dark and light. All of them whose numbers are odd are light circles, f them whose numbers are even are !> 3> ,5 7> 9 5 an d a H
small
This is given as the origin of what is a, 4, 6, 8, 10. dark, said in paragraphs 49 and 50 of Section i about the numbers of heaven and earth. circles
The
difference in the colour of the
occasioned the distinction of them and of what they 1
See Mayers' Chinese Reader's Manual, pp. 56, 57.
1
THE
6
signify into
Yl KING.
Yin and Yang,
moon-like and the sun-like
;
CH.
II.
the dark and the bright, the for the sun is called the Great
Brightness (Thai Yang), and the
moon
the Great
Ob-
I shall have more to say in the next scurity (Thai Yin). on the application of these names. Fu-hsi in making chapter the trigrams, and king Wan, if it was he who first mul-
tiplied
them
to the 64 hexagrams, found
use lines instead of the circles:
it
convenient to
the whole line
and the divided line ( The first, the third, and the
(
)
for the bright circle (O),
the dark
().
fifth
for
lines
'
*
a
)
hexagram, if they are correct as it is called, should all be whole, and the second, fourth, and sixth lines should all be divided. Yang lines are strong (or hard), and Yin lines are weak (or soft). The former indicate vigour and authority; the latter, feebleness and submisin
sion.
It is
the part of the former to
command
;
of the
latter to obey.
The lines, moreover, in the two trigrams tha* make up the hexagrams, and characterise the subjects which they lepresent, are related to one another by their position, and have their significance modified accordingly The first line and the fourth, the second and the fifth, the third and the sixth are all correlates and to make the correlation perfect the two members of it should be lines of different qualities, one whole and the other divided. And, finally, the middle lines of the trigrams, the second and fifth, that is, of the hexagrams, have a peculiar value and force. If we have in the fifth place, and a divided line a whole line ( ) ;
in the second, or vice versa,
(
)
plete.
Let the subject of the
fifth
the correlation
is
com-
be the sovereign or a
commander-in-chief, according to the name and meaning of the hexagram, then the subject of the second will be an able minister or a skilful
officer,
and the
result of their
action will be most beneficial and successful.
mutual
It is specially
important to have a clear idea of the name of the hexagram, and of the subject or state which it is intended to denote. The significance of all the lines comes thus to be of various application, and will differ in different
hexagrams.
CH.
INTRODUCTION.
II.
17
I have thus endeavoured to indicate how the lineal figures were formed, and the principal rules laid down for the inThe details are wearying, but my terpretation of them. position is like that of one who is called on to explain an
important monument of architecture, very bizarre in its conception and execution. plainer, simpler structure have answered the purpose better, but the architect might
A
had
and style which he adopted. be worth expounding, we must not grudge the study necessary to detect his processes of thought, nor the effort and time required to bring the minds of others into sympathy with his. My own opinion, as I have intimated, is, that the second his reasons for the plan
If the result of his labours
account of the origin of the trigrams and hexagrams is the true one. However the idea of the whole and divided lines arose in the mind of the
them
first
framer,
and then, manipulating them
;
scribed,
we
arrive,
very
we must in the
easily, at all the lineal
start
from
manner defigures, and
We
cannot might proceed to multiply them to billions. tell who devised the third account of their formation from the
map
River
1
or scheme on the dragon-horse of the Yellow no doubt, was to impart a supernatural
Its object,
.
character to the trigrams and produce a religious veneration them. It may be doubted whether the scheme as it
for
now
is
fashioned be the correct one,
such as
it
was
in
the
K'au dynasty. The paragraph where it is mentioned, goes The Lo produced the writing.' This writing on to say was a scheme of the same character as the Ho map, but '
on the back of a tortoise, which emerged from the river Lo, and showed it to the Great Yu, when he was engaged
work of draining off the waters of the in as related the Shu. To the hero sage it sugflood, 'the Great Plan/ an interesting but mystical gested the same classic, 'a Treatise/ according to document of in his celebrated
Gaubil,
'
of Physics, Astrology, Divination, Morals, Politics, for the government of the
and Religion/ the great model 1
See on the authorship of the Appenit was not Confucius. and especially of Appendix III, in the next chapter.
Certainly dixes,
1
THE
8
The accepted
kingdom.
the following
Yl KING.
CH.
representation of this writing
II.
is
:
ooooocooo
coo o
o
o
o
o
o
o
o o o o o
o But substituting numbers have
number of marks, we
492 8
This
for the
6
I
nothing but the arithmetical puzzle, in \\hich i to 9 are arranged so as to make 15 in whatever way we add them l If we had the original form of 'the River Map/ we should probably find it a is
the numbers from
.
trifle, not more difficult, not more supernatural, than this magic square. 3. Let us return to the Yi of A'du, which, as I have said
numerical
above on p. 10, contains, under each of the 64 hexagrams, a brief essay of a moral, social, or political character, symbolically expressed. 1
the
But
For this
Lo
dissection,
which may also be called reductioadabsurdum, of
See his Y-King I, p. 60. writing, I was indebted first to P. Regis. ATI Hs! also has got it in the Appendix to his Lessons on the Yi for
the Young.'
CH.
INTRODUCTION.
II.
19
To understand it, it will be necessary to keep in mind the circumstances in which king Wan addressed himself to the study of the lineal figures. The kingdom, under the sovereigns of the Yin or
was
country m
tim
w5
Shang dynasty,
^ jj j j ij utterly disorganised and demoralised. ^ rot ^ er f t* 16 reigning king thus described its condition
State of the
i
^
kmg
:
The house of Yin can no longer exercise ule over the land. The great deeds of our founder were displayed in a formei age, but through mad addiction to drink we have destroyed the effects of The people, small and great, are given to highway his virtue. robberies, villainies, and treachery. The nobles and officeis imitate 1
i
one another
in violating
Theie
ihe laws.
be apprehended.
criminals will
The
is
no
ceitainty that
lesser people rise
up and
violent outrages on one another The dynasty of Yin is sinking in ruin ; its condition is like that of one crossing a large
commit stream,
who can
find neither ford nor
bank
V
This miserable state of the nation was due very
^
The
character of the mo aic
Declaration '
much
to
character and tyranny of the monarch. When the son of Wan took the field against
'
him, he thus denounced him addressed to all the states
in
'a
Solemn
:
Shau, the king of Shang, treats all virtue with contemptuous and abandons himself to wild idleness and irreverence. He
slight,
has cut himself off from Heaven, and bi ought enmity between himHe cut through the leg-bones of those who self and the people. a ( winter- Jmorning he cut out the heart of the His power has been shown in killing and murdering. His honouis and confidence are given to the villainous and bad.
weie wading 2[ood
He
man 2
in
;
.
has driven from him his instructors and guardians.
thrown
He
has
winds the statutes and penal laws. He neglects the to Heaven and Earth. He has discontinued the offerings
to the
sacrifices
1
TheShfiTV,xi, 1,2. These were well-known instances of ShaVs wanton cmelty. Observing some people one winter's day wading through a stream, he ordered their legs to be cut through at the shank-bone, that he might see the marrow which could so endure the cold. 'The good man* was a iclative of his own, called 2
Pi-kan.
Having enraged Sh&u by the stemness of
ordered his heart.
lit
art to
his rebukes, the tyrant
be cut out, that he might see the structure of a sage's
THE
2O
Y! KING.
CH.
II.
He makes (cruel) contrivances of won1 and extraordinary ingenuity to please his wife
in the ancestral temple.
deiful
device
God \vill no his ruin
.
longer bear with him, but with a cuise
is
sending down
V
Such was the condition of the nation, such the character Meanwhile in the west of the kingdom, of the sovereign. a in The lords of part of what is now the province of Shena hst lav the principality of ^fau, the lords of peua iiy
which had long been distinguished for their
king Wan.
Its present chief, now known to us as was who had succeeded to his father Wan, AV/ang, king He was not only lord of A'au, but had come in B.C. 1185.
ability
and
virtue.
to be a sort of viceroy over a great part of the
kingdom. Equally distinguished in peace and war, a model of all that was good and attractive, he conducted himself with remarkable wisdom and self-restraint. Princes and people would have rejoiced to follow him to attack the tyrant, but he shrank from exposing himself to the charge of being
Shu
was aroused. At last the jealous suspicion of as has been already stated, was thrown into prison in B.C. 1143, and the order for his death might arrive at any
disloyal.
Wan,
Then
moment.
it
was that he occupied himself with the
lineal figures.
The
of the trigrams at least
had
long been practised for the purposes of divination.
The
use of those figures
employment of the divining
stalks
is
indicated in 'the
Counsels of the Great Yu,' one of the earliest Books of the Shu 3 and a whole section in the Great Plan/ also a '
,
Book of the Shu, and
referred to the times of the Hsid
dynasty, describes how doubts were to be examined by means of the tortoise-shell and the stalks *. Wan could
'
*
not but be familiar with divination as an institution of his
We
do not know what these contrivances weie. But to please his wife, ' the infamous Ta-t, Shau had made * the Heater and * the Roaster/ two instruments of toiture. The latter was a copper pillar laid above a pit of 1
burning charcoal, and made slippery 8 The Shu V, i, Sect, iii, 2, 3. 3
Shu
II,
11,
18.
;
culprits
were forced to walk along
Shu V,
iv,
20-31.
it.
CH.
INTRODUCTION.
II.
country
1 .
Possibly
King Wan
m
more
2
1
occurred to him that nothing was likely to lull the suspicions of his it
dangerous enemy than the study of the ,./-,., and if his keepers took notice of what the lineal figures figures. fa was doing, they would smile at his lines, and the sentences which he appended to them. prison.
occupied with
./-,
,
;
I
like to think of the lord of A"au,
when
incarcerated in
64 figures arranged before him. Each hexagram assumed a mystic meaning, and glowed with a deep Yu-li, with the
significance.
He made
it tell
him of the
qualities of various
objects of nature, or of the principles of human society, or of the condition, actual and possible, of the kingdom. He
named
the figures, each by a term descriptive of the idea it in his mind, and then he proceeded to set that idea forth, now with a note of exhortation,
with which he had connected
now with
a note of warning. It was an attempt to restrict the follies of divination within the bounds of reason. The last
but one of the Appendixes bears the
name
of 'Sequence
of the Diagrams.' I shall have to speak of it more at in the I next remark at present that length chapter only it deals, with of the names the feebly indeed, hexagrams in
harmony with what
have said about them, and tries to which they follow one another. It not critically as if it needed to be established,
account for the order
does
all this,
I
in
but in the
way of expository statement, relating that about which there was no doubt in the mind of the author. But all the work of prince AY/ang or king Wan in the Yi thus amounts to no more than 64 short paragraphs.
We
do not know what led his son Tan to work and complete it as he o^theslp^te lines. did. Tan was a patriot, a hero, a legislator, and a philosopher. Perhaps he took the lineal figures in hand as a tribute of filial duty. What had been done for the whole hexagram he would do for each line, and make it clear that all the six lines 'bent one way their precious influence/ and blended their rays in the globe of light which his father had made each figure give forth. Work
of the
enter into his
1
Book of Poetry we have Wan's grandfather (Than-ffl, III, and his son (king Wfl, III, i, ode 10. 7) doing the same.
In the
divining,
i,
ode
3. 3)
THE
22
Y! KING.
CH.
II.
But his method strikes us as singular. Each line seemed to become living, and suggested some phenomenon in nature or some case of human experience, from which the wisdom or folly, the luckiness or unluckiness, indicated by it could It cannot be said that the duke carried out
be inferred.
his plan in a
shang who style of its
way
any one but a hsien
likely to interest
a votary of divination, and admires the oracles. According to our notions, a framer of is
emblems should be a good deal
of a poet, but those of
the Yi only make us think of a dryasdust. Out of than 350, the greater number are only grotesque.
more
We
do
not recover from the feeling of disappointment till we remember that both father and son had to write according to the trick,' after the manner of diviners, as if this lineal '
augury had been their profession. 4.
At
length
come
I
The
seventh
hexagram.
what I have said on the by an example. It shall be the
to illustrate
subject-matter of the Yi
treatment of the seventh hexagram
which king
The
character
and
in fact, in
is
(=_=)
Wan named
Sze, meaning Hosts. meaning multitudes
'
'
also explained as
;
a feudal kingdom, the multitudes of the all to become its army, when occasion were liable people and the host and the population might be required, As terms. Froude expresses it in the interchangeable '
*
'
'
Every man was regimented somewhere/ The hexagram Sze is composed of the two trigrams Khan (~ ~) and Khwan (= =), exhibiting waters and in other symbolisms besides collected on the earth
introductory chapter to his History of England,
*
;
that of the Yi, waters indicate assembled multitudes of
men. The waters on which the mystical Babylon sits in the Apocalypse are explained as 'peoples and multitudes and nations and tongues.' I do not positively affirm
was by
that
it
king
Wan
saw
this in
~
interpretation
of the trigrams that
SEE the feudal hosts of his country
from him nor his son do we learn, by had any acquaintance with the trigrams of FO-hsi. The name which he gave collected, for neither
their direct affirmation, that they
CH.
INTRODUCTION.
II.
23
the figure shows, however, that he saw in it the feudal hosts in the field. How shall their expedition be conducted that it may come to a successful issue ?
Looking again
at the figure,
five divided lines, line
we
see that
and of one undivided.
made up of The undivided
it is
occupies the central place in the lower trigram,
the
most important place, next to the fifth, in the whole hexagram. It will represent, in the language of the comand the parties mentators, the lord of the whole figure be the other lines may represented by expected to be of one mind with him or obedient to him. He must be the leader of the hosts. If he were on high, in the fifth place, he would be the sovereign of the kingdom. This is what '
'
;
king '
Wan
Sze
says
indicates
:
how
(in the case
and correctness, and (a leader be good fortune and no error.'
This
is
a good auspice.
K&u expands He says
which
of) age
it
supposes), with firmness
and experience, there
will
Let us see how the duke of
it.
:
'The
first
line, divided,
to the rules (for such a there will be evil.'
We are not were.
told
shows the host going
movement).
what the
forth according
If those (rules) be not good,
rules for a military expedition
Some commentators understand them
of the reasons
that it should be to repress and justifying the movement, punish disorder and rebellion. Others, with more likelihood,
take them to be the discipline or rules laid
down
to be
observed by the troops. The line is divided, a weak line c in a strong place, not correct this justifies the caution '
:
given in the duke's second sentence.
The Text goes on '
The second
the hosts.
line,
There
:
undivided, shows (the leader) in the midst of be good fortune and no error. The king
will
has thrice conveyed to him his charge/
in
This does not need any amplification. The duke saw the strong line the symbol of the leader, who enjoyed
THE
24 the
Y! KING.
CH.
II.
confidence of his sovereign, and whose authority
full
admitted of no opposition.
On
the third line
said
it is
:
The third line, divided, shows how many commanders (in such a case) '
:
the hosts
may
there will be
possibly have
evil.'
The third place line,
is odd, and should be occupied by a strong of instead which we have a weak line in it. But it is
and
subject should be in office or activity. There is suggested the idea that its subject has vaulted over the second line, and wishes to share in the command and honour of him who has been appointed at the top of the lower trigram,
The
sole commander-in-chief.
made
of none
We
its
lesson in the previous line in the
have a divided authority The result can only be evil. expedition. On the fourth line the duke wrote is
effect.
:
1
no
The
fourth line, divided, shows the hosts in retreat
there
:
is
error/
The but
and
line
is
also weak,
in the fourth place a its
and victory cannot be expected
weak
subject will do what
He will retreat, and a retreat When safely effected, where a retreat
is
The
is is
right in his circumstances. for him the part of wisdom.
advance would be disastrous,
as glorious as victory.
Under the '
;
line is in its correct position,
fifth line
we
read
:
line, divided, shows birds in the fields which it is to seize (and destroy). There will be no error. If advantageous the oldest son lead the host, and younger men be m com(also) mand, however firm and correct he may be, there will be evil fifth
'
We have an intimation
in this
passage that only defensive
war waged by the rightful authority to put down rebellion and lawlessness, is right. The 'birds in the fields' are emblematic of plunderers and invaders, whom it will be well to destroy. The fifth line symbolises the chief authority, but here he is weak or humble, and has given all power and authority to execute judgment into the hands of the commander-in-chief, who is the oldest son and in the subject of line 3 we have an example of the younger men who would cause evil if allowed to share his power. war, or
;
CH.
INTRODUCTION.
II.
Finally, on the sixth line the 1
25
duke wrote:
The topmost line, divided, shows the great ruler delivering his (to the men who have distinguished themselves), appointing
charges
some
to be rulers of states,
small
men
and others
should not be employed
The action
of the
(in
to
be chiefs of clans.
But
such positions)/
hexagram has been gone through. The
expedition has been conducted to a successful end. The enemy has been subdued. His territories are at the disposal
The commander-in-chief has done his His sovereign, 'the great ruler/ comes upon the scene, and rewards the officers who have been conspicuous by their bravery and skill, conferring on them rank and lands. But he is warned to have respect in doing so to their moral character. Small men, of ordinary or less than ordinary character, may be rewarded with riches and certain honours but land and the welfare of its population should not be given into the hands of any who are not equal to of the conqueror.
part well.
;
the responsibility of such a trust. The above is a specimen of what
have called the essays Wan and his son have bad all military expeditions conducted in their country 3000 years ago. It seems to me that the principles which they lay down might find a suitable application in the modern warfare of our civilised and Christian Europe. The inculcation of such lessons cannot have been that
make up
the Yi of Kau.
without good effect
in
I
So would king
China during the long course of
its
history.
Sze
is
a
fair
specimen of
its class.
lessons are deduced, for the
From
the other 63
most part equally
hexagrams good and striking. J3ut why, it may be asked, why should they be conveyed to us by such an array of lineal figures, and in such a farrago of emblematic representations? It The is not for the foreigner to insist on such a question. Chinese have not valued them the less because of the antiquated dress in which their lessons are arrayed. Hundreds of their commentators have evolved and developed their meaning with a minuteness of detail and felicity of It is for that leave nothing to be desired. foreign students of Chinese to gird up their loins for the
illustration
THE
26
"
Y! KING.
mastery of the book instead of talking about and all but inexplicable.
it
CH.
III.
as mysterious
Granting, however, that the subject-matter of the Yi is what has been described, very valuable for its practical wisdom, but not drawn up from an abysmal deep of philosophical speculation, it may still be urged, But in all this we find nothing to justify the name of the book as Yi *
Is there not
King, the "Classic of Changes."
something
the Appendixes that have been ascribed to Confucius, whose authority is certainly not inTo reply ferior to that of king Wan, or the duke of ATdu ?
more, higher or deeper,
in
'
fully to this question will require
CHAPTER
another chapter.
III.
THE APPENDIXES. i. Two things have to be considered in this chapter: the authorship of the Appendixes, and their contents. The Text is ascribed, without dissentient voice, to Subjects of
the chapter.
and
king W5n> the founder o f the K&u dynasty, known as the duke of K&\\ and
his son Tan, better
;
the preceding chapters, given reasons for acceptthat view. As regards the portion ascribed to king ing the of the third of the Appendixes and the evidence Wan, I have, in
statement of Sze-md A^ien are as positive as could be desired
;
and as regards that ascribed to
his son, there
for calling in question the received tradition
ground Appendixes have
is
no
The
all been ascribed to Confucius, though not with entirely the same unanimity. Perhaps I have rather intimated my own opinion that this view cannot be sustained.
I have pointed out that, even if it be true, between six and seven centuries elapsed after the Text of the classic appeared before the Appendixes were written and I have said that, ;
two parts as a homoor in the ordinary as one book geneous whole, constituting of that on the question name. Before entering acceptation considering this fact, I
cannot regard
its
of the authorship, a very brief statement of the nature and number of the Appendixes will be advantageous.
CH.
INTRODUCTION.
III.
27
They are reckoned to be ten, and called the Shih Yi Ten Wings.' They are in reality not so many but the
2.
or
'
;
x and Number ,
,
,
nature of the
Text
Upper
ixes.
ppen
is
is
'
anc secon(^ ancj then the commentary on made to form a separate Appendix. I have
rs
each section
divided into two sections, called the and Lower, or, as we should say, the j
more convenient in the translation which follows to adopt a somewhat different arrangement. My first Appendix, in two sections, embraces the first and
found
it
second wings/ consisting of remarks on the paragraphs by king Wan in the two parts of the Text. My second Appendix, in two sections, embraces the third '
and fourth wings/ consisting of remarks on the symbolism c
of the duke of
Ku
in his
explanation of the individual
lines of the
hexagrams. My third Appendix, in two sections, embraces the fifth and sixth wings/ which bear the name in Chinese of 'Appended *
c
Sentences/ and constitute what is called by many the Great Treatise.' Each wing has been divided into twelve chapters of very different length, and
arrangement Appendix.
in It
I
have followed
this
the most important my has less of the nature of commentary than sections.
This
is
the previous four wings. While explaining much of what is found in the Text, it diverges to the origin of the trigrams, the methods pursued in the practice of divination,
many arts in the progress of civilisation, and other subjects. fourth Appendix, also in two sections, forms the
the rise of
My
seventh
*
wing/
It is
confined to an amplification of the
and second hexagrams by king and his son, purporting to show how they may be interpreted of man's nature and doings.
expositions
of the
first
Wan
My
fifth
Appendix
is
'
Disthe eighth wing/ called It treats of the different arrange*
courses on the Trigrams/ ment of these in respect of the seasons of the year and the cardinal points by Fti-hsi and king Wan. It contains
one paragraph, which might seem to justify the view is a mythology in the Yi. My sixth Appendix, in two sections, is the ninth wing/
also
that there
c
THE
28
Yf KING.
CH.
III.
'a Treatise on the Sequence of the Hexagrams/ intended to trace the connexion of meaning between them in the order in which they follow one another in the Text of king
Wan.
My seventh
Appendix is the tenth wing/ an exhibition the meaning of the 64 hexagrams, not taken in succession,
of
'
but promiscuously and at random, as they approximate to or are opposed to one another in meaning. We have 3. Such are the Appendixes of the Yi King. The
author-
encl uire next
*
whether
who wrote them, and
espe-
be possible to accept the Appendixes. dictum that they were aH written by ConIf they have come down to us. bearing unmistakefucius. shipofthe
cially
it
ably the stamp of the mind and pencil of the great sage, we cannot but receive them with deference, not to say with reverence.
on the contrary,
If,
it
shall
appear that with
great part of them he had nothing to do, and that it is not certain that any part of them is from him, we shall feel
own judgment on
entirely at liberty to exercise our
their
contents, and weigh them in the balances of our reason. None of the Appendixes, it is to be observed, bear the There
is
no
superscription
of Confucius on any of the Appendixes.
There is not a them ascribing B the first chapter, on
superscription of Confucius. single 5 sentence in any one of .
,
.
to him.
_ I
:
f
gave in earliest testimony that these treatises
it
p ^ ^e were produced by him. It is that of Sze-ma AY/ien, whose Historical Records must have appeared about the year 100 before our era. He ascribes all the Appendixes, except the last two of them, which he does not mention at all, expressly to Confucius and this, no doubt, was the common '
*
;
belief in the fourth century after the sage's death. But when we look for ourselves into the third and fourth
Appendixes The
^ third
and fourth
both sixth, and seventh 'wings' are specified by AV/ien, we find impossible to receive his statement about
the
it
them not from
fifth,
w ^ crl -
Whal
o f the third
remarkable
in
both parts
occurrence of is, the frequent the formula, The Master said/ familiar to readers of the Confucian Analects. Of course, the '
all
is
INTRODUCTION.
CH. in.
sentence following that formula, or the paragraph covered by it, was, in the judgment of the writer, in the language of
but what shall we say of the portions preceding and following? If he were the author of them, he would not thus be distinguishing himself from himself. The formula Confucius
;
occurs in the third
Where we
first
at least twenty-three times. ATQ Hsi has a note to the effect
Appendix
meet with
it,
the Appendixes having been all made by Confucius, he ought not to be himself introducing the formula, " The " Master said and that it may be presumed, wherever it that it is a subsequent addition to the Master's occurs,
that
*
;
1
One
text.
instance will
to solve the difficulty.
show the
The
futility of this
attempt
tenth chapter of Section
mences with the 59th paragraph
i
com-
.
'
In the Yi there are four things characteristic of the way of the We should set the highest value on its explanations, to sages. guide us in speaking
ments; on
its
;
on
changes, for the initiation of our movein the
its
emblematic
construction of implements
figures, for definite action, as ;
and on
its
prognostications, for our
practice of divination.'
This
by seven paragraphs expanding its statements, and we come to the last one of the chapter which says, 'The Master said, "Such is the import of is
followed
the statement that there are four things in the Yi. characterI cannot understand how istic of the way of the sages." '
it
could be more fully conveyed to us that the compiler Appendix were distinct from the Master
or compilers of this
whose words they quoted, as illustrate their
it
suited them, to confirm or
views
In the fourth Appendix, again, we find a similar occurrence of the formula of quotation. It is much shorter than the
and the phrase, 'The Master said/ does not come before us so frequently but in the thirty-six paragraphs that compose the first section we meet with it six times.
third,
;
Moreover, the are older than
three paragraphs of this Appendix compilation, which could not have taken
first
its
place till after the death of Confucius, seeing it professes to quote his words. They are taken in fact from a narrative
of the
3 A" wan,
as having been spoken
by a marchioness-
THE
3O
Yi KING.
CH.
III.
dowager of Lu fourteen years before Confucius was born. To account for this is a difficult task for the orthodox critics among the Chinese literati. Kb Hsi attempts to perform that anciently there was the explanation it in this way :
paragraphs of the four adjectives employed to give the significance of the first hexa-
in these
given
Wan
by king gram that ;
was employed by
it
Mu A^ang of Lti
Confucius also availed himself of
it,
;
and that
while the chronicler
used, as he does below, the phraseology of The Master said/ to distinguish the real words of the sage from such ancient sayings. But who was 'the chronicler?' No one *
The legitimate conclusion from Afu's criticism is, much of the Appendix as is preceded by The Master said is from Confucius, so much and no more. I am thus obliged to come to the conclusion that Confucius had nothing to do with the composition of these two Ap-
can
tell.
'
that so
'
pendixes, and that they were not put together till after his death. I have no pleasure in differing from the all but unanimous opinion of Chinese critics and commentators.
What
is
me
called
'
the destructive criticism
'
has no attractions
but when an opinion depends on the argument adduced to support it, and that argument turns out to be for
;
of no weight, you can no longer set your seal to this, that the opinion is true. This is the position in which an examination of the internal evidence as to the authorship of the third
and fourth Appendixes has placed me. ConfuThis conclusion weakens the confidence which we have been accustomed
cius could not be their author.
Bearm
of
the conclusion
h d rnd foufth on
to place in the view that the ten wings to be ascribed to him unhesitatingly. *
view has broken down
the other
Appendixes
them
..
i
'
were
The
in the case of three i
i
possibly there is no sound reason for holding the Confucian origin of the other seven. I cannot henceforth maintain that origin save with bated breath.
of
This,
;
however, can be
said
for
the
first
two
Appendixes my arrangement, that there is no evidence * their against being Confucian like the fatal formula, The Master said* So it is with a good part of my fifth Appendix in
;
but the concluding paragraphs of
it,
as well as the seventh
CH.
INTRODUCTION.
III.
31
in a less degree, seem too to be the production of the great man As a translator of every sentence both in the Text and the Appendixes,
Appendix, and the sixth also
trivial
I confess
sympathy with P. Regis, when he condenses Appendix into small space, holding that the
my
the
fifth
8th
and following
are
paragraphs
not
worthy to be
'They contain/ he says, 'nothing but the mere enumeration of things, some of which may be called
translated.
Yang, and others Yin, without any other cause for so thinking being given. Such a method of procedure would be unbecoming any philosopher, and it cannot be denied to be unworthy of Confucius, the chief of philosophers V could not characterise Confucius as
I
'
the chief of phi-
losophers,' though he was a great moral philosopher, and has been since he went out and in among his disciples,
But from the was directed to the Yi, I regretted
the best teacher of the Chinese nation.
time
first
my
attention
that he had stooped to write the parts of the Appendixes now under remark. It is a relief not to be obliged to receive
them
as his.
Even the
better treatises have
no
other claim to that character besides the voice of tradition, first heard nearly 400 years after his death. return to the Appendixes, and will endeavour to give a brief, but sufficient, account of their contents. The first bears in Chinese the name of Thwan ATwan, 4.
I
'Treatise on the The
first
Appendix
Thwan/ thwan
being the
name given
Wan
to the paragraphs in which his sense of the significance of the
expresses
hexagrams. He does not tell us why he attaches to each hexagram such and such a meaning, nor why he predicates good fortune or bad fortune in connexion with it, for he speaks It is the object oracularly, after the manner of a diviner. of the writer of this
king Wan's thoughts
Appendix
to
show the processes of
in these operations,
how he looked
component trigrams with their symbolic intimations, their attributes and qualities, and their linear composition, till he could not think otherwise of the figures than he did. All these considerations are sometimes taken into account, at the
1
Regis'
Y-Kmg,
vol.
ii,
p. 576.
THE
32
Yl KING.
and sometimes even one of them this
way some
found
in the
is
CH.
deemed
III.
sufficient.
In
technical characters appear which are not
Text.
The
lines, for instance,
and even whole '
trigrams are distinguished as kang^and sau, hard or strong' and 'weak or soft/ The phrase Kwei-shan, 'spirits,' or 1
but has not its physical signification of the contracting and expanding energies or operations of
'spiritual beings, occurs, *
nature.'
The names Yin and Yang, mentioned above on
pp. 15, 16, I
do not present themselves. on p. IT, the eight trigrams of Fu-hsi, and
delineated,
gave their names, with the natural objects they are said to represent, but did not mention the attributes, the virtutes, ascribed to them.
Let
me
submit here a table of them,
with those qualities, and the points of the compass to which they are referred. I must do this because king Wan made a change in the geographical arrangement of them, to which reference is made perhaps in his text and certainly in this treatise.
He
also
is
said to have formed an entirely different
theory as to the things represented will fifth
be well to give now, though
it
by the trigrams, which
it
belongs properly to the
Appendix,
TRIGRAMS.
CH.
INTRODUCTION.
III.
The
natural objects and
33
phenomena thus represented are
found up and down in the Appendixes. It is impossible to believe that the several objects were assigned to the several figures on any principles of science, for there is
no indication of science
in
the matter:
it
difficult
is
even
to suppose that they were assigned
scheme of thought. Why represent water in different over, represents the
on any comprehensive are tui and khn used to
khdn, more-
conditions, while
moon?
How
represent things so different as
is
sun
set
apart to At a
wind and wood?
very early time the Chinese spoke of 'the
five
elements/
wood, metal, and earth but the trigrams were not made to indicate them, and it is the general 1 opinion that there is no reference to them in the Yt
meaning water,
fire,
;
.
Again, the attributes assigned to the trigrams are learned mainly from this Appendix and the fifth. We do not readily get familiar with them, nor easily accept
them
all.
It is
im-
whether they were a part of the jargon of divination before king Wan, or had grown up between possible for us to tell
his time
King
and that of the author of the Appendixes.
Wan
altered the arrangement of the trigrams so
them should stand at the same point of the compass as in the ancient plan. He made them also of certain relations representative among themselves, as if that not one of
they composed a family of parents and children. It will be sufficient at present to give a table of his scheme.
KING WAN'S TRIGRAMS.
See A'ao Y!'s Hai
Yu 3hang Khao, Book I,
art.
3 (1790).
THE
34 There
Yf KING.
CH.
thus before us the apparatus with which the
is
writer of the
Appendix accomplishes
his task.
one of the shortest instances of
select
~" fourteenth
III.
hexagram
his
Let
me The
work.
Ta Yu, and meaning King Wan saw in it
~", called
is
'
Possessing in great abundance.' the symbol of a government prosperous and realising all but all that he wrote on it was ( T Yu its proper objects ;
(indicates) great
view of
progress and success.' Unfolding that the Appendix says:
its significance,
Ta
Yfl the weak (line) has the place of honour, is grandly and (the strong lines) above and below respond to it. Hence comes its name of " Possession of what is great." The ien and It) are strength attributes (of its constituent trigrams, and vigour, elegance and brightness. (The ruling line in it) responds to (the ruling line in the symbol of) heaven, and its actings '
In
central,
are (consequently
all) at
the proper times.
to indicate great progress
Thus
it is
that
it is
said
and success/
the paragraphs on all the other 63 hexagrams are gone through and, for the most part, with The conviction grows upon the student that the success. In a similar
way
;
writer has I
on the whole apprehended the mind of king Wan. on p. 32, that the name kwei-shan occurs
stated,
The name Kwei-shan.
in this
Appendix.
It
has not yet, however,
received the semi-physical, semi-metaphysical the comparatively modern scholars of which signification the Sung dynasty give to it. There are two passages
where
the second paragraph on jfifAien, the and the third on Fang, the fifty-fifth. hexagram, consulting them the reader will be able to form an it is
found;
fifteenth
By
The term kwei denotes specially opinion for himself. the human spirit disembodied, and shan is used for spirits whose seat is in heaven. I do not see my way to translate them, when used binomial ly together, otherwise than by spiritual beings or spiritual agents. Jfu Hsi once had the following question suggested by the second of these passages put to him 'Kwei-shan is a name for the traces of making and transformation but :
;
when
it
is
said that (the interaction of)
heaven and earth
CH.
INTRODUCTION.
III.
now
35
now dull and void, to and the seasons, that growing diminishing according constitutes the traces of making and transformation why is
vigorous and abundant, and
;
should the writer further speak of the Kwei-shan?' He " heaven and earth," replied, When he uses the style of '
he
but in ascribing it representing the traces of their there were men (that is, some
speaking of the result generally
is
to the
Kwei-shan, he
is
effective interaction, as if
;
personal agency) bringing it about V This solution merely explains the language away. When we come to the fifth
Appendix, we
shall understand better the
period when these
views of the
were produced. The single character shan is used in explaining the thwan on Kwan, the twentieth hexagram, where we read treatises
:
1
Kwan we
In
see the spiiit-like
way of heaven, through which The sages, in accordance
the four seasons proceed without error.
with (this) spirit-like way, laid down their instructions, and heaven yield submission to them.'
The author
of the
all
undei
delights to dwell on the
Appendix
changing phenomena taking place between heaven and and he earth, and which he attributes to their interaction ;
was penetrated evidently with a sense of the harmony between the natural and spiritual worlds. It is this sense, indeed, which vivifies both the thwan and the explanation of them.
We
proceed to the second Appendix, which professes duke of A"au's symbolical exposition of the the Thwan Kwan does for the entire what lines several 5.
to
do
for the
The second Appendix.
The whole
figures.
The work
pHshed with bears the '
less
name
of
is
accom-
more
briefly.
here, however,
trouble and
Hsiang /Twan,
'Treatise
on the Symbols or Treatise on the Symbolism (of the '
Yi).'
1
See the 'Collected Comments' on hexagram 55 in theKhang-hst edition of Yl (App. I). * The traces of making and transformation mean the ever' changing phenomena of growth and decay. Our phrase Vestiges of Creation '
the
'
might be used to translate the Chinese characters. See the remarks of the late c Dr. Medhurst on the hexagrams 15 and 5 5 in his Dissertation on the Theology In hexagram 15, Canon McClatchie foi kweiof the Chinese,' pp. 107-112. shan gives gods and demons;' in hexagram 55, the Demon-gods.' '
'
THE
36 If there
Y! KING.
were reason to think that
it
CH.
came
in
III.
any way from
Confucius, I should fancy that I saw him sitting with a select class of his disciples around him. They read the
duke's Text column after column, and the master drops now now a sentence or two, that illuminate
a word or two, and
The disciples take notes on their tablets, or store his remarks in their memories, and by and by they the meaning.
them out with the whole of the Text or only so much of it as is necessary. Whoever was the original lecturer, the Appendix, I think, must have grown up in this way. write
would not be necessary to speak of it at greater length, were not that the six paragraphs on the symbols of the duke of ATu are always preceded by one which is called the Great Symbolism,' and treats of the trigrams composing the hexagram, how they go together to form the six-lined figure, and how their blended meaning appears in the institutions and proceedings of the great men and kings of former days, and of the superior men of all time. The paragraph is for the most part, but by no means always, in harmony with the explanation of the hexagram by king Wan, and a place in the ThwanA'wan would be more appropriate to it. I suppose that, because it always begins with the mention of the two symbolical trigrams, it is made, for the sake of the symmetry, to form a part of the treatise on the Symbolism of the Yi. It
if it
'
I
a few examples of the paragraphs of the
will give
The
Great Symbolism.
first
hexagram
is
formed
K
by a repetition of the trigram h i en Symbolism, representing heaven, and it is said on Heaven in its motion (gives) the idea of strength. The Great
'
===
.
it:
The
superior man, in accordance with this, nerves himself to ceaseless activity.'
The second hexagram EE 5E of the trigram is
is
what
is
'
it
:
accordance with
and
things.'
is
this,
formed by a repetition
="representing- the earth, and
The capacious denoted by Khwan.
said on
it
Khwan ==
receptivity of the earth
The superior man, in with his large virtue, supports men
CH.
INTRODUCTION.
III.
The
forty-fourth hexagram, called
by the trigrams Sun
KAlen on
said
'
it
:
37
Kiu
,
is
formed
representing wind, and representing heaven or the sky, and it is (The symbol of) wind, beneath that of the .
In accordance with this, the sovereign sky, forms KAu. distributes his charges, and promulgates his announce-
ments throughout the four quarters
The
hexagram,
fifty-ninth
Khin
called
~
(of the
kingdom)/
Hwn =
=:,
is
formed
representing water, and and it is said on it: representing wind, and water of (that wind) above it form (The symbol of) in ancient accordance with this, preHwein. The kings, sented offerings to God, and established the ancestral temple/ The union of the two trigrams suggested to
by
the trigrams
Sun
.
.
c
Wan
king
the idea of dissipation in the alienation of
men
from the Supreme Power, and of the minds of parents from their children a condition which the wisdom of the ancient kings saw could best be met by the influences of ;
religion.
One more example. The
T
Kkb :=
=== ,
is
twenty-sixth hexagram, called
formed of the trigrams AT^ien, repre-
senting heaven or the sky, and
mountain, and it is said on it the midst of a mountain forms :
in
accordance with
Kn '
.
representing a
(The symbol
of)
heaven
in
T& Kku. The superior man,
this, stores largely in his
memory
the
words of former men and their conduct, to subserve the accumulation of his virtue/ We are ready to exclaim and Can ask, Heaven, the sky, in the midst of a mountain there be such a thing?' and Kb Hsi will tell us in reply, No, there cannot be such a thing in reality but you can '
I
*
;
conceive
From
purpose of the symbolism/ this and the other examples adduced from the
it
for the
Great Symbolism, it is clear that, so far as its testimony bears on the subject, the trigrams of Fu-hsi did not receive
form and meaning with a deep intention that they should serve as the basis of a philosophical scheme concerning the constitution of heaven and earth and all that their
THE
38 in
is
Y! KING.
CH.
III.
them. In this Appendix they are used popularly, just
as one '
Finds tongues in
Sermons
trees,
in stones,
books in the running brooks,
and good
in everything/
them in an edifying manner. ingenuity, and sometimes instruction also, in what he says, but there is no mystery. Chinese scholars and
The
writer moralises from
There
is
gentlemen, however, who have got some little acquaintance with western science, are fond of saying that all the truths of electricity, heat, light, and other branches of European
When asked how then physics, are in the eight trigrams. been and are ignorant of they and their countrymen have those truths, they say that they have to learn them first from western books, and then, looking into the Yi, they see that they were all known to Confucius more than 2000 years
The
ago.
vain assumption thus manifested
is
childish
;
and until the Chinese drop their hallucination about the Yi as containing all things that have ever been dreamt of it will prove a stumbling-block to them, and keep them from entering on the true path of science. 6. We go on to the third Appendix in two sections, being the fifth and sixth 'wings/ and forming what is called 'The
in all philosophies,
Great Treatise/
It will appear singular to the has always done to myself, that neither in the Text, nor in the first two Appendixes, does the character called Yi, which gives its name to the classic, once appear. It is the symbol of change,' and is formed
The
third
Appendix.
reader, as
it
'
from the character
'
the sun
'
'
placed over that for the 1 / As the sun gives place to the moon, and the to the sun, so is change always proceeding in the for
moon moon phenomena
of nature and the experiences of society. We meet with the character nearly fifty times in this Appendix applied most commonly to the Text of our classic, so that ;
YI King
or
It is also
applied often to the changes in the lines of the
>< 1
4&
Yi Shu
is
'the Classic or
Book
of Changes.'
,
"
H
>
the sun, placed over
#.
a form of the old g)
=
(/g)>
the
CH.
INTRODUCTION.
III.
39
figures, made by the manipulations of divination, apart from any sentence or oracle concerning them delivered
by king Wan or his son. There is therefore the system Yi as well as the book of the Yi. The definition of the name which is given in one paragraph will suit them both Production and reproduction is what is called (the of the
*
:
process of) change
1
1
In nature there
.
is
displaced, what displaces
is
no vacuum.
When
takes the
anything empty room. And in the lineal figures, the strong and the weak lines push each other out.
Now
the
remarkable
it
thing asserted is, that the lines of the figures
the
and changes of external phenomena show changes 7ve r ch anSg and the changes a wonderful harmony and concurrence. We Harmony en
in
be-
h
S
the
in external
,
read
phenomena.
:
The Yi was made on
*
a principle of accordance with heaven
and shows us therefore, without rent or confusion, the course (of things) in heaven and earth V There is a similarity between the sage and heaven and earth ;
and
earth,
1
no contrariety in him to them. His knowledge and his course is intended to be helpful to sky and therefore he falls into no error. He acts
and hence there embiaces
all
under the
all
is
things, ;
according to the exigency of circumstances, without being carried away by their current he rejoices in Heaven, and knows its ordi;
He rests in his own and hence he has no anxieties. of the generous benevolence; spirit (present) position, and cherishes and hence he can love (without reserve) Y (Through the Yi) he embraces, as in a mould or enclosure, the
nations
;
1
transformations of heaven and earth without any error ; by an evervaiymg adaptation he completes (the nature of) all things without exception; he penetrates to a knowledge of the couise of day and night (and
operation
all
other
It is thus that his con elated phenomena). unconditioned by place, while the changes
is spii it-like,
(which he produces) are not restricted to any form.'
One more 1
The
the sky. 1
quotation
:
sage was able to survey all the complex phenomena under He then considered in his mind how they could be 2
III,
i,
39 (chap.
III,
5. 6).
III,
1,
33.
i,
20 (chap
4. i).
THE
4O
Y! KING.
CH,
and (by means of the diagrams) represented forms and their character V figured,
III-
their material
thus predicated of the sage, or ancient sages, though the writer probably had Fu-hsi in his mind, is more than sufficiently extravagant, and reminds us of the language
All that
'
in
is
the Doctrine of the
Mean/
that
'
the sage, able to assist
the transforming and nourishing powers of heaven and earth, may with heaven and earth form a ternion
V
second chapter, from this Apquoted it which the accounts gives of the formation of the pendix largely, in the
I
There is no occasion to return to that subject. Let us suppose the figures formed. They seem to have the significance, when looked at from certain Divination. points of view, which have been determined But this does for us by king Wan and the duke of AT&u. not amount to divination. How can the lines be made to lineal figures.
.,..,.,,
serve this purpose
The Appendix
?
,
.,
,
professes to tell us.
Before touching on the method which it describes, let me observe that divination was practised in China from a very early time. I will not say 5,200 years the days of Fu-hsi, for I cannot of his historical personality doubts repress as soon we tread the borders of something like but as ago,
in
;
In the Shd King, in credible history, we find it existing. a document that purports to be of the twenty-third century B.C. 3 divination by means of the tortoise-shell is mentioned
;
,
we
and somewhat
later
also divination
by the
of the stalks of a plant cultivated on
is still I
method continuing, and figures, manipulated by means
find that
lineal 4 ,
the
Ptarmica Sibirica 5 which ,
and about the grave of Confucius, where
have myself seen
it growing. of the divination, it should be acknowledged, object was not to discover future events absolutely, Object of the
The
divination.
as
1
III, 8
8
i,
38 (chap.
The Shu
II,
ii,
if
8. i).
18.
they could be k nown beforehand a
fl
,
but
Doctrine of the Mean, chap. xxn.
The Sha V,
iv, 20, 31.
See Williams' Syllabic Dictionary on the character z&T.
6
' Canon McClatchie (first paragraph of his Introduction) says The Y! is regarded by the Chinese with peculiar veneration .... as containing a mine of :
OH.
INTRODUCTION.
III.
41
to ascertain whether certain schemes, and conditions of
events contemplated by the consulter, would turn out luckily or unluckily. But for the actual practice the stalks of the plant were necessary and I am almost afraid to write that this Appendix teaches that they were produced by Heaven ;
of such a nature as to be
fit
for the purpose.
*
Heaven,' paragraph of Section i, quoted above on p. 14, Heaven produced the spirit-like things.' The things were the tortoise and the plant, and in paragraph it
says, in the 73rd 4
68, the
same quality of being shan,
ascribed to them.
in
or
*
spirit-like/
is
the field of Chinese
Occasionally, as to the efficacy of divinaand the of tion, folly expecting any revelation of the of character the future from an old tortoise-shell and a literature,
we meet with doubts
handful of withered twigs l but when this Appendix was made, the writer had not attained to so much common ;
sense.
The
stalks
were to him
'
spirit-like/ possessed of
knowledge, which, if it were possible to fathom it thoroughly, would, in their estimation, enable the fortunate possessor to foretell all future events.' This misstatement does not surprise me so much as that Morrison, generally accurate on such points, should say (Dictionary, Part
II,
i,
p. 1020,
on the character >ft)-
the odd and even numbers, the k wa or lines of fcfi-hsi are the visible signs and it being assumed that these signs answei to the things signified, and from 1
Of
,
a knowledge of all the various combinations of numbers, a knowledge of all may be previously known.' The whole article
possible occurrences in nature
fiom which I take this sentence is inaccurately written. The language of the Appendix on the knowledge of the future given by the use of the Y! is often to a careful student, however, incautious, and a cursory reader may be misled ;
the meaning is plain. The second passage of the Shu", referred to above, ' ' the Examination of Doubts/ and concludes thus treats of When the tortoise-shell and the stalks are both opposed to the views of men, there will be good fortune in stillness, and active operations will be unlucky* 1 remarkable instance is given by Lifi A i (of the Ming dynasty, in the fifteenth century) in a story about Shao Phing, who had been maiquis of Tung-
A
ling in the time of Shin, but was degraded under Han. Having gone once to Sze-ma' A*i-u, one of the most skilful diviners ot the country, and wishing to
know whether
is
it
would be a brighter future for him, Sze-ma said, Ah love any (partially) ? Heaven loves only the virtuous. is possessed by spirits ? They are intelligent The divining stalks aie so much withered (only) by their connexion with men. the tortoise-shell is a withered bone. grass They are but things, and man is the
*
there
'
way of Heaven to What intelligence
,
more
intelligent than things. ' The learn) from things ?
Win,
or Elegant Writing.
Why not
of seeking (to of the collections of Ku
listen to yourself instead
whole piece
is in
many
THE
42
Yt KING.
a subtle and invisible virtue that
CH.
them
fitted
III.
for use in
divining. virtue, the process of manipulating them so as to form the lineal figures js described (Section i, chap. 9, parr. 49-5**),
Given the stalks with such Foimation of the lineal
but
divining
it
take the student
will
stalks.
to
much time and
master the various operations.
thought Forty- nine stalks were employed, which were thrice manipulated for each line, so that it took eighteen manipuThe lines were determined lations to form a hexagram.
by means of the numbers derived from the River Map or scheme. Odd numbers gave strong or undivided numbers gave the weak or divided. lines, and even
An
important part was played in combining the lines, and forming the hexagrams by the four emblematic symbols, The to which the numbers 9, 8, 7, 6 were appropriated l .
figures having been formed, recourse was had for their interpretation to the thwan of king Wan, and the emblematic sentences of the duke of K&u. This was all the part which numbers played in the divination by the Yi,
helping the operator to make up his lineal figure. An analogy has often been asserted between the numbers of the Yi and the numbers of Pythagoras and certainly we might make ten, and more than ten, antinomies from these ;
Appendixes
agreement with the ten principia
in startling
of the Pythagoreans. But if Aristotle was correct in holding that Pythagoras regaided numbers as entities, and main-
Number was the Beginning (Principle, ap^n) of the of their material existence, and of their cause things, tained that
1
These numbers are commonly denved from the River Scheme, in the outer which are the coi responding marks: opposite to o oooo oo, opposite to o; and ooooooooo, , opposite to* opposite to o o o. Hence the number 6 is assigned to 7 to 8 to and 9 to Hence also, in connexion with the formation sides of
;
,
~
;
T
r
.
-
of the figures by manipulation of the stalks, 9 becomes the number symbolical of the undivided line, as representing A'Aien and 6 of the divided .
line, as
icpresenting
Khwin
j~-jj
SSS.
But the
late delineation of the
map,
as given on p. 15, renders all this uncertain, go far as the scheme is concerned. The numbers of the h si an g, however, may have been fixed, must have been fixed indeed, at
an eaily period.
CH.
INTRODUCTION.
ill.
43
modifications and different states, then the doctrine of the philosopher of Samos was different from that of the Yi ]
,
which numbers come in only as aids in divining to form the hexagrams. Of course all divination is vain, in
nor
the method of the
is
Yi
less
The Chinese themselves have
absurd than any other.
up
it
given
in all
circles
above those of the professional quacks, and yet their scholars continue to maintain the unfathomable science and wisdom of these appended treatises !
It
in
is
this
we
that
Appendix
nam ^s yin and yang 2
The names
Ym and
meet with the have I
first
of which
,
on pp. 15, 16. Up to this point, ang instead of them, the names for the two elementary forms of the lines have been kang and #au, which I have translated by strong and weak,' and which also occur here ten times. The following attempt to exspoken
briefly
*
plain these different
paragraph 4 1
Anciently that
its
names appears
in
the
fifth
Appendix,
.
when
the sages
made
the Yi,
it
was with
the design
figures should be in conformity with the principles under-
men and
and the ordinances appointed view (for they exhibited in them the of heaven, calling (the lines) yin and yang; the way of way lying the natures (of
them by Heaven)
With
things), this
them the strong (or hard) and the weak (or soft); and the way of man, undei the names of benevolence and righteousness. Each (tnniam) embiaced those three Powers, and being lepeated, its full foim consisted of six lines/ eaith, calling
However
difficult
it
may be
confirms what
to
make what
is
said here
have affirmed of the signiintelligible, ficance of the names yin and yang, as meaning bright and dark, derived from the properties of the sun and moon. We may use for these adjectives a variety of others, such as active and inactive, masculine and feminine, hot it
and
cold,
more or
less
I
analogous to them
;
but there arise
the important questions, Do we find yang and yin not merely used to indicate the quality of what they are applied 1
See the account of Pythagoras and his philosophy in Lewes' History of
Philosophy, pp. 18-38 (1871). 8
See Section
i,
24, 32, 35
;
Section
ii,
28, 29, 30, 35.
THE
44
Y! KING.
CH.
III.
to, but at the same time with substantival force, denoting what has the quality which the name denotes ? Had the
doctrine of a primary matter of an ethereal nature,
now
activity and power as yang, now contracting and becoming weak and inactive as yin: had this doctrine become matter of speculation when this Appendix was written? The Chinese critics and commentators for the most part assume that it had. P. Regis, Dr. Medhurst, and other foreign Chinese scholars I have sought repeat their statements without question. in vain for proof of what is asserted. It took more than a thousand years after the closing of the Yi to fashion in
expanding and showing
itself full of
We
the Confucian school the doctrine of a primary matter. do not find it fully developed till the era of the Sung l To dynasty, and in our eleventh and twelfth centuries find it in the Yi is the logical, or rather illogical, error of .
putting 'the last first.' Neither creation nor cosmogony was before the mind of the author whose work I am
His theme nomena of nature and
analysing.
this in the
deeper or
'
is
the Yi,
the ever-changing phe-
There is nothing but experience. Great Treatise to task our powers nothing '
;
more
abstruse.
1 As a specimen of what the ablest Sung scholars teach, I may give the remarks (from the Collected Comments*) of Au A'an (of the same century as In the Yi there AH. Hsi, rather earlier) on the 4th paiagraph of Appendix V When we speak of the yin and yang, we mean the air is the Great Extreme. When we speak of the Hard and Soft, (or ether) collected in the Great Void. we mean that ether collected, and formed into substance. Benevolence and righteousness have their origin in the great void, are seen in the ether substantiated, and move under the influence of conscious intelligence. Looking at the one origin of all things we speak of their nature looking at the endowments '
*
.
;
we speak
of the ordinations appointed (for them). Looking at them as (divided into) heaven, earth, and men, we speak of their principle. The three are one and the same. The sages wishing that (their figures)
given to them,
should be in conformity with the principles underlying the natures (of men and things) and the ordinances appointed (for them;, called them (now) yin and yang, (now) the hard and the soft, (now) benevolence and righteousness, in ordei thereby to exhibit the ways of heaven, eaith, and men ; it is a view of them as related together. The tngrams of the Yt contain the three Powers ; and when they are doubled into hexagrams, there the three Powers unite and are one.
But there are the changes and movements of their (several) ways, and yin and yang, and reciprocal uses
therefore there are separate places for the of the hard and the soft/
INTRODUCTION.
CH. HI.
As
in
the
first
occurs twice
;
in
Appendix, so
in this,
45 the
name kwei-shan
paragraphs ai and 50 of Section
i.
In the
former instance, each part of the name has The name Kwei-shan. j ts Kwei denotes the animal significance. soul or nature, and Shan, the intellectual soul, the union of which constitutes the living rational man. I have translated them, it will be seen, by 'the animaand the animus/
Canon McClatchie
them demons and gods ;' and on the passage, 'The kwei-shans are '
gives for
Dr. Medhurst said
evidently the expanding and contracting principles of human life The kwei-shans are brought about by the dis-
human frame, and consist of the expanding and ascending shan, which rambles about in space, and of the contracted and shrivelled kwei, which reverts to earth and nonentity 1 This is pretty much the same view as my own, though I would not here use the phraseology of expanding and solution of the
.'
'
contracting/ Canon McClatchie is consistent with himself, and renders the characters by demons and gods/ '
In the latter passage it is more difficult to determine the exact meaning. The writer says, that by the odd numbers assigned to heaven and the even numbers assigned '
to earth, the changes
and transformations are
effected,
and
'
the spirit-like agencies kept in movement meaning that by means of the numbers the spirit-like lines might be formed on a scale sufficient to give a picture of all the ;
changing phenomena, taking place, as if by a spiritual agency, in nature. Medhurst contents himself on it with giving the explanation of ATu Hsi, that 'the kwei-shans
and expandings, the recedings and approachings of the productive and completing powers of the even and odd numbers V Canon McClatchie does not follow his translation of the former passage and give here 'demons and gods/ but we have 'the Demon-god (i.e.
refer to the contractions
Shang the
Ti)
fifth 1
1
V
I
shall refer to this version
when
considering
Appendix. Dissertation on the Theology of the Chinese, pp. in, 112. Theology of the Chinese, p. 122. Translation of the Yl King, p. 312.
THE
46 The
character
single
times;
used
Shan alone.
now
Yi KING.
CH.
shan occurs more than twenty now as an adjective,
as a substantive,
and again as a verb. I must to the translation and notes ,
.
,
refer the reader -
for its various
significance, subjoining in a note a list of the places
occurs
it
ill.
where
l .
Much more might be said on the third Appendix, for many other topics, antiquarian and
the writer touches on
speculative, but a review of
them would help us
little in
the study of the leading subject of the Yi. In passing on to the next treatise, I would only further say that the style of this and the author's manner of presenting his thoughts often remind the reader of 'the Doctrine of the
am
'
has surprised that the Great Treatise never been ascribed to the author of that Doctrine, 3 ze " sze, the grandson of Confucius, whose death must have Mean.'
I
'
taken place between B.C. 400 and 450. 7. The fourth Appendix, the seventh
'wmg'
of the Yi,
need not detain us long. As I stated on p. 27, it is confined to an exposition of the Text on the first The fourth Appendix ancj secon(j hexagrams, being an attempt to show that what is there affirmed of heaven and earth may also be applied to man, and that there is an essential agreement between the qualities ascribed to them, and the benevolence, righteousness, propriety, and wisdom, which are the four constituents of his moral and intellectual nature It is said by some of the critics that Confucius would have treated all the other hexagrams in a similar way, if his life had been prolonged, but we found special grounds for denying that Confucius had anything to do with the and, moreover, I cannot composition of this Appendix think of any other figure that would have afforded to the author the same opportunity of discoursing about man. The style and method are after the manner of 'the Doctrine of the Mean' quite as much as those of the Great Treatise.' ;
*
Several paragraphs, moreover, suggest to us the magniloquence of Mencius. It is said, for instance, by 3ze-sze, of 1
Section
i,
33, 34, 41, 45-
23, 32, 57, 58, 62, 64, 67, 68, 69, 73, 76,
8r
;
Section
li,
u,
15,
CH.
INTRODUCTION.
III.
'
the sage, that he in this
V
the equal or correlate of Heaven and the sentiment expanded into the
Appendix we have
following 1
is
47
The
:
great
man
heaven and earth
;
he who
is
in
is
harmony
in his attributes with
in his brightness with the
his orderly piocedure with the four seasons;
what
to
fortunate
is
and what
is
sun and moon ; in and in his relation
calamitous with the spiritual
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
agents.
to him,
how much
One
less will
man
!
how much
less will the spiritual
'
*
agents
!
other passage
may
receive our consideration
:
The family that accumulates goodness is sure to have superabundant happiness, and the family that accumulates evil is sure to have supei abundant misery 8 / '
The language makes and
us think of the retribution of good
taking place in the family, and not in the inthe judgment is long deferred, but it is inflicted
evil as
dividual
;
at last, lighting, however, not
most deserved
on the head or heads that
Confucianism never falters in
it.
its
affirma-
between good and evil, and that each but it has little shall have its appropriate recompense to say of the where and when and how that recompense will be given. The old classics are silent on the subject of any other retribution besides what takes place in time. About the era of Confucius the view took definite shape that, if the issues of good and evil, virtue and vice, did tion of the difference
;
not take effect in the experience of the individual, they would certainly do so in that of his posterity. This is the prevailing doctrine among the Chinese at the present day and one of the earliest expressions, perhaps the earliest ;
it was in the sentence under our notice that has been copied from this Appendix into almost every moral treatise that circulates in China. wholesome and an
expression, of
A
important truth 1
it
is,
A'ung-ynng xxxi, 4. This i, 34.
9
Section
8
Section
li,
5.
is
that
c
the sins of parents are visited
the only paragraph where
kwei-sh&n ocean.
THE
48 on
'
their children
the curse? the only
'
It
CH.
III.
but do the parents themselves escape
to be regretted that this short treatise, of the Yi professing to set forth its teach-
is '
wing
;
Y! KING.
ings concerning man as man, does not attempt any definite I leave it, merely observing that reply to this question. it has always struck me as the result of an after-thought, and a wish to give to man, as the last of the Three Powers/ a suitable place in connexion with the Yi. The doctrine of the Three Powers is as much out of place in ConThe treatise fucianism as that of the Great Extreme/ '
'
'
*
contains several paragraphs interesting in themselves, but adds nothing to our understanding of the Text, or even
it
of the object of the appended treatises, look at them as a whole.
when we
try to
very different with the fifth of the Appendixes, which is made up of Remarks on the The fifth Appendix is It shorter than the fourth, Trigrams'
8.
It
is
'
consisting of only 22 paragraphs, in some of which the author rises to a height of thought reached nowhere else in these treatises, while several of the others are so silly
and
trivial, that it is difficult, not to say impossible, to believe find in that they are the production of the same man. it the earlier and later arrangement of the trigrams, the of and of that the that Wan their former, Fu-hsi, latter, king
We
;
names and
attributes
;
the work of
as a progress through the trigrams
;
God and
in nature,
described
finally a distinctive,
of the natural objects, but by no means exhaustive, symbolised by them. the enigmatic declaration that It commences with list
'
Anciently, First
when the sages made the Yi/
(that
is,
the lineal
and the system of divination by
figures, '
in order to give mysterious assistance to the spiritual Intelligences, they produced (the rules for the use of) the divining plant.' Perhaps this means no paragraph,
more than
them),
that the lineal figures were made to hold the to nature/ so that men by the study of them '
mirror up would understand more of the unseen and spiritual operations, to which the phenomena around them were owing,
than they could otherwise do.
CH.
INTRODUCTION.
ill.
49
The author goes on
to speak of the Fti-hsi trigrams, and of king WSn in paragraph 8. from to those them passes That and the following two are very remarkable ; but before saying anything of them, I will go on to the I4th,
which
is the only passage that affords any ground for saying that there is a mythology in the Yi. It says :
*
A!^ien
Myt
is
f
y
symbol
(the
(of of)
its
khwan
to
Aien), icsulting
male (or undivided
Sun
oldest son.
and hence
is
styled father.
^
-
thevf fiist
of) heaven,
Khwiin is (the symbol of) earth, and hence is st y ]ed mother &n (shows) the first application
(shous) a
in
getting
and hence we
lines),
khizn
call
it
(the
the
to
application (of khwan), resulting in getting (the first of) its female (or divided lines), and hence we call it the oldest daughter. (shows) a second first
Khan
//ien, and Lf a second (of khien application (of khwan to In to khwan), resulting in the second son and second daughter. A'an and Tui we have a third application (of khwan to khitn
and of
Aien
to
khwan), youngest daughter'
resulting
in the
youngest son and
From this language has come the fable of a marriage between AV/ien and Khwan, from which resulted the six other trigrams, considered as their three sons and three daughters and it is not to be wondered at, if some men of active and ill-regulated imaginations should see Noah and his wife in those two primary trigrams, and in the others their three sons and the three sons' wives. Have we not in both cases an ogdoad ? But I have looked in ;
the paragraph in vain for the notion of a marriage-union
between heaven and earth. It
does not treat of the genesis of the other six trigrams by is a rude attempt to explain their
the union of the two, but
forms when they were once existing 1 According to the idea of changes, AYnen and Khwan are continually vary.
ing their forms by their interaction. 1
This view seems to be
dynasty), as given in the
'
in
As here represented, the
accordance with that of
Collected
Wu
A"ang
(of the
Yuan
*
of the Khang-hs? edition. The in preference to the interrelation of A"ft
Comments
editors express their approval of it Hsi, who understood the whole to refer to the formation of the lineal figures, ' the ' application being ' the manipulation of the stalks to find the proper line.'
THE
SO
Y! KING.
CH. in.
'
other trigrams are not ' produced 1 by a marriage-union, but from the application, literally the seeking, of one of them
of
KhwSn
as
much
as of ATAien
addressed to the other 2
.
This
way of speaking of the trigrams, moreover, as father and mother, sons and daughters, is not so old as Ffi-hsf nor have we any real proof that it originated with king ;
W5n. time in
not of ' the highest antiquity/ It arose some middle antiquity/ and was known in the era of the
It is c
Appendixes; but it had not prevailed then nor has it prevailed since, to discredit and supersede the older nomenclature. We are startled when we come on it in the place which It is not entitled occupies. And there it stands alone. to more attention than the two paragraphs that precede it
or the eight that follow it, none of which were thought by P. Regis worthy to be translated. I have just said that it,
alone/ Its existence, however, seems to me to be supposed in the fourth chapter, paragraphs 28-30, of the third Appendix, Section ii but there only the trigrams of 'the six children* are mentioned, and nothing is said of 'the parents.' A^an, khin, and kan are referred to as being yang, and sun, If, and tui as being yin. What is said about them is trifling and fanciful.
stands
it
*
;
Leaving the question of the mythology of the Yi, of which I am myself unable to discover a trace, I now call attention to paragraphs 8-10, where the author speaks of the work of God in nature in all the year as a progress
God
nature
throughout
through the trigrams, and as being effected ky His Spirit. The description assumes the peculiar arrangement of the trigrams, ascribed to king Wan, and which I have exhibited
above, on page 33
3 .
Father Regis adopts the general view
But the Chinese term Shang / , often rendered ' produced,' must not be pressed, so as to determine the method of production, or the way in which one thing comes from another. 1
1
The significance of the mythological paragraph is altogether lost in Canon McClatchie's version: 'A^ien is Heaven, and hence he is called Father; Khwan is Earth, and hence she is called Mother A"ln is the first male, and ;
hence he 8
The
called the eldest son,* &c. &c. reader will understand the difference in the is
a reference to the
circular representations of
two arrangements them on Plate III.
better
by
CH.
INTRODUCTION.
III.
of Chinese critics that
51
WXn purposely altered
the earlier and
established arrangement, as a symbol of the disorganisation and disorder into which the kingdom had fallen 1 But it .
hard to say
is
So
it.
why
man
a
did something more than 3000
when he has not himself said anything about as we can judge from this Appendix, the author
years ago, far
Wan
thought that king
the existing order and
altered
position of the trigrams with regard to the cardinal points, simply for the occasion. that he might set forth vividly his
ideas about the springing, growth, and maturity in the vegetable kingdom from the labours of spring to the cessation from toil in winter.
The marvel
that in doing the scene, and makes Him in the
he brings God upon various processes of nature the The 8th paragraph says this
'
all
and
is
in all/
:
'God comes
forth in
A'an
(to his
producing work);
He
brings
(His processes) into full and equal action in Sun; they are manifested to one another in Li ; the greatest service is done for Him in
Khwan; He
rejoices in
Tui; He
comforted and enters into
work
of) the year in
God
rest in
A'^ien; He is he completes (the
struggles in
Khan; and
Kan/
named Ti, for which P. Regis gives the Supremus Imperator/ and Canon McClatchie, after 'the him, Supreme Emperor/ I contend that God' is really Latin
is
here
c
*
but to render it the correct translation in English of Ti here by Emperor would not affect the meaning of the ;
'
'
A'u Hsi says that by Ti is intended the Lord and Khung Ying-td, about five and Governor of heaven centuries earlier than Kb, quotes Wang Pi, who died A. D. '
paragraph.
'
;
1
E. g.
I,
23, 24:
'Observant etiam philosophi
(lib 15 Sinicae
philosophiae
prmcipem Wan-wang antiquum octo symbolorum, tmde ahae figurae omnes pendent, ordinem invertisse quo ipsa impel ii suis temponbus subversio graphice expnmi poterat, mutatis e natural! loco, quern genesis dederat, iis quatuor figuris, quae rerum naturahum pugnis ac dissociatiombus, quas posSing
If)
;
terior
labentis
anni pars afierre solet, velut in antecessum, repraesentandis S Li, v g si symbolum ; ignis, supponator loco
idoneae videbantur
"""" ""~ Khan, aquae, utnusque element! inordinatio principi visa non minus apta ad significandas nimas et clades reipublicae male ordinatae, quam naturales ab hieme aut immmente aut saeviente rerum generatarum corSee also pp 67, 68. ruptiones.
symboli
est
1
THE
52
249, to the effect that
'
Yl KING.
Ti
CH.
the lord
is
who produces
TIT.
(all)
things, the author of prosperity and increase.' I must refer the reader to the translation in the body of the volume for the 9th paragraph, which is too long to be
As
the 8th speaks directly of God, the 9th, speaks of all things following Him, from the east to the north, in His progress winter to from spring the year.' In words strikingly like those of the throughout
introduced here.
we
are told,
*
writing his Epistle to the Romans, Wan A^Aung-jung (of the Khang-hsi period) and his son, in their New Digest of Collected Explaadmirable work called, c
apostle Paul,
when
A
God (Himself) cannot be King,' say seen we see Him in the things (which He produces).' The first time I read these paragraphs with some understanding, nations of the
Yi
c
:
;
thought of Thomson's Hymn on the Seasons, and I have thought of it in connexion with them a hundred times since. Our English poet wrote I
:
*
These, as they change, Almighty Father, these Are but the varied God. The rolling year Is full of Thee.
Thy
Forth in the pleasing spring beauty walks, Thy tenderness and love.
Then comes Thy With
Shoots
m
glory
the
and heat refulgent.
light full
summer months, Then Thy sun
perfection through the swelling year. shines in autumn unconfined,
Thy bounty And spreads
a
In winter awful
common Thou
feast for
all
that lives.
'
I
Prudish readers have found fault with some of Thomson's expressions, as if they savoured of pantheism. The language of the Chinese writer is not open to the same captious
Without poetic ornament, or swelling phrase of any kind, he gives emphatic testimony to God as renewing the face of the earth in spring, and not resting till He has crowned the year with His goodness. And there is in the passage another thing equally wonderful. The loth paragraph commences When we
objection.
'
:
speak of Spirit, we mean the subtle presence (and operation of God) with all things;' and the writer goes on to illustrate this sentiment
from the action and influences symbolised
INTRODUCTION.
CH. in.
by the
six
*
53
children/ or minor trigrams,
water and
fire,
thunder and wind, mountains and collections of water. R\\ Hsi says, that there is that in the paragraph which he does not understand. Some Chinese scholars, however, have not been far from descrying the light that is in it. Let Liang Yin, of our fourteenth century, be adduced as an The spirit here simply example of them. He says 4
:
means God. God is the personality (literally, the body or substantiality) of the Spirit the Spirit is God in operation. He who is lord over and rules all things is God ; ;
the subtle presence and operation of is
The language
by His Spirit/
definition of
Section
i,
shan
or
spirit,
is
God
in fine
with
all
things
accord with the
given in the 3rd Appendix,
32.
wish that the Treatise on the Trigrams had ended with the loth paragraph. The writer had gradually risen to a noble I
Concluding
elevation of thought from which he plunges
nto a s O ugh of nonsensical remarks which would be difficult elsewhere to parallel. I have referred on p. 31 to the judgment of P. Regis about them. He could not receive them as from Confucius, and did not take the trouble to translate them, and transfer them to his own pages. paragraphs.
i
l
it
My
plan required
me
to translate everything published in
China as a part of the Yi King but I have given my reasons for doubting whether any portion of these Appendixes be really from Confucius. There is nothing that could better justify the supercilious disregard with which the classical literature of China is frequently treated than to insist on the concluding portion of this treatise as being from the pencil of its greatest sage. I have dwelt at some length on the I4th paragraph, because of its mythological semblance but among the eight paragraphs that follow it, it would be difficult to award the palm for silliness. They are descriptive of the eight trigrams, and each one enumerates a dozen or more objects of which its subject is symbolical. The writer must have been fond of and familiar with horses. ATAien, the symbol properly of heaven, suggests to him the idea of a good horse an old horse a lean horse; ;
;
;
and a
piebald.
A^n, the symbol of
;
thunder, suggests the
THE
54 idea of a
good neigher
of the prancing horse forehead. Khn, the
Yi KING.
CH.
III.
;
of the horse with white hind-legs
;
and of one with a white
;
star in his
symbol of water, suggests the idea of the horse with an elegant spine ; of one with a high and of one with a of one with a drooping head spirit ;
;
The
reader will think he has had enough shambling step. I cannot believe of these symbolisings of the trigrams. that the earlier portions and this concluding portion of If there were any the treatise were by the same author. evidence that paragraphs 8 to 10 were by Confucius, I should say that they were worthy, even more than worthy, what follows is mere drivel. Horace's picture of him ;
faintly pourtrays the inconsistency '
between the parts
:
Desinit in piscem mulier formosa superne.'
In reviewing the second of these Appendixes,
I
was led
to speak of the original significance of the trigrams, in opposition to the views of some Chinese who pretend that
they can find in them the physical truths discovered by the researches of western science. May I not say now, after viewing the phase of them presented
in these
paragraphs,
that they were devised simply as aids to divination, and partook of the unreasonableness and uncertainty belonging to that 9.
?
The
sixth
Appendix
is
the Treatise on the Sequence
of the Hexagrams, to which allusion has been made more than once. It is not necessary to dwell on The sixth Appendix. t at length. King Wan, it has been seen, gave a name to each hexagram, expressive of the idea some moral, social, or political truth which he wished to set forth by means of it and this name enters very i
;
The author of this treatise interpretation. endeavours to explain the meaning of the name, and also the sequence of the figures, or how it is that the idea of
closely into
its
the one leads on to that of the next. not expect to find in the 64 a chain
long drawn
1
out.
Yet the reader must *
of linked sweetness
The connexion between any two
is
but on the whole the essays, generally sufficiently close which I have said they form, resemble a heap of orient ;
'
pearls at
random
1
strung.
The changeableness
of
human
CH.
INTRODUCTION.
III.
55
a topic never long absent from the writer's mind. the fashion of the world firmly persuaded that
affairs is
He
is
*
1
Union is sure to give place to separation, and by and by that separation will issue in re-union. There is nothing in the treatise to suggest anything about its authorship ; and as the reader will see from the passeth away.
we are perplexed occasionally by meanings given names that differ from the meanings in the Text. 10. The last and least Appendix is the seventh, called The seventh 3& Kwa .AT wan, or 'Treatise on the Lineal
notes, to the
Figures taken promiscuously/ not with reany sequence, but as they approximate, or are to one another in meaning. It is in rhyme, moreopposed, Appendix.
gard to
much
as the meaning, determined, no of the doubt, the grouping hexagrams. The student will it is more a learn nothing of value from it jeu d'esprit over,
and
this,
as
'
;
than anything
else.
'
PLATE THE HEXAGRAMS,
I.
which they appear in the Yf, and were
in the order in
arranged by king Win.
pi
sze
sung
hsu
mang
Jun
khwSn
l/uen
16
15
14
13
12
ii
10
9
yu
Mien
Ihungzan
phi
lhai
If
24
23
22
21
20
19
18
17
ffl
po
pt
shin ho
kwau
lin
kA
*ui
32
31
30
29
28
27
26
25
hilng
hsicn
It
khan
?
ta k/t\\
wA wang
40
39
38
37
35
34
33
heh
>6ien
khwci
48
47
46
45
jing
khwan
shing
ghui
56
55
54
53
hi
fang
kwei mei
lien
64
6^
62
61
wei
jt
*t
t
Id
>a
bsiioUo
k&
kwo 36
can
^ung
ta
to
mmg
!
gin
ta
^\vang
thun
44
43
4'
4'
kau
kwni
)J
nm
5
5'
5
49
Kan
Hn
ting
ko
60
59
58
57
lieh
hwau
tut
" -^ ^ ^^ ^W ^5 """" ^^ ^ ^"*
1
%
>
II
'
Ml
s s
d
i
II
I
II
illiii
i
II
I
lllllll
imii
ii
II
II
Illlll
Illiii
Ii
II
ll
I
Him
ii
II
II
lllllll
imii
ii
II
II
lllllll
111111
mill
mi
111
Him
Ililn Ilii
iii
Mini
111111
mil
Him
ililii
i
2 S
?
S
H
Mill
n
*
"F-Y
H
"S
J
1
W.
ft.
!
X
i
O
O
THE
KING.
YI
TEXT. SECTION I.
THE
ATtfiEN
I.
HEXAGRAM.
Explanation of the entire figure by king
(represents)
what
is
great and originating,
penetrating, advantageous, correct Explanation of the separate 1.
its
In the
first
Wan.
lines
and
firm.
by the duke of JTdu.
(or lowest) line, undivided,
(we see
subject as) the dragon lying hid (in the deep). not the time for active doing.
It is
In the second
undivided, (we see its subIt will ject as) the dragon appearing in the field. be advantageous to meet with the great man. 2.
line,
In the third line, undivided, (we see its subject the as) superior man active and vigilant all the day, and in the evening still careful and apprehensive. 3.
(The
position mistake.
is)
dangerous, but there will be no
In the fourth line, undivided, (we see its subject as the dragon looking) as if he were leaping up, but still in the deep. There will be no mistake. 4.
In the
undivided, (we see its subject It will be as) the dragon on the wing in the sky. advantageous to meet with the great man. 5.
fifth line,
THE
58
Yt KING.
TEXT.
In the sixth (or topmost) line, undivided, (we see its subject as) the dragon exceeding the proper 6.
There
limits.
be occasion
will
for repentance.
lines of this hexagram are all strong and as undivided, appears from) the use of the number nine. If the host of dragons (thus) appearing were 7.
(The
to divest themselves of their heads, there
good
would be
fortune.
The Text under each hexagram consists of one paragraph by king Wan, explaining the figure as a whole, and of six (in the case of hexagrams i and 2, of seven) paragraphs by the duke of The explanatory notices AHu, explaining the individual lines. double introduced above to this effect will not be repeated.
A
space will be used to mark off the portion of king of his son.
Each hexagram
consists of
Wan
from that
two of the trigrams of Fu-hsf, the
lower being called the inner/ and the one above the outer.' The lines, however, are numbered from one to six, commencing with To denote the number of it and of the sixth line, the the lowest. '
'
The interterms for 'commencing' and 'topmost' are used. mediate lines are simply second,' ' third,' &c. As the lines must be either whole or divided, technically called strong and weak, '
yang and
yin, this distinction
is
them of the numbers nine and
by the application to All whole lines are nine, all
indicated
six.
divided lines, six.
Two
explanations have been proposed of this application of The jOien trigram, it is said, contains 3 strokes
these numbers. ...
(
Q. and
the
Khwan
6
).
(
But the
yang
contains
+ 6=9, itself, yin representative its own while the yin, not containing the yang, will number or 6. This explanation, entirely arbitrary, is now deservedly abandoned. The other is based on the use of the 'four Hsiang,' the
in
and
or emblematic figures the young yang,
number
be 3 have only
its
will
the great or old
~
yang, the young yin, and what is To these are assigned (by unimportant for process yin). our present purpose) the numbers 9, 8, 7, 6. They were * the old yang,' represented by 9, and 'the old yin/ represented by 6, that, in the manipulation of the stalks to form new diagrams, determined the changes of figure; and so 9 and 6 came to be used as the
=
(
the old
__
SECT.
THE KHWAN HEXAGRAM.
I.
II.
Khwan
59
THE KHWAN HEXAGRAM.
is great and originating, and correct penetrating, advantageous, having the firmness of a mare. When the superior man (here
(represents)
names of a yang
line
what
and a yin
This explana-
line respectively.
now
The nomenclature of first universally acquiesced in. nine, nine two, &c., or first six, six two, &c., however, is merely a jargon ; and I have prefeired to use, instead of it, in the translation, tion is
in ordei to describe the lines, the I.
Wan
Does king
only two
?
According
names
'
undivided
'
and
ascribe four attributes here to to
'
divided/
.Oien,
Appendix IV, always by Chinese
or
writers
assigned to Confucius, he assigns four, corresponding to the principles of benevolence, righteousness, propnety, and knowledge in man's nature. ATti Hsi held that he assigned only two, and that we should translate, ' greatly penetrating/ and ' requires to be correct firm,' two responses in divination. Up and down throughout Text of the 64 hexagrams, we often find the chaiacters thus I have Both interpretations are possible. coupled together. followed what is accepted as the view of Confucius. It would take pages to give a tithe of what has been written in justification of it, and to reconcile it with the other. The dragon is the symbol employed by the duke of Aau to represent the superior man and especially ' the great man/
and the
'
'
'
'
The exhibiting the virtues or attributes characteristic of heaven. creature's proper home is in the water, but it can disport itself on the land, and also fly and soar aloft. It has been from the earliest emblem with the Chinese of the highest dignity and wisdom, of sovereignty and sagehood, the combination of which con-
time the
the great man.' One emblem runs through the lines of of the hexagrams as here. But the dragon appears in the sixth line as going beyond the
stitutes
'
many
proper limits. The ruling-sage has gone through in which he is called on to display his attributes;
all it
the sphere time for
is
him to relax. The line should not be always pulled tight; the bow should not be always kept drawn. The unchanging use
THE
60
TEXT.
Yi KING.
make any movement,
he take the if he follow, he will find initiative, he will go astray his (proper) lord. The advantageousness will be seen in his getting friends in the south-west, and If he rest in corlosing friends in the north-east. rectness and firmness, there will be good fortune. intended) has to
if
;
In the
first line,
treading on (by and by).
hoarfrost.
1.
2.
The second
divided, (we see
The
strong
line, divided,
its
subject)
ice will
come
(shows the attribute
(Its operabeing straight, square, and great. in every will be without tion), repeated efforts,
of)
respect advantageous. 3.
The
keeping
third line, divided,
under
(shows
its
subject)
but firmly If he should have occasion to en-
his excellence
restraint,
maintaining it. gage in the king's service, though he will not claim the success (for himself), he will bring affairs to a
good 4.
issue.
The
fourth line, divided, (shows the symbol
of) a sack tied up. blame or for praise. 5.
The
fifth
lower garment.
line,
There
will
be no ground for
divided, (shows)
There
will
the yellow
be great good fortune.
of force will give occasion for repentance. The moial meaning found in the line is that the high shall be abased. 1
(
The meaning given to the supernumerary paragraph is the opposite ' of that of paragraph 6. The host of dragons without their heads '
would give us the next hexagram, or Khwan, made up of six divided lines. Force would have given place to submission, and haughtiness to humility ; and the result would be good fortune. Such at least is
the interpretation of the paragraph given in a narrative of the further explanation of the duke of
3o-ATwan under B.C. 513. For AHu's meaning, see Appendixes
II
and IV.
SECT.
THE KHWAN HEXAGRAM.
I.
The
6.
sixth line, divided, (shows) dragons fight-
Their blood
ing in the wild.
(The
7.
6t
lines of this
purple and yellow.
is
hexagram are
all
weak and
divided, as appears from) the use of the number If those (who are thus represented) be persix. petually correct and firm, advantage will arise.
The same
II.
attributes are here ascribed to
former hexagram to .Oien
Khwan,
but with a difference.
;
as in the
The
figure,
made up
of six divided lines, expresses the ideal of subordination and docility. The superior man, repiesented by it, must not take
and by
the subject, follow ing he will find his lord, Again, the correctness and firmness is defined to be that of 'a mare/ 'docile and stiong,' but a creature for the
the initiative that
is
,
of -Oien.
service of
man.
That
it
is
not the sex of the animal uhich the
writer has chiefly in mind is plain fiom the immediate mention of the superior man, and his loid.
That superior man
seek to bring his friends along with himBut accoiding to the arrangement of the
will
self to serve his ruler.
trigrams by king Wan. the place of Khwan is in the south-west, while the opposite quarter is occupied by the yang tngram Kan, as Figuie 2, Plate III. All that thi* portion of the Thwan says
m
an instruction
to the subject of the hexagram to seek for others of the same principles and tendencies with himself to serve their common lord. But in quietness and firmness will be his stiength.
is
The symbolism us the earth
itself,
of the lines
1 o keep
great cube.
is
various.
Paragraph
2 presents to
according to the Chinese conception of his excellence
under
it,
restraint, as in
as a
para-
3, is the part of a minister or officer, seeking not his own but that of his ruler. glory, Paragraph 4 shows its subject exera restraint still on himself than in paragraph 3. greater cising There is an interpietation of the symbolism of paragiaph 5 in
graph
a narrative of the *
B.C. 530.
3
Yellow'
colour of the earth.
The
under the i2th year of duke -Oao, five correct' colours, and the The lower garment' is a symbol of humility. -ATwan,
is '
one of the
*
of honour. If its occupant possess the will be he fortunate. greatly qualities indicated, See the note on the sixth line of hexagram i. What is there said to be beyond the proper limits' takes place here 'in the wild.' fifth
line is the seat
*
The humble
subject
of the divided line
is
transformed
into
a
THE
62
TEXT.
Yt KING.
THE A^UN HEXAGRAM.
III.
that
(indicates
the case which
in
it
pre-
supposes) there will be great progress and success, and the advantage will come from being correct and firm.
be
(But)
(lightly)
any movement in advance should not undertaken. There will be advantage
in appointing feudal princes. 1.
The
first
line,
undivided, shows the difficulty
It will be advantasubject has) in advancing. for him to abide correct and firm advangeous (its
;
tageous (also) to be
made a
feudal ruler.
The
second line, divided, shows (its subject) and obliged to return (even) the horses of her chariot (also) seem to be retreating. (But) not by a spoiler (is she assailed), but by one who seeks her to be his wife. The young lady maintains her firm correctness, and declines a union. After ten years she will be united, and have children. 2.
distressed
The
;
shows one following the deer without (the guidance of) the forester, and 3.
third line, divided,
only finding himself in the midst of the forest. The superior man, acquainted with the secret risks, If he went thinks it better to give up the chase. forward, he would regret
it.
dragon, and fights with the true dragon, the subject of the undivided They fight and bleed, and their blood is of the colour proper to heaven or the sky, and the colour proper to the earth. Paragraph 7
line.
supposes that the hexagram jfiTien
;
the result of
Khwan
should become changed into
which would be good.
SECT.
THE
I.
JOIN
HEXAGRAM.
6}
The fourth line, divided, shows (its subject 4. as a lady), the horses of whose chariot appear in She
retreat.
seeks, however, (the help of)
Advance
seeks her to be his wife. nate
him who be
fortu-
turn out advantageously.
The fifth line, undivided, shows the difficulties way of (its subject's) dispensing the rich
5.
,
all will
;
will
the
in
favours that might be expected from him. With firmness and correctness there will be good fortune in small things
be
will
(even) with
;
great things there
in
evil.
The topmost
6.
them
line, divided,
shows
(its
subject)
with the horses of his chariot obliged to retreat, and weeping tears of blood in streams. III.
The
character called
lun
is
pictorial,
and was intended
show us how a
plant struggles with difficulty out of the earth, This difficulty, marking the rising gradually above the surface. first stages in the growth of a plant, is used to symbolise the
to
struggles that
mark
the rise of a state out of a condition of disorder,
The same thing is denoted by the combination of the trigrams that form the figure ; as will be seen in the notes on it under Appendix II. consequent on a great revolution.
I '
have introduced within parentheses, in the translation, the words which the hexagram presupposes/ It is necessary to
in the case
King Wan and his son wrote, as they did in every with to a particular state of affairs which they reference hexagram, had in mind. This was the unspoken text which controlled and
introduce them.
and the student must try to get hold of way with comfort and success through the Yi. Wan saw the social and political world around him in But he had faith in himself great disorder, hard to be remedied. and the destinies of his House. Let there be prudence and caution, directed
this, if
all their
he would
writing
make
;
his
with unswerving adherence to the right ; let the government of the then all different states be entrusted to good and able men :
would be
The
well.
undivided, showing the strength of its subject. be capable of action, and his place in the trigram of But above him is the mobility will the more dispose him to it.
He
first line is
will
THE
64
Yf KING.
TEXT.
THE MANG HEXAGRAM.
IV.
(indicates that in the case which supposes) there will be progress and success.
Ming
it
preI
do
not (go and) seek the youthful and inexperienced, tngram of must look
Hence
peril
for
and the lowest line of that, response and co-operation,
;
arise the ideas of difficulty in
to is
which especially he divided and weak
advancing, the necessity of
and
the advantage of his being clothed with authority. the subject of the second line, divided, advance is still moie
caution,
To
difficult
He
is
weak
in himself; he is pressed
the strong line below him.
But happily
by the subject of
that subject,
though stiong, correct; and above in the fifth line, in the place of authonty, is the strong one, union with whom and the service of whom should i*.
All these circumstances suggested to the be the objects pursued. duke of /Tau the idea of a young lady, sought in marriage by a htiong wooer, when marriage was unsuitable, rejecting him, and finally, after ten years, marrying a more suitable, the only suitable,
match
for her.
The
third line
is
divided, not cential,
and the number of
its
All these appropriate to the occupancy of a strong line But the outcome things should affect the symbolism of the line. of the whole hexagram being good, the superior man sees the immeis
place
diate
danger and avoids
it.
The
subject of the fourth line, the first of the upper trigram, has recouise to the strong suitor of line i, the first of the lower trigiam ,
and with his help and go forward.
is
able to cope with the difficulties of the position,
The subject of the fifth line is in the place of authority, and should show himself a ruler, dispensing benefits on a great scale. But he is in the very centre of the trigram denoting penlousness, and line 2, which responds to 5, is weak. Hence arises the symbolism, and great things should not be attempted. The sixth line is weak ; the third responding to it
is
for
at the extremity
its
of
peril
;
the
game
is
up.
it is also weak What can remain
subject in such a case but tenor and abject weeping
;
?
SECT.
I.
THE MXNG HEXAGRAM.
65
When
he shows (the
but he comes and seeks me.
sincerity that marks) the first recourse to divination, I instruct him. If he apply a second and third time,
that
is
troublesome
troublesome.
and
;
There
and
will
I do not instruct the be advantage in being firm
correct.
The
line, divided, (has respect to) the of It will be advantageous dispelling ignorance. to use punishment (for that purpose), and to re1.
move on
first
the shackles
in that
way
(from the mind).
punishment)
(of
will
But going
give occasion
for regret. 2.
The second
line, undivided, (shows its subject) forbearance with the ignorant, in which exercising there will be good fortune ; and admitting (even)
the goodness of women, which will also be fortunate. (He maybe described also as) a son able to (sustain the burden of) his family. 3.
The
third line, divided, (seems to
say) that
woman whose emblem it when she sees a man of wealth,
one should not marry a
might
be, for that,
she will not keep her person from him, and in no wise will advantage come from her. 4. if)
The
bound
fourth line, divided, (shows its subject as in chains of ignorance. There will be
occasion for regret. 5.
The
fifth
line,
divided,
shows
a simple lad without experience.
good
its
subject as
There
will
be
fortune.
In the topmost line, undivided, we see one But no advantage smiting the ignorant (youth). 6.
THE
66
TEXT.
YI KING.
come from doing him an injury. Advantage would come from warding off injury from him.
will
IV. face,
As
-ATun shows us plants struggling from beneath the suisuggests to us the small and undeveloped appeaiance
Mang
which they then present and hence mouthful inexperience and ignorance.
it
;
is
to
came
to be the
symbol of
The
object of the hexagram such a condition should be dealt with by the parent
show how whose
and
ruler,
and
sixth, the
authority
and duty are represented by
tuo undivided
lines.
between the
All
the second
first
and
last
Thwan
must be taken as an oracular lesponse received by the party divining on the subject of enlightening the
sentences of the
enigmatical, and
being more than usually See Appendix I, being partly rhythmical.
This accounts for
youthful ignorant. for
its
its
in loc.
The
subject of the
first
line,
weak, and
bottom of
at the
tin*
Let him be punished. If ignorance. punishment avail to loosen the shackles and manacles from the mind, well, if not, and punishment be perseveied with, the effect figure,
will
is
the grossest
in
be bad.
On
the subject of the second line, strong,
and
in
place, devolves the task of enlightening the ignorant
him discharging generosity,
it
is
it
\\ith
foibearance and humility.
In proof of his
said that 'he leceives/ or learns from,
and ignorant women.
He
appears also as
'
the central
and we have
,
even weak
'
a son
taking the place
of his father.
The
is weak, and occupies an odd place belonging an undivided line nor is its place in the centre. All
third line
properly to
;
these things give the subject of it so bad a character. The fourth line is far from both the second and sixth, the first line, weak get no help from its correlate, can be done with the or good by subject of it ?
as
and can
itself.
What
The fifth line is in the place of honour, and has for its correlate the stiong line in the second place. itself, it is Being weak taken as the symbol of a simple lad, willing to be taught.
m
The topmost
line is stiong,
natural, but unwise, in
educational measures.
him
A
and
in the
highest place.
to use violence
better couise
is
in carrying
suggested to him.
It
on
is
his
SECT.
THE HSU HEXAGRAM.
I.
67
THE Hsu HEXAGRAM.
V.
Hsu
intimates that, with the sincerity which is declared in it, there will be brilliant success. With
firmness there will be good fortune and advantageous to cross the great stream. ;
The
1.
waiting
in
first
him constantly in
shows
undivided,
line,
the distant border.
It will
it
its
will
be
subject
be well for
to maintain (the purpose thus shown), will be no error.
which case there
The second
2.
undivided, shows its subject He (of the mountain stream).
line,
waiting on the sand
the small (injury of) being spoken in the end there will be good fortune. but (against),
will
3.
the
(suffer)
The third line, undivided, shows its subject in mud (close by the stream). He thereby invites
the approach of injury. 4.
The
fourth
line,
divided,
waiting (the place of) blood. out of the cavern. in
The
shows its subject But he will get
undivided, shows its subject waiting amidst the appliances of a feast. Through his firmness and correctness there will be good 5.
fifth
line,
fortune. 6.
The topmost
entered into the
line,
divided,
cavern.
shows there
its
subject are three
(But) guests coming, without being urged, (to his help).
THE
68
he receive them
If
Yi KING.
TEXT.
be good
respectfully, there will
fortune in the end. V. Hsti means waiting. Strength confronted by peril might be expected to advance boldly and at once to struggle with it but it This is the takes the wiser plan of waiting till success is sure. ;
'
'
lesson of the hexagram. That sincerity is declared in it is proved from the fifth line in the position of honour and authority, central, itself
undivided and in an odd place.
firm correctness '
is
Going through a great stream/ an expression frequent
may mean undertaking hazardous difficulties,
great is it
In such a case, nothing but
necessary to great success. or
enterprises,
in the Y!,
encountering
without any special reference ; but more natural ' ' by the great stream the Yellow river, which the
to understand
lords of
-au must
dynasty of Yin and
cross in a revolutionary
The passage
its tyrant.
movement of
it
against the by king Wti, the
in B.C. 1122, was certainly one of the greatest deeds in ' It was preceded also by long waiting/ till the history of China. the time of assured success came.
son of Wjin
'
The
under line i means the frontier territory of the There seems no necessity for such a symbolism. The sand
and but
'
'
state. '
'
border
the is
it
mud
'
are appropriate with reference to the watery defile ; the border.' The subject of the line appears '
different with
woik in his work and he at
;
distant fields, not thinking of anything but his daily is advised to abide in that state and mind.
'The sand' of paiagraph defile,
but
its
subject
is
2
still
suggests a nearer approach to the self-restrained
and
\vaiting.
not see what suggests the idea of his suffering from
'
do
I
the strife of
1
tongues.
In paragraph 3 the subject is on the brink of the stream. advance to that position has provoked resistance, which may
His result
in his injury.
Line 4 has passed from the inner to the upper trigram, and entered on the scene of danger and strife; into the place of blood.' '
'
'
weak and in the correct place for him ; he therefore and escapes fiom the cavern, where he was engaged with his enemy. Line 5 is strong and central, and in its correct place, being that Its subject is
retreats
of honour. it,
All
good
qualities therefore
belong to the subject of
who has
triumphed, and \\ith firmness will triumph still more. Line 6 is weak, and has enteied deeply into the defile and
caverns.
What
will
become of
its
subject
?
His correlate
is
its
the
SECT.
THE SUNG HEXAGRAM.
I.
69
THE SUNG HEXAGRAM.
VI.
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, while, if he must prosecute the contention to the (bitter) end, there will
be
great
man
;
it
be advantageous to see the not be advantageous to cross the
will
It
evil.
will
great stream.
The
line, divided, shows its subject not the matter about which (the contention perpetuating He will suffer the small (injury) of being spoken is). 1.
first
against, but the 2.
end
The second
will
line,
be fortunate.
undivided, shows
its
subject
and keep unequal concealed (where) the inhabitants of his city are (only) three hundred families, he will fall into no to the contention.
If
he
retire
mistake. 3.
The
keeping
third
line,
shows
divided,
its
subject
in the old place assigned for his support,
and firmly correct. Perilous as the position is, there will be good fortune in the end. Should he perstrong line 3 below, which comes with
its
two companions
to his
help. If they are respectfully received, that help will prove effectual. P. Regis tries to find out a reference in these ' three guests to '
distinguished themselves by taking part with Aau Yin or Shang; see vol. i, pp. 279-282. I dare not be so confident of any historical reference. three princes
who
in its struggle with
THE
70 chance engage
Y! KING.
TEXT.
the king's business, he will not
in
(claim the merit of) achievement. 4.
The
undivided, shows its subject the contention. He returns to (the
fourth
line,
unequal to study of Heaven's) ordinances, changes (his wish to contend), and rests in being firm and correct. There will be good fortune. 5.
The
undivided, shows its and with great good fortune.
fifth
contending
;
line,
The topmost subject may have
subject
undivided, shows how its the leathern belt conferred on
6.
line,
him (by the sovereign), and from him in a morning.
thrice
it
shall
be taken
We
VI. have strength in the upper tngram, as if to legulate and control the lower, and peril in that lower as if looking out for an opportunity to assail the upper ; or, as it may be represented, we
have one's without. stnfe.
self in
All this
a stale of peril matched against strength fiom is supposed to give the idea of contention or
But the undivided
line in the centre
of
Kh^n
is
emblematic
of sincerity, and gives a charactei to the whole figure. An individual, so repiesented, will be very wary, and have good fortune; but strife is bad, and if persevered in even by such a one, the effect will
be
evil.
The
fifth line,
undivided, in an
odd
place,
and
central,
*
serves as a representative of the great man/ whose agency is sure to be good ; but the topmost line being also strong, and with its
two companions, riding as it were, on the tngiam of peril, its action See the treatise on likely to be too rash for a great enterprise.
is
Thwan, in loc. The subject of line He may suffer a little
the
and the Line
effect will
at the
bottom of the it
figure.
drop;
be good.
one who is strong, and has the rule of the he has the mind for stnfe, and might be expected But his strength is \\eakened by being in an even
engage in it. and he is no match
place,
retreats.
weak and
in the nascent strife, but will let
2 represents
lower trigram; to
i is
A
town or
for his correlate in line 5,
city with
and therefoie
only three hundred families
is
said
SECT.
THE SZE HEXAGRAM.
I.
THE SZE HEXAGRAM.
VII.
Sze
indicates how, in the case which
with firmness and correctness, and That the subject of
to be very small.
insignificant a place
Line 3
is
he
is
weak and
equal to strive, but it,
He
in
eats his old virtue
appanage assigned
to
supposes, leader of) age
(a
the line should retne to so
an odd place.
Its subject theiefore is
in the
'
background
'
meaning
;
him
not
Even if foiced into and be safe. He
withdraws from the arena.
keep himself
will
it
further proof of his humility.
keeps in the old place assigned for *
7!
;
his
that
support'
he
lives in
is,
literally,
and on the
for his services.
Line 4 is strong, and not in the centre so that we ai e to conceive of its subject as having a mind to stuve. But immediately ,
above
it is
symbol of the mler, and with him it is hopeimmediately below is 3, weak, and out of its proper
line 5, the
less to strive
;
Its pioper correlate place, incapable of maintaining a contention. the lowest line, weak, and out of its proper place, fiom whom
is
Hence
help can come.
little
which leads
to
good
its
subject takes the course indicated,
fortune.
Line 5 has every circumstance in favour of its subject is strong and able to contend successfully; but
Line 6 to be
and
no end of
striving
Persistence in
?
it is
is
there
sure to end in defeat
The contender
here might receive a icward from the but if he received it thrice in a morning, king for his success thnce it would be taken from him again. As to the naiuie of the disgrace.
,
icward here given, see on the Li K\, X,
n, 32.
P. Regis explains seveial of the expressions in the Text, both in and the Hsiang, from the history of king and his the son king Wu. Possibly his own circumstances may have suggested to
Thwan
Wan
some of
Wan
the
Thwan
;
and
his course in avoiding a direct colli-
sion with the tyrant Shau, and Wu's subsequent exploits may have been in the mind of the duke of A'iau. Some of the sentiments,
however, cannot be histoiically explained. tests against all contention and stnfe.
They
aie general pro-
THE
72
and experience, there
Yt KING.
TEXT.
be good fortune and no
will
error.
The
shows the host going movement). these be not good, there will be evil. 1.
first line,
divided,
forth according to the rules (for such a If
The
second line, undivided, shows (the leader) There will be good forin the midst of the host. error. The and no tune king has thrice conveyed 2.
him the orders
to
3.
The
(of his favour).
third line, divided,
may, possibly, be evil.
have many
shows how the host There
inefficient leaders.
will
4.
The
There
retreat. 5.
fourth
The fifth
which
it
will
line,
is
no
line,
divided,
shows the host
in
error.
divided,
shows birds
be advantageous
in the fields,
to seize (and destroy). If the oldest
In that case there will be no error.
son leads the host, and younger
men
The topmost
occupy and correct
(idly
assigned to them), however firm he may be, there will be evil. offices
shows the great ruler delivering his charges, (appointing some) to be rulers of states, and others to undertake the headship of clans but small men should not be employed 6.
line,
divided,
;
(in
such positions).
VII. The conduct of military expeditions in a feudal kingdom, and we may say, generally, is denoted by the hexagram Sze. Referring to Appendixes I and II for an explanation of the way in which the combination of lines in it is made out to suggest the idea of an army, and that idea being assumed, it is easy to see how the
undivided line in the second place should be interpreted of the general, who is responded to by the divided line in the fifth and royal place.
Thus
entire trust is reposed in him.
He
is
strong
SECT.
THE
I.
VIII.
HEXAGRAM.
P!
THE
73
HEXAGRAM.
PI
Pi indicates that (under the conditions which it But let (the prinsupposes) there is good fortune. cipal party intended in it) re-examine himself, (as if) and
correct,
and
be successful.
his enterprises will
He
is
denomi-
ang zan, 'an old, experienced man/ The rules/ it is said, 'aie twofold; first,
nated '
righteous end
;
and second,
that the war be for a manner of conducting it, But how this and the warning
the
that
especially at the outset, be right/ in the conclusion should both follow in the first place, has not
been
fiom the divided
line
being
sufficiently explained.
How
line 2 comes to be the symbol of the general in command army has been shown above on the Thwan. The orders of the king thrice conveyed to him are to be understood of his appointment to the command, and not of any rewaids confened on him as a tnbute to his merit. Nor is stress to be laid on the thrice.' It does not mean that the appointment came to him three times ; but that it was to him exclusively, and with the entire con-
of the
*
'
fidence of the king/
The symbolism 'Milites
it:
of line 3
videntur
is
very perplexing.
P. Regis translates in curribus.
deponere sarcmas
Male/ Canon McClatchie has
* :
Third-six represents soldiers as
it
were lying dead in their baggage carts, and is unlucky/ To the same effect was my own translation of the paragraph, nearly thirty years But the third line, divided, cannot be forced to have such an ago.
The meaning I have now given is more legitimate, indication. taken character by character, and more in harmony with the scope of the hexagram. The subject of line 2 is the one proper leader of the But
and weak, and occupies the place of a as if its strong line, subject had perversely jumped over two, and perched himself above it to take the command. This interpretation also suits better in the 5th paragraph. host.
Line 4
line 3 is divided
is
weak and not
central
;
and therefore
'
'
to retreat
is
THE
74
whether
TEXT.
Y! KING.
be great, uninterIf it be so, there will be no mitting, and firm. Those who have not rest will then come to error. divination,
by
him
;
his virtue
and with those who are
(too) late in
coming
it
\\illbeill.
The
shows its subject seeking by his sincerity to win the attachment of his There will be no error. Let (the breast) object. be full of sincerity as an earthenware vessel is of its contents, and it will in the end bring other 1.
first line,
divided,
advantages. 2. In the second line, divided, we see the movement towards union and attachment proceeding With firm correctness from the inward (mind).
there will be good fortune. 3.
In the third
seeking
for
line,
divided,
we
see
its
subject
union with such as ought not to be
associated with. 4.
In the fourth
line,
divided,
we
see
its
subject
natural for its subject. But its place is even, and proper for a divided line; and the retieat will be right in the cncumstances.
In line 5 we seem to have an intimation of the important truth
war waged by the down and lebelhon put lawlessnesses right.
that only defensive war, or
ughtful authority to 'The birds in the
The fifth line attacking for plunder. or the is weak, who authoiity, king, humble, and in the centre, and cedes the use of all his power to the general symbolised by line 2. The subject of 2 is the oldest fields'
symbolise parties
symbolises
the
chief
*
Those of three and four aie supposed to be 'the younger brother and son/ that is, the younger men, uho would cause evil if admitted to share the command. The lesson on the topmoM; line is tiue and impoitant, but the critics seem unable to deduce it from the nature of the line, as son/
divided and in the sixth place.
SECT.
THE
I.
HEXAGRAM.
Pi
75
seeking for union with the one beyond himself. firm correctness there will be good fortune.
The
With
undivided, affords the most illustrious instance of seeking union and attachment. 5.
fifth line,
(We seem to see in it) the of the game (only) in three
king urging his pursuit
directions, and allowing the escape of all the animals before him, while the people of his towns do not warn one another (to
prevent
There
it).
will
be good fortune.
In the topmost line, divided, we see one seekunion and attachment without having taken the ing first step (to such an end). There will be evil. 6.
VIII.
The
idea of union between the different
and how The whole
classes of a state,
can be secured,
members and
the subject of the Pi. fifth the line hexagram occupying place, or that of in to whom luler the subjects the the authority, hexagiam, represents of all the other lines offer a ready submission. According to the it
is
general rules for the symbolism of the lines, the second line is the correlate of the fifth but all the other lines are here made subject ;
to that
fifth
,
'
also a law of the Yf, according to the Daily has the suspicious look of being made for the haimony of union, therefore, is to be secured by
which
Lectuie/
To me
occasion.
The
is
it
the sovereign authoi ity of one his virtue be
what
\vill
beseem
;
but he
is
his place,
warned to see to it that and subjects aie warned
not to delay to submit to him.
Where does the smcei ity predicated of the subject of line i come from? The earthen waie vessel' is supposed to indicate its '
'
'
unadorned chai actor; but theie is nothing in the position and nature of the line, beyond the geneial idea in the figure, to plain,
suggest the attribute.
Line 2 is the proper correlate of 5. Its position in the centie of the inner or lower tngram agrees wuh the movement of its subject as pioceeding from the inward mind Line 3 is weak, not above and below
lines
in the centre, it
nor in
aie both weak.
posed to account for what is said on it. The one beyond himself m line 4
its
conect place.
The
All these things aie sup-
*
is
the ruler or king,
uho
is
THE
76
THE HSIAO KH
IX,
TEXT.
Yt KING.
HEXAGRAM.
Khh
Hsi&o
indicates that (under its conditions) there will be progress and success. (We see) dense from but no rain our borders in the clouds, coming
west.
The
1.
undivided, shows
first line,
its
subject re-
turning and pursuing his own course. What mistake should he fall into ? There will be good fortune.
The second
undivided, shows its subject, by the attraction (of the former line), returning (to the proper course). There will be good fortune. 2.
line,
The the subject of 5, and with whom union ought to be sought. divided line, moreover, is in a place proper to it. If its subject be firm and correct, there will be good fortune. The
subject of line 5 is the king, who must be the centre of The ancient kings had their great hunting expeditions in the diffeient seasons; and that of each season had its peculiar
union.
But what is stated here was common to all. When the beating was completed, and the shooting was ready to commence, one side of the enclosure into which the game had been driven was left open and unguarded a proof of the royal benevolence, which did not want to make an end of all the game. So well known and lules.
;
understood
is this
benevolence of the model king of the hexagram,
that all his people try to give it effect. Thus the union contemplated is shown to be characterised by mutual confidence and appreciation
and benevolence. weak line being in the 6th
in viitue
A
place, which is appropriate to it, its subject is supposed to be trying to promote union among and with the subjects of the lines below. It is too late. The time is past.
Hence
it
taken the
on
is
symbolised as
fiist
to the end.
step,
'
without a head/ that is, as not having its action should begin, and go
from which
SECT.
THE HSIAO
I.
The
3.
KH(}
HEXAGRAM.
77
third line, undivided, suggests the
idea
of a carriage, the strap beneath which has been removed, or of a husband and wife looking on each
other with averted eyes.
The
4.
fourth
shows
divided,
line,
The danger
possessed of sincerity.
thereby averted, and his (ground
There
dismissed.
The
fifth
its
subject of bloodshed is
for)
apprehension
be no mistake.
will
shows
undivided,
its
subject to others unite and of possessed sincerity, drawing his he with him. Rich in resources, employs neighbours (in the same cause with himself). 5.
line,
line, undivided, shows how the and the (onward progress) is stayed
The topmost
6.
rain has fallen,
;
must we value the
(so)
accumulation of the
full
virtue (represented by the upper trigram). But a wife (exercising restraint), however firm and correct
she
may be, is in a position of moon approaching to the full. prosecute his measures
be
will
IX.
(in
peril,
(and
like)
If the superior
the
man
such circumstances), there
evil.
The name Hsiao Khh is interpreted as meaning 'small The idea of 'restraint' having once been determined that to be conveyed by the figuie, it is easily made out that
restiamt.'
on
as
the lestiamt
must be small, for its lepiesentative is the divided line and the check given by that to all the undivided
in the fourth place lines
that
;
cannot be great. all
the viitue of that
first line,
Even
if
we suppose,
upper trigram
the attribute ascribed to
Sun
Sun is
is
as
many
critics do,
concentrated in
it&
that of docile flexibility,
which cannot long be successful against the strength emblemed by r the lower trigram ^ien. The restraint therefore is small, and in the end theie will be 'progiess and success/ The second sentence of the contains indications of the
A
Thwan
and personality of the writer which it seems possible ascertain. The fief of ATau was the western portion of the
place, time, to
THE
78
X.
THE
Yi KING.
TEXT.
Li HEXAGRAM.
(LI suggests the idea of) one treading on the tail of a tiger, which does not bite him. There will be
progress and success. kingdom of Yin or Shang, the China of the twelfth century B.C., the Ram coming and moistening the ground is the era of king Wan. cause of the beauty and luxuriance of the vegetable world, and the emblem of the blessings flowing from good training and good government. Hee therefoie in the west, the hereditary ternloiy of the house of -ATau, are blessings which might ennch the whole
kingdom; but they are somehow restiamed. not empty their stores.
The dense
clouds do
P. Regis says: 'To declare openly that no lam fell from the heavens long covered with dense clouds ovei the great tract of country, which stretched from the western bolder to the court and
on to the eastern sea, was nothing else but leaving it to all thoughtful minds to diaw the conclusion that the family of Wan was as worthy of the supreme seat as that of Shau, the tyrant, however The intimation is not ancient, was unworthy of it (vol. i, p. 356).' put in the Text, however, so cleaily as by P. Regis.
Line place.
i is
undivided, the
of AT/; i en, occupying its pioper notwithstanding the check of line 4,
fiist line
It* subject, therefore,
resumes his movement, and will act according to his strong nature, and go forward. Line 2 is also strong, and though an even place is not appropi iate it, that place being central, its subject will make common cause with the subject of line i ; and there will be good fortune. Line 3, though strong, and in a proper place, yet not being
to
supposed to be less able to resist the restraint and hence it has the ill omens that are given. The subject of line 4, one weak line against all the strong lines of the hexagram, might well expect wounds, and feel apprehension
in the centre, is
of line 4
;
in trying to restrain the others; but is
the
first
line also
it
is
in its
of Sun, whose attiibute
is
proper place; it docile flexibility.
SECT.
THE
I.
The
T.
first
line,
HEXAGRAM.
Ll
shows its subject he go forward,
undivided,
accustomed path. be no error.
treading his there will
The second
2.
line,
79
If
undivided, shows
its
subject is level a the that and path treading easy quiet and solitary man, to whom, if he be firm and correct, ;
there will be
The
good
fortune.
shows a one-eyed man (who thinks he) can see a lame man (who thinks one who treads on the tail of he) can walk well a tiger and is bitten. (All this indicates) ill fortune. We have a (mere) bravo acting the part of a great 3.
third line, divided, ;
;
ruler.
The
shows its subject becomes full of tiger. apprehensive caution, and in the end there will be good fortune. 5. The fifth line, undivided, shows the resolute tread of its subject. Though he be firm and correct, there will be peril. 4.
fourth line, undivided,
treading on the
6.
The
tail
sixth line, undivided, tells us to look at
(the
whole course) that
The
strong lines aie
is
He
of a
moved
is
to
trodden, and examine the
sympathy and
help,
and 'there
no mistake.' Line 5 occupies the central place of Sun, and converts, by the
its subject, 4 and 6 into its neighbours, who suffer themselves to be used by it, and effect their common object. The In line 6, the idea of the hexagram has run its course.
sincerity of
harmony of nature is lestored. The ram fal's, and the onward march of the strong lines should now stop. But weakness that has achieved such a result, if it plume itself on it, will be in a and like the full moon, which must henceforth position of peril wane. Let the superior man, when he has attained his end, remain ;
in quiet.
THE
8O
Vf KING.
TEXT.
If it be complete and presage which that gives. without failure, there will be great good fortune.
The
character giving its name to the hexagram plays an important part also in the symbolism ; and this may be the reason why it does not, as the name, occupy the first place in the Thwan.
X.
at the figure, we see it is made up of the trigrams Tui, Tui is representing a marsh, and -Oien, representing the sky. Below .Oien, the gieat a yin trigram, and its top line is divided. symbol of strength, it may readily suggest the idea of treading on a tiger's tail, -which was an old way of expressing what was
Looking
hazardous (Shu V, xxv, 2). But what suggests the statement that 'the tiger does not bite the treader?' The attribute of Tui is
pleased satisfaction.
Of course such an
attribute could not
be
The coming predicated of one who was in the fangs of a tiger. scatheless out of such danger further suggests the idea of pi ogress '
the course which king Wan had in his mind. And according to Appendix VI, that course was ' propriety,' the observance of all the rules of courtesy. On these, as so many
and success'
in
stepping-stones, one
may
tread safely
amid scenes of disorder and
peiil.
Line of
i is
an undivided
activity, firmness,
line in an odd place giving us the ideas and correctness. One so characterised will ;
act rightly.
Line
2
occupies the middle place of the trigram, which
is
sup-
posed to symbolise a path cut straight and level along the hill-side, or over difficult giound. Line 5 is not a proper correlate, and hence the idea of the subject of 2 being a quiet and solitary man/ Line 3 is neither central nor in an even place, which would *
be proper to it. But with the strength of will which the occupant of an odd place should possess, he goes forward with the evil results so variously emblemed. The editors of the imperial edition, in illustration of the closing sentence, refer to
Line 4
is
in contiguity with 5,
Analects VII,
whose subject
is
x.
in the place of
but he occupies the place proper to a weak or divided and hence he bethinks himself, and goes softly. Beneath the symbolism under line 5, lies the principle that the most excellent thing in 'propriety' is humility. And the subject of the line, which is strong and central, will not be lacking in this, but bear in mind that the higher he is exalted, the greater may be authority
line,
his
fall.
;
SECT.
THE THAI HEXAGRAM.
I.
XI.
81
THE THAI HEXAGRAM.
In Thfii (we see) the little gone and the great come. (It indicates that) there will be good fortune, with progress and success. 1.
The
first line,
undivided, suggests the idea of
grass pulled up, and bringing with it other stalks with whose roots it is connected. Advance (on the of its subject) will be fortunate. part
undivided, shows one who can bear with the uncultivated, will cross the Ho without 2.
The second
line,
a boat, does not forget the distant, and has no (selfish) Thus does he prove himself acting in friendships.
accordance with the course of the due Mean.
The
third line, undivided, shows that, while no state of peace that is not liable to be disturbed, and no departure (of evil men) so that they shall not return, yet when one is firm and correct, as he realises the distresses that may arise, he will commit no error. There is no occasion for 3.
there
is
sadness at the certainty (of such recurring changes) and in this mood the happiness (of the present) may ;
be (long) enjoyed. 4.
The
fluttering
fourth
(down);
divided, shows not relying on his
line,
its
subject
own
rich
What is said on line 6 is good, but is only a truism. The whole course has been shown ; if every step has been right and appropriate, the issue will be very good.
THE
82
Yf KING.
TEXT.
resources, but calling in his neighbours. (They all come) not as having received warning, but in the sincerity (of their hearts). 5.
The
fifth
divided, reminds us of (king) the) marriage of his younger
line,
about sister. By such a course there there will be great good fortune. Tt-yl's
6.
(rule
The
sixth line, divided,
returned into the moat.
is
happiness and
shows us the
It is
city wall
not the time to use
the army.
(The subject of the line) may, indeed, announce his orders to the people of his own city
;
but however correct and firm he
have cause
will
for regret.
The language
XI.
may
be, he
of the
Thwan
has reference to the form of
Thdi, with the three strong lines of Khien below, and the three weak lines of Khwan above. The former are 'the great/ active and vigorous the latter are the small/ inactive and submissive. But where have the former come from, and whither aie the latter '
;
'
'
'
'
gone ?
In
many editions
here, there appears that of
of the
Yi beneath
Kwei Mei,
the
hexagiam of Thai
the 54th in order
(~ ~j
,
which becomes Thai, if the third and fourth lines exchange places. But in the notes on the Thwan, in the first Appendix, on hexa-
gram
6, I
intimated
'
have spoken of the doctrine of changing figures/ and my disbelief of it. The different hexagrams arose
necessarily by the continued manipulation of the undivided and divided lines, and placing them each over itself and over the other.
When
king
Wan
wrote these
Thwan,
grams, as they were ready to his hand,
another by any process of divination. are merely equivalent to or in the upper.
'
below
'
and
A course in
'
he was taking the 64 hexaand not forming one from
The 'gone' and 'come' above/ in the lower trigram
which the motive forces are represented by the three the and strong, opposing by the three weak lines, must be proand successful. Thai is called the hexagram of the gressive first month of the year, the first month of the natural spring, when for six months, through the fostering sun and genial skies, the processes of growth will be going on.
SECT.
THE PHt HEXAGRAM.
I.
THE
XII.
In Phi there
between the dication
is
83
Pnf HEXAGRAM.
the want of good understanding
(different classes of)
men, and
its
in-
unfavourable to the firm and correct
is
The symbolism
of paragraph
i
is
suggested by the three strong
Kh\en all together, and all possessed by the same instinct advance. The movement of the first will be supported by that
lines of
to
of the others, and be fortunate.
The second posed the
and
to
first it
is
line is strong,
but in an even place.
temper the strength of of his chai acteristics.
This
is
sup-
subject ; which is expressed by But the even place is the central; its
responded to by a proper correlate in the fifth line above. all the symbolism of the paiagraph and the auspice of
Hence come
good fortune implied
in
it.
Beneath the symbolism
in paragraph 3 there lies the persuasion of the constant change that is taking place in nature and in human As night succeeds to day, and winter to summer, bo affairs.
calamity
may be
expected to follow prosperity, and decay the The third is the last of the lines of A^ien,
flourishing of a state.
Thi
has been by whose strength and activity the happy state of but by be for Another of looked things may aspect produced. firmness and correctness the good estate of the present may be ;
long continued.
According to the treatise on the Thwan, the subjects of the and other upper lines are not the small returning' as *
fourth
lines below, as is generally supposed ; but as the correlates of those lines, of one heart and mind with them to
opponents of the strong
maintain the state of Thai, and giving them, humbly but readily, the help in their power. Tl-yi, the last sovereign but one of the Yin dynasty, reigned from B.C. 1191 to 1155; but what was the history of him and his all
sister
we do not know. P. Regis assumes that marriage to the loid of A!au, known in subse-
here referred to
he gave his
sister in
THE
84
course of the superior man. gone and the little come.
The
TEXT.
Y! KING.
We see
in
the great
it
divided, suggests the idea of grass pulled up, and bringing with it other stalks with whose roots it is connected. With firm cor1.
first
line,
rectness (on the part of its subject), there will be good fortune and progress. 2.
The second
To
and obedient.
shows
divided,
line,
its
subject
man
the small
(comportIf the fortune. himself there will be ing so) good great man (comport himself) as the distress and obpatient
struction require, 3.
The
third
he
will
line,
have success.
divided,
ashamed of the purpose folded 4.
The
acting in
shows
its
fourth line, undivided, shows
its
subject
accordance with the ordination (of Heaven),
and committing no error. His companions and share in his happiness. 5.
subject
(in his breast).
In the
fifth
line,
undivided,
we
will
see him
come
who
quent time as king Wan, and that she was the famous Thai-sze contrary to all the evidence I have been able to find on the subject. ;
According to A%ng-jze, Ti-yi was the first to enact a law that daughters of the royal house, in marrying princes of the states, should be in subjection to them, as if they were not superior to
them in rank. Here line 5, while occupying the place of dignity and authority in the hexagram, is yet a weak line in the place of a strong one and its subject, accordingly, humbly condescends to his strong and proper correlate in line 2. The course denoted by Thii has been run; and will be followed by one of a different and unhappy character. The earth dug from the moat had been built up to form a protecting wall ; but it ;
is
now
again fallen into the ditch.
War
will
only aggravate the
and however the ruler may address good proclamations to himself and the people of his capital, the coming evil cannot be
evil;
altogether averted.
SECT.
THE PHI HEXAGRAM.
I.
85
brings the distress and obstruction to a close,
man and
great
may
perish
become
things
'We
him say), shall the state of may perish (so firm, as if) bound to a clump of bushy fortunate.
(But
We
!
the
let
'
!
trees.
mulberry
The
shows the overthrow (and removal of) the condition of distress and obstruction. Before this there was that condition. 6.
sixth line, undivided,
Hereafter there
be joy.
The form of Pht, it will be seen, is exactly the opposite of Much of what has been said on the interpretation
XII. that of
will
Thai.
of that will apply to this, or at least assist the student in making Phi is the hexagram of the out the meaning of its symbolism. seventh month. Genial influences have done their work, the processes of growth are at an end. Henceforth increasing decay must
be looked
for.
Naturally we should expect the advance of the subject of the first of the three weak lines to lead to evil ; but if he set himself to be
and correct, he will bring about a different issue. Patience and obedience are proper for the small
firm
circumstances.
the great
If
man
in difficulty yet
man
in all
cherish these
incorrect.
Its
soon have a happy issue out of the distress. is weak. Its place is odd, and therefore for it vent his evil puipose, but has not would subject
strength to
do
so.
he
attributes,
The
will
third line
He
is
left
therefore to the
shame which he
Does the ming of the without a word of warning. ought fourth line mean the ordination of Heaven/ as Kb Hsi thinks ; or to feel
'
the ordeis of the ruler, as -O&ng-jze says?
Whichever
interpre-
tation be taken (and some critics unite the two), the action of the subject of the line, whose strength is tempered by the even position, will
The
be good and correct, and issue in success and happiness.
strong line in the
fifth, (its
correct), place, brings the distress
and obstruction to a close. Yet its subject the ruler in the hexagiam is warned to continue to be cautious in two lines of rhyme :
1
And
let
him
say,
" I die
!
I die
"
!
So There
is
to a bushy clump his fortune he shall tie/ an end of the condition of distress. It was necessary that its opposite; and the strong line represents the consequent joy.
condition should give place to in the
topmost place
fitly
THE
86
Y! KING.
THE THUNG ZAN HEXAGRAM.
XIII.
ThungZan(or* Union we
find
in the
it)
TEXT.
(remote
indicating progress and
of
men
')
districts
success.
appears here (as of the) country,
It will
be advanwill be ad-
It tageous to cross the great stream. firm of the the to maintain correctness vantageous
superior man.
The
undivided, (shows the representative of) the union of men just issuing from his 1.
first
There
gate.
line,
will
be no
error.
2. The second line, divided, (shows the representative of) the union of men in relation with his kindred. There will be occasion for regret.
The
third line, undivided, (shows its subject) with his arms hidden in the thick grass, and at the 3.
top of a high mound. (But) makes no demonstration. 4.
The
make
he
fourth line, undivided, (shows its subject) but he does not proceed city wall
mounted on the to
for three years
;
the attack (he contemplates).
There
will
be good fortune. 5.
In the
of) the
fifth line,
union of
men
undivided, (the representative first wails and cries out, and
then laughs. His great host conquers, and he (and the subject of the second line) meet together. 6.
The topmost
line,
undivided, (shows the repre-
SECT.
THE THUNG
I.
AN HEXAGRAM.
87
sentative of) the union of men in the suburbs. will
There
be no occasion for repentance,
Thung Zin
XIII.
describes a condition of nature and of the
Phi. There \\as distress and obstruction But the union must be based entirely on public
state opposite to that of
here
union.
is
;
considerations, without taint of selfishness.
The strong line in the fifth, its correct, place, occupies the most important position, and has for its correlate the weak second line, also in
its
correct place.
The one divided line is naturally sought The upper trigram is that of heaven,
by all the strong lines. which is above the lower is
after
fire, whose tendency is to mount harmony with the idea of union. from all selfish motives, and this is
that of
;
All these things are in
upwards.
But the union must be indicated by
its
free
being in the remote
districts
of the country, where
people are unsophisticated, and free from the depraving effects A union from such motives will cope incident to large societies. with the greatest
the
difficulties
;
and yet a word of caution
is
added.
emblems the first attempts at union. It is strong, but There lowest place and it has no proper correlate above.
Line
i
;
in is,
however, no intermixture of selfishness in it. Lines 2 and 5 are proper correlates, which fact suggests in this hexagram the idea of their union being limited and partial, and
such as
is
relate in 6.
but 2
is
ground for blame. in an odd place ; but it has not a proper corand strong, This makes its subject more anxious to unite with 2
may
Line 3
afford
;
devoted to
its
proper correlate in
and takes the measures described.
afraid,
of whose strength 3 is His abstaining so long,
5,
however, from any active attempt, will save him from misfortune. Line 4 is strong, but in an even place, which weakens its subject. He also would fain make an attempt on 2 ; but he is afraid, and
does not carry his purpose into effect. Line 5 is strong, in an odd, and the central place ; and would fain unite with 2, which indeed is the proper correlate of its subject.
But 3 and 4 are powerful foes that oppose the union. Their opposition makes him weep; but he collects his forces, defeats them, and effects his purpose.
The union versal
;
but
reaches to
still
there
is
all
within the suburbs, and
no cause
for repentance.
is
not yet uni-
THE
Y! KING.
THE TA YO HEXAGRAM.
XIV.
Tfi Yti indicates that,
which
it
TEXT.
(under the circumstances
implies), there will
be great progress and
success. first line, undivided, there is no apwhat is injurious, and there is no error. Let there be a realisation of the difficulty (and danger of the position), and there will be no error 1.
In the
proach to
(to the end). 2.
In the second
waggon is
with
made, there 3.
The
undivided, we have a large In whatever direction advance
line,
load.
its
be no
will
error.
shows us a feudal the Son of Heaven.
third line, undivided,
prince presenting his offerings to small man would be unequal (to such a duty).
A
The
fourth line, undivided, shows its subject keeping his great resources under restraint. There 4.
will 5.
be no
The
error. fifth
line,
divided,
shows the sincerity of that of
its
subject reciprocated by (represented in the hexagram).
proper majesty, and there
will
all
the others
Let him display a be good fortune.
6. The topmost line, undivided, shows its subject with help accorded to him from Heaven. There
will
be good fortune, advantage
in
every respect.
XIV. TS Yu means Great Havings denoting in a kingdom a state of prosperity and abundance, and in a family or individual, '
'
;
SECT.
THE KHIEX HEXAGRAM.
I.
89
THE AJHEN HEXAGRAM.
XV.
The suindicates progress and success. will have it as humble implies), perior man, (being a (good) issue (to his undertakings).
The first line, divided, shows us the superior man who adds humility to humility. (Even) the great i.
The danger threatening
a state of opulence.
from the pride which
it is
likely to
engender.
such a condition arises
But everything here
against that issue. Apart from the symbolism of the trigrams, we have the place of honour occupied by a weak line, so that its is
subject will be humble and all the other lines, strong as they are, will act in obedient sympathy. There will be great progress and success. ;
Line
i,
at the lowest part
is
though strong,
of the figure, and
No
has no correlate above.
external influences have as yet acted Let him do as directed, and no hurtful
injuriously on its subject. influence will ever affect him.
The
strong line 2 has
the figure, and will use Hence the symbolism.
its
its
proper correlate in
line 5, the ruler of
strength in subordination to his humility.
Line 3 is strong, and in the right (an odd) place. The topmost line of the lower trigram is the proper place for a feudal lord. The subject of this will humbly serve the condescending ruler in A small man, having the place without the virtue, would line 5. give himself
airs.
Line 4 is strong, but the strength is tempered by the position, which is that of a weak line. Hence he will do no injury to the mild ruler, to whom he is so near. Line 5 symbolises the ruler. Mild sincerity is good in him, and affects his ministers and others. But a ruler must not be without an awe-inspiring majesty. Even the topmost line takes its character from 5. The strength
of
its
subject
is still
tempered, and Heaven gives
its
approval.
THE
9O
may be
stream
that
crossed with
this,
and there
will
be
fortune.
good 2.
TEXT.
Y! KING.
The second line, divided, shows has made itself recognised. With
us humility firm correct-
ness there will be good fortune.
The third line, undivided, shows the superior of (acknowledged) merit. He will maintain his success to the end, and have good fortune. 3.
man
The
4.
action
up
would be
(the
being
may his
in
every
way advantageous,
whose stirring
his humility.
fifth line,
divided, shows one who, without
He
able to employ his neighbours. advantageously use the force of arms. rich, is
movements
6.
has
more)
The
5.
fourth line, divided, shows one,
will
All
be advantageous.
The sixth line, divided, shows us humility that made itself recognised. The subject of it will
with advantage put his hosts in motion only) punish his
own towns and
;
but (he will
state.
XV. An
essay on humility rightly follows that on abundant possessions. The third line, which is a whole line amid five others divided, occupying the topmost place in the lower trigram, is held by the Khang-hsi editors and many others to be ' the lord of the hexagram/ the representative of humility, strong, but abasing itself. There is nothing here in the text to make us enter
on the symbolism of the figure. Humility permanent success. A weak line, at the lowest place of the figure, is the farther
of the superior
Line
2
is
man
Line 3
is
'
the lord of the hexagram,' to above and below turn. is
fitting
way
to
symbol
its
proper place, representing
'
crowed ; that is, has proclaimed and strong, occupies an odd (its proper)
*
Line 4
the
adding humility to humility.
weak, central, and in
a humility that has
is
weak and
whom
all
itself.
place.
It is
represented by the lines
in its proper position.
Its subject is sure to
SECT.
THE YU HEXAGRAM.
I.
91
THE Yu HEXAGRAM.
XVI.
Yli indicates that,
the state which
(in
it
implies),
feudal princes may be set up, and the hosts put in motion, with advantage. 1.
The
first line,
divided, shows
claiming his pleasure
be
and
its
subject pro-
satisfaction.
There
will
evil. 2.
The second
divided, shows one who is a thing) without waiting sees (He to pass with his firm correctness
firm as a rock. till
has come
it
line,
;
there will be good fortune. 3.
The
third line, divided,
shows one looking up
he indulges the feeling of pleaIf he would understand! doing so, there will indeed be occa-
(for favours), while
sure and satisfaction. If
he be
late in
sion for repentance. 4.
The
whom
the
fourth
line,
undivided, shows
harmony and
satisfaction
come.
be successful and prosperous, but being so near the should
still
him from
fifth
Great line,
he
use the greatest precaution.
All men love and honour humility, in itself and without the adHence his juncts which usually command obedience and respect. neighbours follow the ruler in the fifth line, though he may not be
His humility need not keep him from the even asserting by force of arms. right, The subject of the sixth line, which is weak, is outside the game, very rich or powerful.
so to speak, that has been played out. He will use force, but only within his own sphere and to assert what is right. He will not be aggressive.
THE
92
Y! KING.
TEXT.
Let him not allow suspicions to enter his mind, and thus friends will gather around him. is
the success which he obtains.
5.
The
fifth line,
complaint, but
who
shows one with a chronic on without dying.
divided, lives
6. The topmost line, divided, shows its subject with darkened mind devoted to the pleasure and satisfaction (of the time) but if he change his course ;
even when (it may be considered there will be no error.
as)
completed,
XVJ. The Ytt hexagram denoted to King Wan a condition of harmony and happy contentment throughout the kingdom, when the people rejoiced in and readily obeyed their sovereign. At such a time his appointments and any military undertakings would be hailed and suppoited. The fourth line, undivided, is the lord of the
and being close to the fifth or place of dignity, is to be looked on as the minister or chief officer of the ruler. The ruler
figure,
gives to him his confidence yield their obedience.
;
and
all
represented by the other lines
Line
i is weak, and has for its correlate the strong 4. Its subject well enjoy the happiness of the time. But he cannot contain which is evil. himself, and proclaims, or boasts of, his satisfaction;
may
Line 2, though weak, is in its correct position, the centre, moreover, of the lower trigiam. Quietly and firmly its subject is able to abide in his place, and exercise a far-seeing discrimination. All is indicative of
Line 3
is
good
fortune.
weak, and in an odd place.
Immediately below
line 4,
to the lord of the figure, and depends on him, thinking of doing nothing, but how to enjoy himself. The consequence will be as described, unless he speedily change.
its
subject keeps looking
up
The strong subject of line 4 is the agent to whom the happy condition is owing; and it is only necessaiy to caution him to maintain his confidence in himself
and success
and
his purpose,
and
his adherents
will continue.
Line 5 is in the ruler's place ; but it is weak, and he is in danger of being carried away by the lust of pleasure. Moreover, proximity to the powerful minister represented by 4 is a source of danger.
SECT.
THE
I.
SUI HEXAGRAM.
THE
XVII.
93
Sui HEXAGRAM.
Sui indicates that (under its conditions) there will be great progress and success. But it will be advantageous to be firm and correct. There will (then) be no error.
The
1.
first line,
undivided, shows us one chang-
ing the object of his pursuit but if he be firm and correct, there will be good fortune. Going beyond ;
(his
find associates,
own) gate to
he
will
achieve
merit.
The second
2.
cleaves to the
divided,
line,
little
shows us one who
boy, and lets go the
man
of age
and experience.
The
shows us one who cleaves to the man of age and experience, and lets go the little boy. Such following will get what it seeks but it will be advantageous to adhere to what is firm and correct. 3.
third
line,
divided,
;
The
shows
one followed and obtaining (adherents). Though he be firm and correct, there will be evil. If he be sincere (however) in his course, and make that evident, into what error will he fall ? 4.
fourth
line,
undivided,
us
Hence he is repiesented as suffering from a chronic complaint, but nevertheless he does not die. See Appendix II on the line. Line subject if
he
6, at the is all
will
but
very top or end of the hexagram, is weak, and its lost. Still even for him there is a chance of safety,
but change.
THE
94
The
TEXT.
Yt KING.
undivided, shows us (the ruler) There sincere in (fostering all) that is excellent. 5.
will 6.
fifth line,
be good fortune.
The topmost
line,
shows us (that sinyea, and bound fast.
divided,
and clung to, the (We see) king with it presenting his offerings on the western mountain.
cerity) firmly held
XVII. Sui symbolises the idea of following.
It is said
to
follow Yti, the symbol of harmony and satisfaction. Where there are these conditions men are sure to follow ; nor will they follow
whom
The hexagram includes and where others follow him and the auspice of great progress and success is due to this flexiBut in both cases the following must bility and applicability of it. be guided by a reference to what is proper and correct. See the notes on the Th wan and the Great Symbolism. Line i is strong, and lord of the lower trigram. The weak lines ought to follow it but here it is below them, in the lowest place of the figure. This gives rise to the representation of one changing those in
they have no complacency.
the cases where one follows others,
;
;
Still through the native vigour indicated by the line being strong, and in its correct place, its subject will be fortunate.
his pursuit.
Going beyond his gate to find associates and superiority to selfish considerations.
indicates his public spirit,
Line 2 is weak. Its proper correlate is the strong 5 ; but it prefers to cleave to the line below, instead of waiting to follow 5. Hence the symbolism of the text, the bad omen of which needs not to be mentioned.
Line 3 is also weak, but it follows the strong line above it and leaves line i, reversing the couise of 2 ; with a different issue. It is weak, however, and 4 is not its proper correlate ; hence the conclusion of the paragraph
is
equivalent to a caution.
strong, and in the place of a great minister next the ruler in 5. But his having adherents may be injurious to the supreme and sole authority of that ruler, and only a sincere loyalty will save
Line 4
him from Line 5
is
and misfortune. strong, and in its correct
error is
place, with 2 as
its
proper
thus producing the auspicious symbolism. The issue of the hexagram is seen in line 6 ; which represents the ideal of following, directed by the most sincere adherence to correlate
;
SECT.
THE Kj HEXAGRAM.
I.
95
THE KC HEXAGRAM.
XVIII.
Kti indicates great progress and success (to him deals properly with the condition represented
who by
There
it).
will
be advantage
in (efforts like that
(He should weigh of) crossing the great stream. well, however, the events of) three days before the turning point, and those (to be done) three days after
it.
The
1.
first line,
divided,
shows
(a son) dealing with the troubles caused by his father. If he be an will father the of having the blame escape (able) son,
erred.
good
The
position is perilous, but there will be fortune in the end.
The second
undivided, shows (a son) dealing with the troubles caused by his mother. He should not (carry) his firm correctness (to the 2.
line,
utmost).
The
shows (a son) dealing with the troubles caused by his father. There may be some small occasion for repentance, but there will 3.
third line, undivided,
not be any great error. 4.
what
The
fourth
line,
divided,
shows
(a son)
viewing
This influence not only extends to men, but also to 'The western hill' is mount Kh\, at the foot spiritual beings. of which was the original settlement of the house of A!au, in B.C.
from
is right.
1325.
Wan
The
use of the
name
into the time of king
'king' here brings us
Wu
at least
down
THE
96
Yt KING.
TEXT.
indulgently the troubles caused by his father.
go forward, he
The
will find
cause to regret
If
he
it.
divided, shows (a son) dealing with the troubles caused by his father. He obtains 5.
fifth
line,
the praise of using (the
The
6.
fit
instrument for his work).
shows us one who
sixth line, undivided,
does not serve either king or feudal lord, but lofty spirit prefers (to attend to) his own affairs. XVIII. In the 6th Appendix
it is
'
said,
They who
in
a
follow another
are sure to have services (to perfoim), and hence Sui is followed In Ku.' But means the having painful or troublesome services It denotes here a state in which to do. things aie going to ruin,
Ku
if through poison or venomous worms and the figure is supposed to desciibe the arrest of the decay and the restoration to soundness and vigour, so as to justify its auspice of great progress
as
;
To realise such a result, however, great efforts will in crossing the great stream as and a careful conrequired, deration of the events that have brought on the state of decay,
and success. l>e
s
;
and
the measuies to
Appendix
The
I
'
on the
be taken to remedy
it
is
also necessary.
See
three days/
and of all the other lines, excepting perYet the line itself is of the yin nature, haps and the tngram in which it plays the pimcipal part is also yin. Line 2 is stiong, and of the yang nature, with the yin line 5 as 6,
its
subject of line i, appears as a son
In line 2, 5 appears as the mother ; but its suba son, and the upper tngram altogether is yang. again unable to account for these things. As is said in the note of
proper correlate.
ject there I
am
Regis on
mere
is
line 2
'
:
Haec
matris fihique denominatio ad has hneas
commentarius vulgans, ad explicatiosententiarum eas pro matre et filio supponere dicendum Nee ratio reddetur si quis in utroque hoc nomine mysterium est. quaerat. Cur enim aliis in figuris lineae nunc re gem, nunc vasaltranslatitia est, et, ut ait
nem
lum, jam imperil administrum, mox
praefectum
referre dicantur?
summum armorum
Accommodantur
scilicet lineae
ad
verba sententiae et verba sententiae ad sensum, quemadmodum faciendum de methodis libri Shih King docet Mencius, V, i, ode 4. 2.'
We 4
is
must
leave this difficulty.
also weak.
decay ?
But the
What can line is
Line
i is
weak, and
its
correlate
subject do to remedy the state of the first of the figure, and the decay is not its
SECT.
THE LIN HEXAGRAM.
I.
THE LIN HEXAGRAM.
XIX.
Lin
97
under the conditions supposed in it) there will be great progress and success, while it will be advantageous to be firmly correct. In the eighth month there will be evil. (indicates that
The
i.
first
advancing By
yet great.
undivided,
company
shows
its
subject subject of the
(with the
giving heed to the cautions in the Text, he will
accomplish what
The
line,
in
is
promised.
ruler in line 5
is
repiesented by a
Thus the symbolism takes the strong. the prevailing decay induced somehow must be very gentle
weak
line,
while 2
is
form of a son dealing with by his mother. But a son
in all his intercourse with his mother,
and espe-
cially so, when constrained by a sense of duty to oppose her course. I do not think there is anything more or better to be said here.
The
adopted by Regis and his friends, that king Wan, the mother Thli-sze, and the son king cannot be maintained. I have searched, but in vain, for the
historical interpretation
the father here
Wu,
slightest
ing of
Chinese sanction of
is
strong,
Ku
it would give to the instead of tioubles caused.
and
and not central, so that But this tendency
to excess in his efforts.
line's
it,
misfortunes endured,
Line 3
go
is
its is
mean-
subject might well counteracted by the
place in the trigram Sun, often denoting lowly submission.
Line 4 weakness.
is
weak, and in an even place, which intensifies that
Hence comes the caution against going forward. The weak line 5, as has been said, is the seat of the ruler ; but
the strong 2, the strong siding champion work of the hexagram is delegated. Line 6 is strong, and has no proper correlate below. Hence it suggests the idea of one outside the sphere of action, and taking no
its
proper correlate
minister, to
whom
is
the
part in public affairs, but occupied with the culture of himself.
THE
98
second will
Yi KING.
Through
line).
his
TEXT.
firm correctness there
be good fortune. The second line, undivided, shows
its subject of the first the subject advancing company (with There will be good fortune (advancing) will line). 2.
in
;
be
in
every way advantageous.
The
3.
third line, divided,
shows one well pleased
(indeed) to advance, (but whose action) will be in no way advantageous. If he become anxious about it
(however), there will be no error.
The
4.
fourth line, divided, shows one advancing
in the highest 5.
The
There
mode.
fifth
line,
wisdom, such as be good fortune.
will
be no
error.
shows the advance of There will the great ruler.
divided,
befits
The
sixth line, divided, shows the advance of and honesty generosity. There will be good fortune, and no error. 6.
'
The explained as meaning great the the misunderstood of writer, having meaning previous Ku, sub'He who such services become perfoims may joins "great."' But XIX. In Appendix VI Lin
Lin denotes to rule.
'
is
the approach of authority, to inspect, to comfort, or look at the figure, we see two strong undivided
When we
advancing on the four weak lines above them, and thence be powerful and successful. That action must be governed by rectitude, however, and
lines
follows the assurance that their action will
by caution grounded on the changing character of all conditions and events. The meaning of the concluding sentence is given in Appendix I as simply being that, the advancing power will decay in no long time/ Lu K$.r\-kh\ (Ming dynasty) says: 'The sun the is the (or day) symbol of what is Yang; and the moon is the of what is Yin. symbol Eight is the number of the second of the four emblematic figures (the smaller Yin), and seven is the number of the third of them (the smaller Yang). Hence to indicate the period of the coming of what is Yin, we use the phrase, "the " and to indicate the period of the coming of what is eighth month ; c
SECT.
THE KWAN HEXAGRAM.
I.
XX.
99
THE KWAN HEXAGRAM.
Kwan
shows (how he whom it represents should the like) worshipper who has washed his hands, but not (yet) presented his offerings with sincerity
be
;
Yang, we
The Khang-hsi
use the phrase, "the seventh day."'
editors say that this is the best explanation of the language of the Text that can be given : 'The numbers culminate in 9, the
Yang
and producing the 8 of the smaller Yin. The Yin numbers culminate in 6, and the next advance produces the 7 of the smaller Yang; so that 7 and 8 are the numbers indicating the first birth of what is Yin and what is Yang If we go to seek,' they add, 'any other explanation of the phraseology of the Text, and influence then leceding
'
'
such expressions as " 3 days," " 3 years/' " 10 years," &c., we make them unintelligible/ Lin is the hexagram of the twelfth month.
Line its
i
subject
is
a strong line in its proper place. The danger is that be more strong than prudent, hence the caution in
may
requiring fiim correctness. Line 2, as strong, should be in an odd place counterbalanced by the central position, and
Line 3
Hence
its
is
but this
;
its
weak, and neither central, nor in
action will not be advantageous
;
is
more than
correlate in line 5.
its
correct position.
but being at the top
of the trigram Tui, which means being pleased, its subject is represented as 'veil pleased to advance/ Anxious reflection will save
him from Line
error.
proper place, and has for its coradvance is 'in the highest style/ Line 5 is the position of the ruler. It is weak, but being central, and having for its correlate the strong and central 2, we have in it a symbol of authority distrustful of itself, and employing fit agents; 4,
though weak,
relate the strong i.
is
in its
Hence
its
characteristic of the wise ruler.
Line 6 is the last of the trigram Khwan, the height therefore of docility. Line 2 is not its correlate, but it belongs to the Yin to seek for the Yan g ; and it is so emphatically in this case. Hence the characteristic and issue as assigned.
THE
IOO
Y! KING.
TEXT.
and an appearance of dignity (commanding reverent regard).
The
1.
a lad
first
divided, shows the looking of
line,
not blamable in
;
matter for regret 2. The second
men
of inferior rank, but
men.
in superior line,
shows one peeping would be advantageous if it divided,
out from a door. It were (merely) the firm correctness of a female.
The
3.
third line, divided,
own
(the course of) his
life,
shows one looking at to advance or recede
(accordingly).
The
4.
fourth
line,
shows one contem-
divided,
It will be adplating the glory of the kingdom. vantageous for him, being such as he is, (to seek) to be a guest of the king.
The
5.
fifth
his
contemplating man, he will (thus)
The
undivided,
line,
own fall
shows
its
A
life(-course).
into
no
subject
superior
error.
undivided, shows its subject contemplating his character to see if it be indeed that of a superior man. He will not fall into error. 6.
sixth line,
XX. The Chinese is
named,
is
used in
character Kvvdn, from which this hexagiam in two senses. In the Thwan, the first
it
paragraph of the treatise on the Thwan, and the paragraph on the Great Symbolism, it denotes showing, manifesting; in all other places ject of the
it
denotes contemplating, looking
hexagram
is
the sovereign
manifests himself to them, and
how
two upper, undivided, lines belong lines below them are his subjects,
up
and
at.
they contemplate
the four weak and others who look
to the sovereign
ministers
The subhow he him. The
his subjects,
;
Kwdn is the hexagram of the eighth month. Thwan king Wiin symbolises the sovereign by
at him.
In the
a wor-
when he is most solemn in his religious seivice, at the commencement of it, full of sincerity and with a dignified carriage.
shipper
Line
i is
weak, and in the lowest place, improper also for
it
;
SECT.
THE SHIH HO HEXAGRAM.
I.
THE SHIH Ho HEXAGRAM.
XXI.
Ho
Shih
TO I
indicates
successful progress (in
of things which it supposes). be advantageous to use legal constraints. condition
The
1.
first
be no
the will
undivided, shows one with his and deprived of his toes. There
line,
feet in the stocks will
It
error.
The second
shows one biting through the soft flesh, and (going on to) bite off the nose. There will be no error. 2.
line,
the symbol of a thoughtless lad, superficial views.
Line 2
is
divided,
who cannot
see
far,
and takes only
its proper place, showing a woman, and only able to peep as from her door at the subject line. But ignorance and retirement are proper in a
also weak, but in
living retired,
of the
fifth
woman. Line 3, at the top of the lower trigram Khwan, and weak, must belong to a subject of the utmost docility, and will wish to act only accoi ding to the exigency of time and circumstances. Line 4, in the place proper to its weakness, is yet in immediate proximity to
5,
representing the sovereign. stirred to ambition.
Its subject is
moved
accordingly, and
Line 5
is
stiong,
and
in the place of the luler.
He
is
a superior
does not relieve him from the duty of self-contemplation or examination.
man, but
this
There is a slight difference in the 6th paragraph from the 5th, which can hardl) be expressed in a translation. By making a change in the punctuation, however, the different significance may be brought out. Line 6 is stiong, and should be considered out of the work of the hexagram, but its subject is still possessed by the spirit
of
its idea,
and
is
led to self-examination.
THE
1O2
The
TEXT.
Y! KING.
shows one gnawing dried flesh, and meeting with what is disagreeable. There will be occasion for some small regret, but no 3.
third line, divided,
(great) error.
The
4.
fourth
line,
undivided, shows one gnawing and getting the pledges
the flesh dried on the bone,
money and
of
him
arrows.
to realise the difficulty
which case there
in
The
5.
be advantageous to of his task and be firm,
It will
will
be good fortune
shows one gnawing at and finding the yellow gold. Let him
fifth line,
divided,
dried flesh, be firm and correct, realising the peril (of his posi-
There
tion).
The
be no error.
will
shows one wearing There will the cangue, and deprived of his ears. be evil. 6.
sixth line, undivided,
XXI. Shih
Ho
means
*
literally
Union by gnawing/
We
see in
the figure two stiong lines in the first and last places, \\hile all the others, with the exception of the fourth, are divided. This suggests
and the mouth between them kept open by Let that be gnawed through and the mouth will
the idea of the jaws in
something
it.
come
the obstacles to union,
together. So in the body politic. Remove and high and low will come together with
a good understanding.
And how
close
By
and
the ja\\s
emblemed by
force,
And
the
are those obstacles to be lemovecl
gnawing
these are sure to be successful.
i
that
The
is,
by
?
legal constraints.
auspice of the figure
is
and 6 are much out of the game or action described
in
There
favourable.
Lines
;
\\ ill
be success.
Hence
the figure.
they are held to represent parties receiving punishment, while the other lines represent parties inflicting it. The punishment in line i is that of the stocks, administered for
a small offence, and before crime has made much way. But if the 'depriving' of the toes is not merely keeping them in lestraint, but cutting them off, as the Chinese character suggests, the punish-
ment appears it
is
to a western reader too severe.
weak, appropriately therefore in an even place, and central besides. The action therefore of its subject should
Line 2
is
SECT.
THE
I.
Pi
HEXAGRAM.
THE
XXII.
Pf
IOJ
HEXAGRAM.
Pi indicates that there should be free course (in -what
it
There will be little advantage be allowed to advance (and take
denotes). if
(however)
it
the lead). be effective
and
shown by
the
*
biting through the soft Immediately below, however, is a stiong offender represented by the strong line, and before he will submit ' it is necessary to bite off his nose ; for punishment is the rule ; ;
an easy
flesh/
this is
thing. '
must be continued and increased till the end is secured. Line 3 is weak, and in an even place. The action of its subject will be ineffective ajid is emblemed by the hard task of gnawing through dried flesh, and encountering, besides, what is distasteful and injurious in it. But again comes in the consideration that here punishment is the rule, and the auspice is not all bad. Of old, in a civil case, both parties, before they weie heard, bi ought to the court an arrow (or a bundle of arrows), in testimony of their rectitude, after which they were heard in a criminal case, they in the same way deposited each thirty pounds of gold, or it
;
;
some other
metal.
See the Official Book of
of the fourth
The
.A'au, 27. 14, 15.
getting those pledges indicates his exercising his judicial functions ; and what he gnaws through indicates their difficulty. Moreover, though the line is strong, it is in subject
an even place
The
;
line's
and hence comes
the lesson of caution.
represents the lord of judgment/ As it is a weak line, he will be disposed to leniency ; and his judgments will be c
fifth line
correct.
'
declared by his finding the ' yellow metal ; for one of the five correct colours. The position is in the
This
is
'
yellow
is
'
and
that of rule ; but the line being weak, a caution is given, as under the previous line. The action of the figure has passed, and still we have, in the subject of line 6, one persisting in wrong, a strong criminal, wearing
centre
the cangue,
and deaf to counsel.
Of course
the auspice
is evil.
THE
IO6 1.
The
first line,
Yt KING.
TEXT.
divided, shows one overturning
the couch by injuring its legs. (The injury will go on to) the destruction of (all) firm correctness, and there will be evil. 2.
The second
line,
shows one over-
divided,
throwing the couch by injuring
its
frame.
go on to) the destruction of correctness, and there will be evil. injury will
3.
The
(The firm
(all)
shows its subject among but there will be no error.
third line, divided,
the overthrowers
The
;
shows its subject having overthrown the couch, and (going to injure) the skin (of him who lies on it). There will be evil. 4.
fourth
line,
divided,
The fifth line, divided, shows (its subject leadon the others like) a string of fishes, and (obing taining for them) the favour that lights on the inmates of the palace. There will be advantage in 5.
every way.
The topmost
undivided, shows its subject The (as) a great fruit which has not been eaten. man a finds as chariot superior (the people again) 6.
line,
The
carrying him.
small
men
(by their course)
overthrow their own dwellings. XXIII.
Po
is
the symbol of falling or of causing to
be applied, both in the natuial and process of decay, or that of overthrow.
may
fall,
and
political woild, to the
The
figuie
consists of
divided lines, and one undivided, which last thus becomes the prominent and piincipal line in the figure. Decay or overthrow five
and crept up to the top. The month, when the beauty and glory of hexagram summer have disappeared, and the year is ready to fall into the arms of sterile winter. In the political world, small men have gradually displaced good men and great, till but one remains and
has begun at the bottom of is
it,
that of the ninth
;
the lesson for
him
is
to wait.
The power
operating against him
is
SECT.
THE FU HEXAGRAM.
I.
XXIV.
THE
IO7
HEXAGRAM.
Fti
Fft indicates that there will be free course
progress
(in
what
it
no one to
finds
denotes).
distress
him
(The subject of it) in his exits and
too stiong; but the fashion of political life passes away. a change for the better will shortly appear.
The
lesser
symbolism
The
occupant.
chiefly that of a
is
If
he wait,
bed or couch with
its
occupant to be that an attempt be made to overthrow him.
idea of the
overthrown, or at least
and
hexagram requires
this
m
line i is made by commencing with the Accordingly the attempt the The of couch. symbolism goes on to explain itself. The legs evil worker is the overthrow of all firm correctness. the of object
Of course Line
there will be
evil.
same
effect as i only the foe has advanced from the legs to the frame of the couch. Line 3 also represents an overthiower; but it differs from the 2
is
to the
;
others in being the correlate of 6. The subject of it will take part with him. His association is with the subject of 6, and not, as in the other weak lines, with one of its own kind.
From
line 4
overthrown.
the danger
The person
is
imminent.
of the occupant
The couch is
at the
has been
mercy of the
destroyers.
symbolism changes. The subject of 5 is lord the other weak lines/ and their subjects are at his disposal.
With of
all
'
line 5 the
He and
they are represented as fishes, following one another as if All fishes come under the category of yin. the symbolism changes again. The subject of 5, representing
strung together.
Then
and controlling sixth line.
yang leads
all
We
all
the yin lines, is loyal to the subject of the is the rightful sovereign in his palace, and 5
He
the others there to enjoy the sovereign's favours.
Its strong symbolism under line 6. the and survives, him, subject, notwithstanding attempts against The people again cherish their sovereign, acquires fresh vigour. and the plotters have wrought to their own overthrow.
have
still
different
THE
IOS
come
friends
entrances;
TEXT.
Yf KING.
to him,
and no error
is
He will return and repeat his (proper) In seven days comes his return. There
committed. course.
be advantage made.
will is
1.
The
2.
The second
whatever direction movement
in
undivided, shows its subject an error) of no great extent, which returning (from would not proceed to anything requiring repentance. There will be great good fortune. return (of
first
its
4.
The
will
divided, shows the admirable
line,
subject).
3. The third made repeated
but there
line,
line,
There
be good fortune. divided, shows one who has
The
returns.
be no
fourth
line,
will
position
is
perilous,
error.
divided,
shows
its
subject
right in the centre
moving by the other divided (to his
(among those represented lines), and yet returning alone
proper path).
The fifth
shows the noble return of no be subject. ground for repentance. 6. The topmost line, divided, shows its subject all astray on the There will subject of returning. be evil. There will be calamities and errors. If with his views he put the hosts in motion, the end will be a great defeat, whose issues will extend to the ruler of the state. Even in ten years he will not be able to repair the disaster. 5.
its
XXIV.
line, divided,
There
will
coming back or hexagram showed us inferior prevailing over superior men, all that is good in nature and society yielding before what is bad. But change is the law of nature and society. When over again.
Fti symbolises the idea of returning,
The
last
decay has reached its climax, recovery will begin to take place. In Po we had one strong topmost line, and five weak lines below
SECT.
THE
I.
WANG HEXAGRAM.
Wti
XXV. THE WO WANG
Wft
Wang indicates
IOQ
HEXAGRAM.
great progress and success,
while there will be advantage in being firm and it
;
here we have one strong
line,
and
five
weak
lines
above
it.
To
from what we see in nature, Po is the hexagram of the ninth month, in which the triumph of cold and illustrate the subject
decay in the year
is
It is
nearly complete.
month, whose hexagram
is
= :=
Khwan
complete ;
in the tenth
then follows our hex-
agram Fu, belonging to the eleventh month, in which was the winter solstice when the sun turned back in his course, and moved with
a constant regular progress towards the
summer
solstice.
In harmony with these changes of nature are the changes in the There is nothing in the Yi political and social state of a nation. to suggest the hope of a peifect society or
kingdom
that cannot
be moved.
The
strong bottom line
is
ment, and the uppei trigram
The
the is
first
of A'an, the trigram of
Khwan,
move-
denoting docility and capa-
meet with no distressing obstacle, change before it into strong, and be as friends. The blight quality will be developed brighter and brighter fiom day to day, and month to month. city.
strong
returning
and the weak
The
'
sentence,
line
will
lines will
Jn seven days comes his return/ occasions
If the reader will lefer to
some
hexagrams 44, 33, 12, 20, 23, and 2, he will see that during the months denoted by those figures, the 5th, 6th, 7th, 8th, 9th, and loth, the yin lines have gradually been prevailing ovei the yang, until in Khwan (2) they have extruded them entirely fiom the lineal figure. Then comes our Ffi, as a seventh figure, in which the yang line begins to reasseit itself, and from which it goes on to extrude the yin lines in their turn. Explained therefore of the months of the year, we have to take a day for a month. And something analogous we cannot say exactly what must have place in society and the perplexity.
state.
1
THE
TO If
correct.
he
correct,
The
from
all
his
him
for
first line,
to
move
in
it
any
undivided, shows
His advance
insincerity.
be not not be
action)
and
will fall into errors,
advantageous 1.
subject and
(its
TEXT.
Yf KING.
will
direction.
its
subject free
be accom-
will
panied with good fortune. 2. The second line, divided, shows one who reaps without having ploughed (that he might reap), and gathers the produce of his third year's fields without
having cultivated them the first year for that end. To such a one there will be advantage in whatever direction he may move.
The
3.
third
who
pening to one The concluding divination
by
The
is
shows calamity hapas in from insincerity
divided,
line,
free
is
;
uho
auspice or oracle to him
Ffl
finds this
what we might expect.
subject of line
i
is
of course the undivided
line, meaning A^ang- jze, way of the superior man/ There must have been some deviation from that, or returning could not be '
here, says
the
'
*
spoken Line is
2 is in its
proper place, and central
more than compensated
the its
of.
subject
weak.
This
adherence to
line i,
but
;
however, by
not being a proper correlate.
fifth line is
for,
its
it
is
Hence
the return of
called excellent or admirable.
Line 3 is weak, and in the uneven place of a strong line. It is the lop line, moreover, of the trigram whose attribute is movement. Hence the symbolism ; but any evil issue may be prevented
by a
weak
danger and by caution. proper correlate in i ; different from
realisation of
Line 4 has lines
Line 5
Khwan, Line 6
;
is
its
and
its
docility.
all
the other
different accordingly.
is
in the central place of honour,
denoting is
course
Hence
weak; and being
its
and
the middle line of
auspice.
at the top of the
hexagram, when
its
action of returning is all concluded, action on the part of its subject ' will lead to evils such as are mentioned. Ten years ' seems to be
a round number, signifying a long time, as in hexagram
3. 2.
SECT.
W
THE
I.
WANG HEXAGRAM.
I I I
A
the case of an ox that has been tied up. passer by finds it (and carries it off), while the people in the
neighbourhood have the calamity (of being accused and apprehended).
The
4.
fourth
undivided, shows (a case) in
line,
which, if its subject can remain firm and correct, there will be no error. 5.
The
free
from
undivided, shows one who is Let insincerity, and yet has fallen ill.
fifth
line,
him not use medicine, and he
have occasion
will
for
joy (in his recovery).
The topmost
undivided, shows its subject insincerity, yet sure to fall into error, if he take action. (His action) will not be advan6.
free
line,
from
tageous in any way.
XXV. Wang insincere
;
such a condition
The
cere.
is
the
Wu Wang ;
its
is
and
often of being
descriptive of a state of entire
freedom from
symbol of being is
subject
is
reckless,
one \\ho
and sinHeaven, and of we have an essay hexagram is
entirely simple
characteristic of the action of
quality In this the highest style of humanity. on this noble attribute. An absolute rectitude
is
essential to
it.
The
nearer one comes to the ideal of the quality, the more powerful will
be
that
he never swerve from being correct.
his influence, the greater his success.
But
let
him see
to
it
The first line is strong; at the commencement of the inner trigram denoting movement, the action of its subject will very much characterise all the action set forth, and will itself be fortunate. Line
may be
2 is
weak, central, and in
predicated of
its
correct place.
The
quality
There is an entire highest degree. freedom in its subject from selfish or mercenary motive. He is good simply for goodness' sake. And things are so constituted it
in
its
that his action will be successful.
But calamity may also sometimes befal the best, and where there freedom from insincerity and line 3 being weak, and in the an even line, lays its subject open to this misfortune. 'The of place is this
;
'
people of the neighbourhood are of course entirely innocent. Line 4 is the lowest in the trigram of strength, and i is not
1 I
THE
2
XXVI.
Under
Yi KING.
THE TA KH
the conditions of
and
tageous to be firm
TEXT.
HEXAGRAM.
T Khh
correct.
it
(If
be advansubject do
will its
not seek to) enjoy his revenues in his own family (without taking service at court), there will be good It will
fortune.
be advantageous for him to cross
the great stream. 1.
The
undivided, shows
first line,
position of
It will
peril.
its
subject in a
be advantageous
for
him
to stop his advance. 2.
The second
line,
with the strap under 3.
The
third
it
line,
undivided, shows a carriage
removed. undivided, shows
its
subject
way with good horses. It will be advantageous for him to realise the difficulty (of his course), and to be firm and correct, exercising himurging his
self daily in his charioteering a proper correlate, nor
Hence
the paragraph
is
and methods of defence;
the fourth the place for a strong line.
must be understood as a caution.
Line 5 is strong, in the central place of honour, and has Us proper correlate in 2. Hence its subject must possess the quality of the hexagram in perfection. And yet he shall be sick or in distress.
But he need not be anxious. Without him will be opened.
his efforts a
way of
escape for
Line 6 is at the top of the hexagram, and comes into the field v hen the action has run its course. He should be still, and not initiate any fresh movement.
SECT.
THE TA KH$ HEXAGRAM.
I.
113
then there will be advantage in whatever direction he may advance.
The
4.
fourth line, divided, shows the
(and yet) having the piece of
There
young
wood over
bull,
his horns.
be great good fortune. 5. The fifth line, divided, shows the teeth of a There will be good fortune. castrated hog. will
The sixth line, undivided, shows its subject command of the firmament of heaven. There
6.
(as) in
will
be progress.
XXVI. Khh. has two meanings. It is the symbol of restraint, and of accumulation. What is repressed and restrained accumulates its strength and increases its volume. Both these meanings are found in the treatise on the Thwan; the exposition of the Great Symbolism has different lines aie
ment.
The
first
for its subject the
accumulation of
virtue.
The
occupied with the repression or restraint of movethree lines receive that repiession, the upper three
The accumulation to which all tends is that of virtue and hence the name of Td Khb 'the Great Accumulation.' What the Thwan teaches, is that he who goes about to
exercise
it.
;
9
accumulate his viitue must be firm and correct, and
may
then,
engaging in the public service, enjoy the king's grace, and undertake the most difficult entei prises. Line if
i is
subject to the repression of 4, which will be increased
he try to advance. It is better for him to halt. Line 2 is liable to the repression of 5, and stops
its
advance of
subject having the wisdom to do so through its position in the central place. The strap below, when attached to the axle, made the carriage stop ; he himself acts that part. itself, its
-Oien, and responds to the sixth line, the But as they are both strong, the latter does not exert its repressive foice. They advance rapidly together; but the position is perilous for 3. By firmness and caution, howLine 3
last
of
is
the last of
Kan,
above.
ever, its subject will escape the peril,
The young
and the
to their rudiments the piece of
wood
to prevent
an instance of extraordinary precaution good.
issue will be good.
bull in line 4 has not yet got horns.
;
The
attaching
him from goring
and precaution
is
is
always
THE Y * KING.
114
XXVII.
THE
TEXT.
HEXAGRAM.
1
indicates that with firm correctness there will be
i
good fortune (in what is denoted by it). We must look at what we are seeking to nourish, and by the exercise of our thoughts seek for the proper aliment.
The
1.
first '
line,
You
undivided, (seems to be thus
leave your efficacious tortoise, and
addressed), look at me till your lower jaw hangs
be
will
down/
There
evil.
2. The second line, divided, shows one looking downwards for nourishment, which is contrary to what is proper or seeking it from the height (above), ;
advance towards which 3.
The
will lead to evil.
third line, divided,
shows one acting con-
method of nourishing. However firm there will be evil. For ten years let him
trary to the
he may
be,
not take any action,
(for)
it
will
not be in any
way
advantageous.
A
boar
trated,
Here
is
a powerful and dangerous animal.
and though
his tusks remain,
he cares
line 5 represents the luler in the
to repress the advance of evil. strong second line in its advance
A
Let him be caslittle
to use them.
hexagram, whose work
is
conflict with the subject of the
would be perilous ; but 5, taking early precaution, reduces it to the condition of the castrated pig. Not only is there no evil, but there is good fortune.
The \vork of repression is over, and the strong subject of line 6 now the amplest scope to carry out the idea of the hexagram
has
in the accumulation of virtue.
SECT.
THE
I.
4.
The
fourth
downwards
HEXAGRAM.
!
5
shows one looking nourish. There will
divided,
line,
for (the
1 1
power
to)
be good fortune. Looking with a tiger's downward unwavering glare, and with his desire that impels him to spring after spring, he will fall into no error.
The
shows one acting conand regular proper but if he abide He should firmness, there will be good fortune.
5.
what
trary to in
fifth line,
divided,
is
;
not, (however, try to) cross the great stream. 6.
The
sixth
whom comes
undivided,
line,
the
nourishing.
perilous, but there will
be advantageous
shows him from His position is
be good fortune.
It
will
to cross the great stream.
XXVII. I is the symbol of the upper jaw, and gives name to the hexagram ; but the whole figure suggests the appearance of the mouth. There are the two undivided lines at the bottom and The first line is the top, and the four divided lines between them. first in
the trigram A'an, denoting
third in
^an, denoting what
is
movement
;
and the
The former
solid.
sixth
is
is
the
the lower
and the other the more fixed upper jaw, part of the mobile chin The open lines are the cavity of the mouth. As the name jaw. ;
of the hexagram, I denotes nourishing, one's body or mind, one's or others. The nourishment in both the matter and method
self
will differ
it and every one must deteremploy and do in every case by exercising his own that in both respects the thoughts, only one thing being piemised, nourishing must be correct, and in harmony with what is right. The auspice of the whole hexagram is good.
according to the object of
mine what
The
;
to
strong, and in its proper place ; its subject might nourishing of himself, like a tortoise, which is supposed to live on air, without more solid nourishment. But he is drawn out of himself by desire for the weak 4, his proper correlate, first line is
suffice for the
at
whom
waters.
he looks
Hence
till
his
is
bad.
form of an expostulation addressed, fourth line to the
The weak
or, as we say, his mouth The symbolism takes the we must suppose, by the
jaw hangs down,
the auspice
first.
2, insufficient for itself,
seeks nourishment
first
from
THE
Il6
There
will
ditions)
in
TEXT.
THE TA Kwo HEXAGRAM.
XXVIII.
Kwo
Y! KING.
suggests to us a
beam
that
be advantage in moving (under any direction whatever there ;
is
weak.
its
con-
will
be
success. 1.
The
first line,
of the white
There
ground. 2.
mo
divided, shows one placing mats
grass under things set on the
will
The second
be no
line,
error.
undivided, shows a decayed
strong line below, which is not proper, and then from the In either strong 6, not its proper correlate, and too far removed. case the thing is evil. the
Line 3
weak, in an odd place ; and as it occupies the last tngram of movement, all that quality culminates in its Hence he considers himself sufficient for himself, without is
place in the subject.
any help from without, and the issue is bad. With line 4 we pass into the upper trigram. It is next to the ruler's place in 5 moreover, and bent on nourishing and training Its proper correlate is the strong i and though weak all below. ;
in himself, its subject looks with intense desire to the subject of that for help ; and there is no error.
The subject of line 5 is not equal to the requirements of his position ; but with a firm reliance on the strong 6, there will be good fortune. Let him not, however, engage in the most difficult undertakings.
The topmost
line is strong, and 5 relies on its subject; but the idea of the hexagram, he feels himself in with being penetrated the position of master or tutor to all under heaven. The task is
hard and the responsibility great; but realising these things, he will prove himself equal to them.
SECT.
THE TA KWO HEXAGRAM.
I.
II 7
willow producing shoots, or an old husband in possession of his young wife. There will be advantage in
every way.
The
3. is
weak.
third line, undivided,
There
The
4.
will
fourth
be
line,
shows a beam that
evil.
undivided,
shows a beam
If curving upwards. There will be good fortune. but of that other of for looks (the subject (help it) line one), there will
The
be cause for
regret.
undivided, shows a decayed willow producing flowers, or an old wife in possession of her young husband. There will be occasion 5.
fifth
line,
neither for blame nor for praise.
The topmost
6.
divided,
shows
its
subject extraordinary (boldness) wading through a stream, till the water hides the crown of his head. There will be evil, but no ground for blame. line,
with
XXVIII. Very extraordinary times require very extraordinary conduct of affairs in them. This is the text on which king Wan and his son discourse after their fashion in this hexa-
gifts in the
What
gram. dinary
what
goes, in their view, to constitute anything extraor-
greatness and not right.
is its
is
difficulty.
There need not be about
it
Looking at the figure we see two weak lines at the top and bottom, and four strong lines between them, giving us the idea of But the second a gieat beam unable to sustain its own weight.
and fifth and the
lines are
both strong and in the centre ; and from this component trigrams a good auspice is
attributes of the
obtained.
being weak, and at the bottom of the figure, and of the trigram Sun, which denotes flexibility and humility, its subject is distinguished by his carefulness, as in the matter mentioned ; and
Line
there
is
Line
weak
i
i
a good auspice. has no proper correlate above.
2
below him
;
Hence he inclines to the and we have the symbolism of the line. An
THE
Il8
Y! KING.
TEXT.
XXIX. THE KHAN HEXAGRAM.
repeated, shows the possession of sincerity, through which the mind is penetrating. Action (in accordance with this) will be of high
Khan, here
value.
The
shows
subject in the double defile, and (yet) entering a cavern within it. j.
There 2.
old
will
first line,
be
divided,
evil.
The second
line,
undivided, shows
husband with a young wife
of the subject of 2
its
will
will yet
its
have children
subject the action
;
be successful.
Its subject is confident strong, and in an odd place. Alone, he is strength, but his correlate in 6 is weak. unequal to the extraordinary strain on him, and has for his symbol the weak beam.
Line 3
in his
is
own
Line 4 is near 5, the ruler's place. On its subject devolves the duty of meeting the extraordinary exigency of the time but he is strong and, the line being in an even place, his strength is tem;
;
He will be equal to his task. Should he look out for the pered. help of the subject of i, that would affect him with another element of weakness; and his action would give cause for regiet. Line 5 is strong and central. Its subject should be equal to achieve extraordinary merit. But he has no proper correlate below, and as 2 inclined to i, so does this to 6. But here the willow only produces flowers, not shoots An old wife will have no children. to be
;
its
decay
will
soon reappear.
If the subject of the line
is
not
condemned
as that of 3, his action does not deserve praise. The subject of 6 pursues his daring course, with a view to satisfy the extraordinary exigency of the time, and benefit all under
the sky. He is unequal to the task, and sinks beneath motive modifies the judgment on his conduct.
it
;
but his
SECT.
THE KHAN HEXAGRAM.
I.
He
in all the peril of the defile.
a
little
will,
however, get
(of the deliverance) that he seeks.
The
3.
IIQ
third
line,
whether he comes or confronted by a
shows
divided,
= goes ( descends
defile.
All
is
peril
its
subject,
or ascends), to
him and
(His endeavours) will lead him into the cavern of the pit. There should be no action (in unrest.
such a case).
The
4.
fourth line, divided, shows
its
subject (at
feast), with (simply) a bottle of spirits, and a subsidiary basket of rice, while (the cups and bowls) are (only) of earthenware. He introduces his im-
a
portant lessons (as his ruler's) intelligence admits. There will in the end be no error. 5. The fifth line, undivided, shows the water of the defile not yet full, (so that it might flow away) but order will (soon) be brought about. There will ;
be no
error.
6. The topmost line, divided, shows its subject bound with cords of three strands or two strands, and placed in the thicket of thorns. But in three years he does not learn the course for him to pursue. There will be evil.
XXIX. The
trigram Khan, which the lineal symbol of water. giam, a pit,' 'a perilous cavity, or defile is
is
'
*
Y!
doubled to form
Its
is
;
this
hexa-
meaning, as a character,
and here and elsewhere
in
leads the reader to think of a dangerous defile, with water It becomes symbolic of danger, and what the flowing through it. authors of the Text had in mind was to show how danger should the
it
its effect on the mind, and how to get out of it. a strong central line, between two divided exhibits trigram The central represented to king the sincere honesty
be encountered,
The lines.
Wan
and goodness of the subject of the hexagram, whose mind was sharpened and made penetrating by contact with danger, and who
THE
I2O
Y! KING.
XXX. THE
Ll indicates
that, (in
TEXT.
Li HEXAGRAM.
regard to what
it
denotes),
be advantageous to be firm and correct, and that thus there will be free course and success. it
will
manner worthy
acted in a the
Thwan
of his character.
It is implied, though would get out of the danger. the bottom of the figure, and has no correlate
does not say
it,
that he
Line i is weak, at above, no helper, that is, beyond itself. All these things render the case of its subject hopeless. He will by his efforts only involve himself more deeply in danger. Line 2 is strong, and in the centre. Its subject is unable, indeed, to escape altogether from the danger; but he does not it like the involve himself more deeply subject of i, and obtains
m
some
ease.
Line 3
is
is
in
subject
Line 4
weak, and occupies the place of a strong an evil case.
line.
Its
weak, and will get no help from its correlate in i. Its not one who can avert the danger threatening himself and others. But his position is close to that of the ruler in 5, subject
is
is
whose intimacy he cultivates with an unostentatious sincerity, symbolled by the appointments of the simple feast, and whose intelligence he cautiously enlightens. In consequence, there will be no error.
The subject of line 5 The waters of the defile
on the eve of extrication and deliverance. long have free vent and disappear, and the ground will be ^veiled and made smooth. The line is strong, in a proper place, and in the place of honour. is
will ere
The
case of the subject of line 6 is hopeless. When danger its highest point, there he is, represented by a weak The ' thicket of thorns ' line, and with no proper correlate below.
has reached
is
taken as a metaphor for a prison ; I have been unable to find it.
a history,
but
if
the expression has
SECT.
Let
THE
I.
L?
HEXAGRAM.
121
subject) also nourish (a docility like that of) the cow, and there will be good fortune. (its
The
first line, undivided, shows one ready to But he treads at the with confused steps. same time reverently, and there will be no mistake. 1.
move
The second
2.
in
line,
his place in yellow.
shows its subject There will be great good
divided,
fortune. 3. The third line, undivided, shows its subject in a position like that of the declining sun. Instead of playing on his instrument of earthenware, and
singing to of eighty.
The
4.
of
he utters the groans of an old will be evil.
it,
fourth line, undivided, shows the
How
its
fire,
5.
abrupt subject's coming. with death, to be rejected (by all)
The
man
There
fifth
line,
it is,
manner as with
!
shows its subject as torrents, and groaning in
divided,
one with tears flowing in There will be good fortune. sorrow.
XXX. Li is the name of the trigram representing fire and light, and the sun as the source of both of thete. Its virtue or attnbute But Li has is brightness, and by a natural metaphor intelligence. also the meaning of inhering in, or adhering to, being attached to. Both these significations occur in connexion with the hexagram, and make it difficult to determine what was the subject of it in the minds of the authors. If we take the whole figure as expressing the subject, we have, as in the treatise on the Thwan, 'a double brightness/ a phrase which is understood to denominate the ruler. If we take the two central lines as indicating the subject, we have weakness, In either case there are dwelling with strength above and below. from the a strict adherence to what is correct, and subject required
a docile humility. '
jze says
:
much more
The so.
On
the second
nature of the ox
The
member of the is
subject of the
docile,
and
Thwan
Kh&n%cow is
that of the
hexagram adhering
closely to
122
The topmost
6.
its
THE
Y! KING.
line,
undivided, shows the king
subject in
employing Achieving admirable
TEXT*
his punitive
expeditions.
(merit), he breaks (only) the chiefs (of the rebels). Where his prisoners were not their associates, he does not punish. There will be no error.
he must be able to act in obedience to it, as docile and then there will be good fortune.' Line i is strong, and at the bottom of the trigram for fire, the Its subject therefore will move nature of which is to ascend. in of so coaisely and vehemently. and is danger doing upwards, But the lowest line has hardly enteied into the action of the figure, and this consideration operates to make him reverently careful of his movements and there is no error. Line 2 is weak, and occupies the centre. Yellow is one of the five correct colours, and here symbolises the correct course to which the subject of the line adheres. Line 3 is at the top of the lower trigram, whose light may be considered exhausted, and suggests the symbol of the declining sun. The subject of the line should accept the position, and resign himself to the ordinary amusements which are mentioned, but he groans and mourns instead. His strength interferes with the lowly contentment which he should cherish. The strength of line 4, and its being in an even place, make its
what
is
correct,
as a cow,
;
subject appear in this unseemly manner, disastrous to himself. Line 5 is in the place of honour, and central. But it is weak, Its position between the strong 4 and 6 fills its is its correlate. subject with anxiety and apprehension, that expiess themselves as But such demonstrations are a proof of his inward is described.
as
adherence to right and his humility. There will be good fortune. Line 6, strong and at the top of the figure, has the intelligence
denoted by vigour.
its
trigrams in the highest degree, and his own proper these his achievements are great, but his generous
Through
consideration
is
equally conspicuous, and he
falls
into
no
error.
SECT.
THE HSIKN HEXAGRAM.
II.
TEXT. XXXI.
Hsien
SECTION
12'
II.
THE HSIEN HEXAGRAM.
indicates that, (on the fulfilment of the there will be free course it),
conditions implied in
and
success.
Its
the being firm and correct, (as) in
There
lady. 1.
The
will
depend on marrying a young
advantageousness
will
be good fortune.
first line,
divided,
shows one moving his
great toes. 2.
The second
line,
divided,
shows one moving
the calves of his leg. There will be evil. If he abide (quiet in his place), there will be good fortune. 3.
The
shows one moving and keeping close hold of those whom Going forward (in this way) will cause
third line, undivided,
his thighs, he follows. regret. 4.
The
fourth
line,
correctness which will
undivided, shows that firm lead to good fortune, and
If its subject occasion for repentance. in be unsettled his movements, (only) his friends
prevent
all
will follow his purpose.
The
undivided, shows one the flesh along the spine above the heart. will be no occasion for repentance. 5.
fifth
line,
moving There
T HE vf KING.
124 6.
The
sixth line, divided,
TEXT.
shows one moving his
jaws and tongue. XXXI. With of the Text. should be
the 3151
hexagram commences the Second Section say why any division of the hexagrams the student tries in vain to discover any con-
It is difficult to
made
here, for
tinuity in the thoughts of the author that is
now
broken.
The
First
Section does not contain a class of subjects different from those which ue find in the Second. That the division was made, how-
from the sixth Appendix on the Sequence of the Hexagrams, where the writer sets foith an analogy between the first and second figures, representing heaven and eaith, as the originators of all things, and this figure and the next, representing (each of them) husband and wife, as the originators of all ever, at a very early time, appears
the social relations. to is
my
mind.
The
a fact of which
1
is far from carrying conviction Text of the Yi into two sections
This, however, division of the
am
unable to give a satisfactory account.
Hsien, as explained in the treatise on the Thwan, has here the meaning of mutual influence, and the duke of A'au, on the various lines, always uses Kan for it in the sense of moving or influencThis is to my mind the subject of ing to movement or action/ '
'
c
*
Influence ; the different hexagram considered as an essay, ways of bringing it to bear, and their issues/ The Chinese character called hsien is gfr, the graphic symbol the
for 'all, together, jointly/ Kan, the symbol for 'influencing,' has in it as its phonetic constituent (though the changes in pronunciation make it hard for an English reader to appieciate this),
hsien
with the addition of h sin, the symbol for 'the heart/
Thus
^
or influence,' =Efe+Aj)" anc* lt may ^ ave been that while the name or word was used with the significance of
kan, 'to
affect
'influencing/ the fQ was purposely dropt fiom it, to indicate the most important element in the thing, the absence of all purpose or motive. I venture to think that this would have been a device
worthy of a diviner. With regard to the idea of husband and wife being in the teaching of the hexagram, it is derived fiom the more recent symbolism of the eight trigrams asciibed to king Wan, and exhibited on p. 33
The more ancient usage of them is given in the plate III. paragraph on the Gieat Symbolism of Appendix II. The figure consists of Kan ( ). 'the youngest son/ and over it Tui ("~ """">. 'the youngest daughter/ These are 'happy union/
and
m
SECT.
THE HANG HEXAGRAM.
II.
XXXII.
H&ng
125
THE HANG HEXAGRAM.
indicates successful progress
and no error
what
it denotes). But the advantage will come (in from being firm and correct and movement in any direction whatever will be advantageous. ;
The
i.
first line,
divided,
shows
(desirous)
of long continuance.
No
it is
its
subject deeply with firm
Even
powerful and constant as that between and where these are young, it is especially Hence it is that Hsien is made up of Kan and Tui. All active. this is to me very doubtful. I can dimly apprehend why the whole line (' was as assumed the symbol of strength and authority, ) and the broken line as that of weakness and submission. Beyond influence,
husband and wife
this I still
said, is so ;
cannot follow Ffl-hsi in his formation of the tugrams; and can I assent to the more recent symbolism of them ascribed
less
Wan. Coming now
to king
mutual influence in
and
itself,
for
and its lines, the subject is that of and the author teaches that that influence, correct , correct ends, is sure to be effective. He gives an
to the figure,
the case of a
instance,
man manying
a young lady, the legulations
which have been laid down in China from the earliest times \\ith Such influence will be effective great stiictness and particularly. and foitunate.
for
Line
i
is
weak, and
at the
con elate, yet ineffective. However much will not enable him to walk. 4 be a proper
The of the
move. and if
bottom of the hexagram.
Though
the influence indicated by it must be a man's great toes may be moved, that
move of themselves. They follow the moving The moving of them indicates too much anxiety to
calves cannot feet.
Line
2,
moreover,
is
subject abide quiet, will be good fortune. its
Neither can the thighs
weak. till
he
move of
But is
it is
also the central line,
acted on from above, there
themselves.
The
attempt to
THE
126
there will be evil
correctness
in
advantage
TEXT.
there will
;
be no
any way.
The second
2.
Y! KING.
line,
undivided, shows
all
occasion
for repentance disappearing.
shows one who does There are not continuously maintain his virtue. those who will impute this to him as a disgrace. However firm he may be, there will be ground for
The
3.
third line, undivided,
regret.
The
4.
there
fourth line, undivided, shows a field where
no game.
is
The
shows
subject conIn tinuously maintaining the virtue indicated by it. a wife this will be fortunate in a husband, evil. 5.
fifth line,
divided,
its
;
The topmost
6.
line,
divided,
shows
exciting himself to long continuance.
be
its
subject
There
will
evil.
move them
is
inauspicious.
Its
subject, however, the line being
and in an odd place, will wish to move, and follows the subHe ject of 4, which is understood to be the seat of the mind. exercises his influence therefore with a mind and purpose, which is strong,
not good.
Line 4
is
strong, but in an even place. warned to be firm
Its subject therefore is
good
issue.
If
It is the seat
and correct
of the mind.
in
order to a
he be wavering and uncertain, his influence
will
not extend beyond the circle of his friends. The symbolism of line 5 refers to a part of the heart, tive
and
is
body behind the an influence, ineffecmotive, and not needing to be
supposed therefore to indicate
indeed, but free from selfish
repented of. Line 6 is weak, and in an even place. It is the topmost line also of the trigram of satisfaction. Its influence by means of speech only be that of loquacity and not to be pointed out. will
flattery,
the evil of which needs
XXXII. The subject of this hexagram may be given as perseverance in well doing, or in continuously acting out the law of one's
SECT.
THE THUN HEXAGRAM.
II.
indicates successful progress (in
To
stances).
27
THE THUN HEXAGRAM.
XXXIII.
Thun
1
a small extent
it
will (still)
its
circum-
be advan-
tageous to be firm and correct.
The
i.
first
The
line, is
position perilous direction should be made.
being.
The
figure.
As
and
wife,
sixth
this
it
treats
is
said,
retiring
No movement
Appendix makes
that treats,
so
shows a
divided,
in
tail.
any
c
a equel of the previous it of the relation between husband
of the continuous observance of their
respective duties Hsien, we saw, is made up of Kan, the symbol of the youngest son, and Tui, the symbol of the youngest daughter, attraction
and influence between the sexes being strongest in consists of Sun, 'the oldest daughter' and A'an,
Hng
}outh. the oldest son.
The
couple are more
staid.
The
wife occupies
and the relation between them is marked by her This is sound doctrine, especially from a Chinese
the lower place
submission.
;
point of view but I doubt whether such application of his teaching in the mind of king Wan. Given two parties, an inferior and in correlation. If be continuously observant of what both superior ;
was is
and the superior and progress may be predicated of their course.
correct, the inferior being also submissive,
good
fortune
Line
i
has a proper correlate in 4
strong lines against
its
;
and
it
is
itself
subject receiving
weak.
much
;
but between them aie two
These two conditions
help from the subject of
should be quiet, and not forward for action. Line 2 is strong, but in the place of a weak
and
its
firm,
line.
are
He
Its position,
fast to
however, being central, subject holding mean, the unfavourable condition of an even place
4.
is
the due
more than
counteracted.
Line 3 is strong, and in its proper place ; but being beyond the centre of the trigram, its subject is too strong, and coming under
128 2.
The second
THE
Yi KING.
line,
divided,
TEXT.
shows
its
"subject purpose) fast as if by a (thong made from the) hide of a yellow ox, which cannot be broken.
holding
3.
(his
The
third line, undivided,
but bound,
to his distress
and
shows one
retiring
(If
he were
peril.
to deal with his binders as in) nourishing a servant it would be fortunate for him.
or concubine, 4.
The
fourth line, undivided, shows
retiring notwithstanding his likings. man this will lead to good fortune
cannot attain to
this.
The
line,
5.
retiring in
there will 6.
The
fifth
line,
shows its subject With firm correctness
undivided, shows
retiring in a noble way. in
its
subject
be advantageous
It will
every respect.
the attraction of his correlate in 6, he to
subject
undivided,
an admirable way. be good fortune. sixth
;
its
In a superior a small man
abandon
rect,
his place
and
virtue.
is
He may
supposed to be icady be fiim and cor-
try to
but circumstances are adverse to him.
strong in the place of a weak line, and suggests the of the duke of A!au. symbolism The weak 5th line responds to the strong 2nd, and may be supposed to represent a wife conscious of her weakness, and docilely
Line 4
is
which is good. A husband, however, and a man gene; has to assert himself, and lay down the rule of what is right. In line 6 the principle of perse veiance has run its course; the motive power of -ATan is exhausted. The line itself is weak. The
submissive rally,
violent efforts of
XXXIII. influence
is
its
Thun
subject can only lead to
evil.
the hexagram of the sixth month; the yin represented by two weak lines, and has made good its
footing in the year.
is
The
figure thus suggested to king
Wan
the
growth of small and unprincipled men in the state, before whose advance superior men were obliged to retire. This is the theme of his essay, how, when small men multiply and increase in power, *
SECT.
THE TA JTWANG HEXAGRAM.
II.
XXXIV. THE TA
1
29
A^WANG HEXAGRAM.
indicates that (under the conditions symbolises) it will be advantageous to be
A'wang which firm
it
and
correct.
the necessity of the time requires superior men to withdraw before them/ Yet the auspice of is not all bad. By firm correct-
Thun
ness the threatened evil
A
'
may be
arrested to a small extent.
'
retiring tail seems to suggest the idea of the subject of the hurrying away, which would only aggravate the evil and danger of the time.
lines
'
in line 2 is the purpose to withdraw. The weak 2 responds correctly to the strong 5, and both are central. The ' purpose therefore is symbolled as in the text. The yellow colour '
His purpose
'
*
of the ox
is introduced because of its being correct/ and of a piece with the central place of the line. Line 3 has no proper correlate in 6; and its subject allows himself to be entangled and impeded by the subjects of i and 2.
He
is
too familiar with them, and they presume, and fetter his compare Analects, 17. 25. He should keep them at
movements; a distance.
Line 4 has a correlate in to
belonging of strength.
its
subject.
In the Shu, IV,
v,
i,
and
The
Section
is
free to exercise the decision
line is the first in
2. 9,
the worthy 1
-Oien, symbolic
Yin
is
made
to say,
'The
minister will not for favour or gain continue in an office ' whose work is done ; and the Khang-hst editors refer to his
words as an correlate in 2,
illustration
and
its
of what
is
said
on
subject carries out the
line
5.
purpose
It
has
to retire
its '
in
an admirable way.' Line 6 Its
is
strong,
subject vigorously
hexagram.
and with no correlate to detain it in 3. and happily carries out the idea of the
THE
I3O 1.
The
first
line,
Y! KING.
TEXT.
undivided,
shows its subject But advance toes.
manifesting his strength in his
most
will lead to evil, 2.
The second
line,
certainly.
undivided, shows that with
firm correctness there will be 3.
The
good
fortune.
third line, undivided, shows, in the case of
a small man, one using all his strength and in the case of a superior man, one whose rule is not to ;
do so. Even with firm correctness the position would be perilous. (The exercise of strength in it might be compared to the case of) a ram butting against a fence, and getting his horns entangled.
The
fourth line, undivided, shows (a case in which) firm correctness leads to good fortune, and occasion for repentance disappears. (We see) the 4.
fence opened without the horns being entangled. The strength is like that in the wheel-spokes of
a large waggon. 5.
The
fifth
line,
divided, shows one
who
loses
his ram(-like strength) in the ease of his position. (But) there will be no occasion for repentance. 6. The sixth line, divided, shows (one who may be compared to) the ram butting against the fence, and unable either to retreat, or to advance as he would fain do. There will not be advantage in any respect but if he realise the difficulty (of his position), there will be good fortune. ;
XXXIV. The
strong lines predominate in
T
AVang.
It
Wan
a state or condition of things in which suggested to king there was abundance of strength and vigour. Was strength alone enough for the conduct of affairs ? No. He saw also in the figure that which suggested to him that strength should be held in subordination to the idea of right, and exerted only in harmony with it.
SECT.
THE SIN HEXAGRAM.
II.
XXXV. THE
3iN HEXAGRAM.
we see a prince who secures the tranquilthe lity (of people) presented on that account with numerous horses (by the king), and three times in In Sin
a day received at interviews. This in the
is
Line
i
Khien,
The
the lesson of the hexagram, as sententiously expressed
Thwan. is
the
strong, in
its
hexagram of
correct place, and also the and the first line in
strength,
idea of the figure might
hence we have
seem
first
line in
Ta ^wang.
to be concentrated in
it
;
and
'strength in the toes/ or
'advancing/ symbolised by But such a measure is too bold to be undertaken by one in the lowest place, and moreover there is no proper correlate in 4. Hence comes the evil auspice. Line 2 is strong, but the strength is tempered by its being in an even place, instead of being excited by it, as might be feaied. Then With firm correctness there will be the place is that in the centre.
good
it
fortune.
and
It is at the top moreso symbolled will use his strength to For him the position the utmost; but not so the superior man. is beyond the safe middle, and he will be cautious ; and not injure
Line 3
over of
is
strong,
in its
proper place.
A small man
-Oien.
himself, like the ram,
by exerting his strength. Line 4 is still strong, but in the place of a weak line ; and this gives occasion to the cautions with which the symbolism commences.
The
subject of the line going forward thus cautiously, produce good effects, such as are described.
his strength will
Line 5 is weak, and occupies a cential place. Its subject \\ill cease therefore to exert his strength ; but this hexagram does not forbid the employment of strength, but would only control and
THE
132
The
Yi KING.
TEXT.
shows one wishing to advance, and (at the same time) kept back. Let him be firm and correct, and there will be good fortune. If trust be not reposed in him, let him maintain a large and generous mind, and there will be no 1.
first line,
divided,
error. 2. The second line, divided, shows its subject with the appearance of advancing, and yet of being If he be firm and correct, there will be sorrowful.
good
He
fortune.
will receive this great blessing
from his grandmother. 3.
The
third
trusted
line,
divided,
all
by (around him). pentance will disappear.
shows
its
subject All occasion for re-
4. The fourth line, undivided, shows its subject with the appearance of advancing, but like a marmot. However firm and correct he may be, the position is
one of 5.
peril.
The
fifth line,
shows how
divided,
for repentance disappears (from let fail
in
its
occasion
all
subject).
(But)
him not concern himself about whether he shall To advance will be fortunate, and or succeed. every way advantageous.
6.
The topmost
undivided, shows one adBut he only uses them to punish
line,
vancing his horns. the (rebellious people of his own) direct
it.
All that
is
said about
him
is
city.
The
that he will give
position
no occasion
for repentance.
Line 6 being the top of
.A^n, the symbol of movement, and at subject may be expected to be active in
at the top of
Ta ATwang,
its
exerting his strength and through his weakness, the result would be as described. But he becomes conscious of his weakness, re;
flects
and
rests,
and good fortune
prosecution of his unwise
efforts.
results,
as he desists from the
SECT.
is
THE SIN HEXAGRAM.
IT.
perilous,
however
133
will be good fortune. and correct he may be, there
but there
firm
(Yet) will
be
occasion for regret.
XXXV. The Thwan more It is
fully
and
of
this
hexagram expresses
plainly than that of
any of the previous
its
subject
thirty-four.
about a feudal prince whose services to the country have The king's favour has been acceptable to his king.
made him
shown to him by gifts and personal attentions such as form the theme of more than one ode in the Shih; see especially III, iii, 7.
The symbolism of the &in means
dimly indicates the qualities of such advance/ Hexagrams 46 and 53 agree m being called by names that indicate progress and advance. The advance in 3 in 1S like that of the sun, 'the shining light, shining more and more to the perfect day/ a prince. with this
Line
to
weak, and in the lowest place, and its correlate in 4 is This indicates the small
is
i
lines
'
neither central nor in Us coirect position. and obstructed beginnings of his subject.
But by
his firm correct-
ness he pursues the way to good fortune; and though the king does not yet believe in him, he the more pursues his noble course.
Line
2 is
cential
weak, and
has
therefore
and
still
to
its
correlate in 5
mourn
in
also weak.
obscurity.
and he holds on
correct,
is
But
his way,
The symbolism
Its
subject
his
till
position is success comes
'
says he receives it from his grandmother ; and readers will be startled by the extraordinary statement, as I was when I first read it. Liteially the Text says 'the ere long.
'
'
Istam magnam felicitatem mother/ as P. Regis lendeied it, He also tries to give the name a historical a matre regis reupit. Thaito TMi-^iang, the grandmother of king Wan reference king's
5
;
;
Zan, his mother ; or to Thai-sze, his wife, and the mother of king Wu and the duke of -ATau, all famous in Chinese history, and celeBut 'king's father* and 'king's mother' are brated in the Shih. well-known Chinese appellations for 'grandfather' and 'grandThis is the view given on the passage, by -AT^^ng-jze, the Khang-hsi editors, the latter of whom, indeed, and Hsi, account for the use of the name, instead of 'deceased mother,' which we find in hexagram 62, by the regulations observed in the mother.'
.ATfi
These authorities, moreover, all agree in saying ancestral temple. that the name points us to line 5, the correlate of 2, and the lord '
of the hexagram/ at length
Now
the subject of line 5
is
acknowledges the worth of the feudal
the sovereign, lord,
who
and gives him
E Yt KING.
134
XXXVI.
THE MING
1
TEXT.
HEXAGRAM.
indicates that (in the circumstances which denotes) it will be advantageous to realise the
Ming it
1
the great blessing.
The
'
New
Digest of
Comments on
the
Yi
paiaphrase of the line, has, 'He receives at last this I am not sure great blessing from the mild and compliant ruler.' that motherly king' would not be the best and fairest translation (1686),' in
its
'
of the phrase.
Canon McClatchie has a very
on the name, 'That is, the wife
astonishing note
which he renders 'Imperial Mother'
(p.
164):
" throne of the diaoccupies the gram," viz. the fifth stroke, which is soft and therefore feminine. She is the Great Ancestress of the human race. See Imp. Ed.
of Imperial Heaven (Juno),
vol.
iv,
Sect, v, p. 25,
who
Com/
such additions to the written
Why
word? is weak, and in an odd place ; but the subjects of i and possessed by the same desire to advance as the subject of common trust and aim possess them ; and hence the not
Line 3 2 are this.
A
unfavourable auspice.
Line 4 It
is
strong, but
it
suggests the idea of a
is
in
an even place, nor
marmot
(?
or
Nothing could be more opposed to the
is it
rat), stealthily
central.
advancing.
ideal of the feudal lord in
the hexagram. line 5 that lord and his intelligent soveieign meet happily. holds on his right course, indifferent as to results, but things are so ordered that he is, and will continue to be, crowned with
In
He
success.
and suggests the idea of its subject to the last and that not only with firm correctness, but with strong force. The horns are an emblem of threatening strength, and though he uses them only in his own state, and Line 6
is
strong,
continuing his advance,
*
'
against the rebellious there, that such a prince should have any
occasion to use force
is
matter for regret
SECT.
THE MING
II.
difficulty (of the
f
HEXAGRAM.
position),
135
and maintain firm
cor-
rectness.
The
undivided, shows its subject, (in the condition indicated by) Ming 1, flying, but with 1.
first line,
When
drooping wings.
volving) his going away, he
without
may be
Wherever he
eating.
man
the superior
(is
re-
for three days
the
goes,
people
speak (derisively of him).
there
may The second
2.
line,
divided,
shows
its
subject,
(in the condition indicated by) Ming f, wounded in He saves himself by the strength of the left thigh.
a
horse
(swift)
The
3.
;
and
is
fortunate.
third line, undivided,
shows
its
subject,
the condition indicated by) Ming 1, hunting in the south, and taking the great chief (of the darkHe should not be eager to make (all) correct ness). (in
(at once).
The
4.
fourth line, divided, shows its subject (just) left side of the belly (of the dark (But) he is able to carry out the mind appro-
entered into the land).
priate (in the condition indicated by) Ming 1, quitting the gate and courtyard (of the lord of darkness).
The
5.
fifth line,
divided,
shows how the count of
Ki
fulfilled
will
be advantageous to be firm and
The
6.
there
had
is
the condition indicated by
sixth line, divided,
no
light,
Ming
t.
It
correct.
shows the case where
but (only) obscurity.
(Its subject)
ascended to (the top of) the sky; his future shall be to go into the earth. at
first
XXXVI.
In this hexagram
we have
the representation of a good
going forward in the service of his country, notwithstanding the occupancy of the throne by a weak
and
intelligent minister or officer
THE
136
XXXVII.
For ZSn,
Yi KING.
TEXT.
THE Kik ZAN HEXAGRAM.
(the realisation of what is taught in) (or for the regulation of the family), what
and unsympathising sovereign.
Hence comes
its
name
of
is
Ming I,
or 'Intelligence Wounded/ that is, injured and repressed. The treatment of the subject shows how such an officer will conduct The symbolism of the figure himself, and maintain his purpose. treated of in the same way in the first and second Appendixes. Appendix VI merely says that the advance set forth in 35 is sure to meet with wounding, and hence Qin is followed by Ming I. is
Line
i is
and in its right place; its subject should be But the general signification of the hexagram be wounded. The wound, however, being re-
strong,
going forward. supposes him to ceived at the very
commencement of
its
action,
is
but
slight.
And
hence comes the emblem of a bird hurt so as to be obliged to droop its wings. The subject then appears diiectly as 'the superior man/ He sees it to be his course to desist from the struggle for a time, and is so rapt in the thought that he can fast for three
When he does withdraw, opposition days and not think of it. him but it is implied that he holds on to his own good
follows
;
purpose.
Line 2 is weak, but also in its right place, and central ; giving us the idea of an officer, obedient to duty and the right. His wound in the left thigh may impede his movements, but does not disable him. He finds means to save himself, and maintains his
good purpose. Line 3, strong and in a strong place, is the topmost line of the lower trigram. It responds also to line 6, in which the idea of
emblemed by the upper trigram, is concentrated. is the emblem of light or brightness, the idea of which again is expressed by the south, to which we turn when we look at the sun in its meridian Hence the subject of the height. the sovereign,
The
lower trigram
SECT.
THE
II.
^AN HEXAGRAM.
fflA
most advantageous
is
that the wife
137
be firm and
correct. 1.
The
first
line,
undivided, shows
its
subject
establishing restrictive regulations in his household. Occasion for repentance will disappear. 2.
The second
shows
divided,
its
subject taking nothing on herself, but in her central place attending to the preparation of the food. Through line,
her firm correctness there
The
will
be good fortune.
shows its subject (treating) the members of the household with stern There will be occasion for repentance, severity. there will be peril, (but) there will (also) be good fortune. If the wife and children were to be smirkand ing chattering, in the end there would be occa3.
third line, undivided,
sion for regret. 4.
line
The
fourth
line,
divided,
becomes a hunter pui suing
good
officer will
over eager to put
be successful all
his
shows
game, and
in his struggle
;
its
subject
successfully.
but
let
The
him not be
things right at once.
Line 4 is weak, but in its right place. Kb Hbi says he does not understand the symbolism, as given in the Text. The translation indicates the view of line
it
commonly
evidently escapes from
his
accepted.
The
subject of the
position of danger with
little
damage. Line 5 should be the place of the ruler or sovereign in the hexagram; but 6 is assigned as that place in Ming I. The officer occupying 5, the centre of the upper trigram, and near to the sovereign, has his ideal in the count of
Xt
t
whose action appears
He
in the Shu, III, pp. 123, 127, 128. is a historical personage. Line 6 sets forth the fate of the ruler, who opposes himself to
the officer
who would do him good and
intelligent service.
Instead
of becoming as the sun, enlightening all from the height of the I can well believe sky, he is as the sun hidden below the earth. that the writer
had the
last
king of Shang in his mind.
THE
138
enriching the family.
Yl KING.
There
TEXT.
be great good
will
fortune. 5. The fifth line, undivided, shows the influence There need of the king extending to his family. be no anxiety there will be good fortune. ;
The topmost
6.
line,
undivided, shows
its
subject
possessed of sincerity and arrayed in majesty. the end there will be good fortune.
XXXVII. ^ia Zan, '
a household/ or
'
the
In
the name of the hexagram, simply means members of a family/ The subject of the
essay based on the figure, however, is the regulation of the family, by the co-operation of husband and wife in their
effected mainly several spheres,
and only needing to become universal to secure good order of the kingdom. The important place occupied by the wife in the family is seen m the short sentence of the Th wan. That she be firm and correct, and do her part well, is the first thing the
necessary to
its
regulation.
It suggests the necessity strong, and in a strong place. of strict rule in governing the family. Regulations must be estab-
Line
lished,
i
is
and
Line
2
their observance strictly insisted on.
is
weak, and in the proper place for
it,
the centre, more-
It fitly represents the wife, and what is over, of the lo\\er tngram. said on it tells us of her special sphere and duty ; and that she should be unassuming in regard to all beyond her sphere ; always
being firm and correct. Line 3 is strong, and the strength
See the Shih, III, 350. an odd place. If the place were central,
in
would be tempered
;
but the subject of the
line, in the
topmost place of the trigram, may be expected to exceed in severity. But severity is not a bad thing in regulating a family ; it is better than laxity and indulgence.
Line 4 is weak, and in its proper place. The wife is again suggested to us, and we are told, that notwithstanding her being confined to the internal affairs of the household, she can do much to enrich the family. The subject of the strong fifth line appears as the king. This may be the husband spoken of as also a king ; or the real king
whose merit is revealed first in his family, as often in the Shih, where king Wan is the theme. The central place here tempers the display of the strength and power.
SECT.
THE
JTJyWEI
XXXVIII.
THE
II.
HEXAGRAM.
139
AJTWEI HEXAGRAM.
indicates that, (notwithstanding the condition of things
there will
(still)
which it denotes), be good success.
in small matters
The
first line, undivided, shows that (to its He occasion for repentance will disappear. subject) has lost his horses, but let him not seek for them 1.
;
will return
they with bad men, he will not err with them). 2.
The second
line,
In the third
line,
(in
communicating
undivided, shows
meet with happening There will be no error. to
3.
Should he meet
of themselves.
its
subject
his lord in a bye-passage.
divided,
we
see one whose
dragged back, while the oxen in it are pushed back, and he is himself subjected to the shaving of his head and the cutting dff of his nose. There is no good beginning, but there will be a carriage
is
good end. 4.
The
fourth line, undivided,
shows
its
subject
solitary amidst the (prevailing) disunion. (But) he meets with the good man (represented by the first
it
Line 6 is also strong, and being in an even place, the subject of might degenerate into stern severity, but he is supposed to be
sincere, complete in his personal character and hence his action will only lead to good fortune.
self-culture,
and
THE
140
Yf KING.
TEXT.
and they blend their sincere desires together. The position is one of peril, but there will be no
line),
mistake.
The fifth line, divided, shows that (to its subWith for repentance will disappear. occasion ject) his relative (and minister he unites closely and 5.
he were biting through a piece of skin. When he goes forward (with this help), what error can there be ?
readily) as
6.
if
The topmost
line,
undivided, shows
its
subject
(In the solitary amidst the (prevailing) disunion. subject of the third line, he seems to) see a pig
bearing on its back a load of mud, (or fancies) there is a carriage full of ghosts. He first bends his bow
and afterwards unbends it, (for he discovers) that he is not an assailant to injure, but a near relative. Going forward, he shall meet with (genial) rain, and there will be good fortune. him,
against
XXXVIII. A^wei mutual alienation
denotes a social state in which division and
and the hexagram teaches how in small may be healed, and the way prepared for the
pievail,
matters this condition
cure of the whole system. The writer 01 writers of Appendixes I and II point out the indication in the figure of division and disunion according to their views. In Appendix VI those things appear as a necessary sequel to the regulation of the family; while impossible to discover any allusion to the family in the Text.
it
is
Line i is strong, and in an odd place. A successful course might be auspiced foi its subject ; but the correlate in line 4 is also strong; and therefore disappointment and repentance are likely to
ensue.
In the condition, however,
where people have a
Through
the
good
common
sei vices
indicated
virtue, they will
of 4, the other will
His condition may be emblemed by a which return to him of themselves.
by Khviti,
help one another. not have to repent.
traveller's loss
of his horses,
Should he meet with bad men, however, let him not shrink from Communication with them will be of benefit. His good
them.
SECT.
THE *IEN HEXAGRAM.
II.
XXXIX. THE
14!
A"IEN HEXAGRAM.
In (the state indicated by) A^ien advantage will be found in the south-west, and the contrary in the north-east.
may overcome
It will
their evil,
be advantageous and
at least
it
will
(also) to
meet
help to silence their
slanderous tongues.
Line 5 is weak, and its subject is the proper correlate of the strong 2. They might meet openly ; but for the separation and disunion that maik the time. casual, as it were a stolen, inter-
A
view, as in a bye-lane or passage, lead on to a bettei understanding.
however
will
be useful, and
may
it ought to be strong. Its correlate, howand relation between them might seem the strong, what it ought to be. But the weak 3 is between the strong lines in 2 and 4 and in a time of disunion there ensue the checking and At the same time the subject of repulsion emblemed in the Text. line 6 inflicts on that of 3 the punishments which are mentioned. It is thus bad for 3 at first, but we are told that in the end it will be well with him ; and this will be due to the strength of the sixth line. The conclusion grows out of a conviction in the mind of the author that what is right and good is destined to triumph over what is wrong and bad. Disorder shall in the long run give place to order, and disunion to union. Line 4 has no proper correlate, and might seem to be solitary. But, as we saw on line i, in this hexagram, con elates of the same Hence the subjects of 4 and i, meeting class help each other. with work good will and success. together,
Line 3
ever, in
6
is
weak, where
is
;
The
place of 5
is
odd, but the line
might arise occasion for repentance.
itself is
But
weak, so that there is a proper
the strong 2
Five being the soveieign's place, the subcorrelate to the weak 5. ject of 2 is styled the sovereign's relative, of the same surname
THE
142
Y! KING.
TEXT.
with the great man. (In these circumstances), with firmness and correctness, there will be good fortune. 1.
From
the
first
line,
advance (on the part of
divided, its
we
learn
that
subject) will lead to
while remaining stationary will
(greater) difficulties, afford ground for praise. 2.
The second
divided,
line,
shows the minister
of the king struggling with difficulty on and not with a view to his own advantage.
The
third line,
difficulty,
undivided, shows
its
shows
its
subject to He difficulties. (but advancing, only) (greater) remains stationary, and returns (to his former 3.
associates). 4.
The
fourth
divided,
line,
subject
He advancing, (but only) to (greater) difficulties. remains stationary, and unites (with the subject of the line above).
The
fifth line, undivided, shows its subject with the greatest difficulties, while friends struggling are coming to help him. 5.
6.
The topmost
line,
going forward, (only to
divided,
shows
increase)
its
the
subject
difficulties,
with him, and head of some branch of the descendants of the royal It is as easy for 5, so house. supported, to deal with the disunion
of the time, as to bite through a piece of skin. Line 6 is an even place, and yet the line is strong
;
what can
its
subject effect ? He looks at 3, which, as weak, is a proper correlate ; but he looks with the evil eye of disunion. The subject of 3 appears
no
better
than a
filthy pig,
carriage-load of ghosts.
He
nor more real than an impossible bends his bow against him, but he
unbends it, discovering a friend in 3, as i did in 4, and 5 in 2. He acts and with good luck, comparable to the falling rain, which results from the happy union of the yang and yin in nature.
SECT.
THE
II.
JSTIEN
HEXAGRAM.
143
while his remaining stationary will be (productive
There will be good fortune, and be advantageous to meet with the great man.
of) great (merit). will
XXXIX. Kitn
it
the symbol for incompetency in the feet and
is
legs, involving difficulty in
walking
;
hence
it
is
used in
this
hexa-
kingdom which makes the government this task may be successfully performed,
to indicate a state of the
gram
How
of it an arduous task.
now by
the part of the ruler, and now by a discreet this is what the figure teaches, or at least gives hints inactivity: about. For the development of the meaning of the symbolic activity
on
character from the structure of the lineal figure, see Appendixes I
and
II.
The
Thwan
seems to require three things attention to place, the presence of the great man, and the firm observance of correctness in order to cope successfully with the difficulties of the
The
situation.
first
thing
is
enigmatically expressed, and the lan-
guage should be compared with what we find in the Thwan of hexagrams 2 and 40. Referring to Figure 2, in Plate III, we find that, according to Win's arrangement of the trigrams, the southwest is occupied by Khwan ( \ and the north-east by .ffan - \ The former represents the champaign country; the (The former is easily traversed latter, the mountainous region. and held; the latter, with difficulty. The attention to place thus
becomes transformed
into a calculation of circumstances
that promise success in
tage
and those
of,
that
;
those
an enterprise, which should be taken advanthreaten difficulty and failure, which should
be shunned.
This
is
the
The Khang-hsf
generally accepted view of this difficult passage. I have been editors have a view of their own.
myself inclined to find less symbolism in it, and to take the southwest as the regions in the south and west of the kingdom, which we know from the Shih were more especially devoted to Wan and his house, while the strength of the kings of
and
Shang
lay in the north
east.
'The
idea of "the great man," Mencius's "minister of Heaven/" by the strong line in the fifth place, having for its cor-
is illustrated
weak line in 2. But favourableness of circumstances and and the presence of the great man do not dispense from the observance of firm correctness. Throughout these essays of relate the
place,
the
Yl
this is
always insisted on.
THE Y * KING
144
THE
XL.
TEXT
-
-
KIE.H HEXAGRAM.
In (the state indicated by) A'ieh advantage will be found in the south-west. If no (further) operations be called for, there will be good fortune in the old conditions). If some operations be called for, there will be good fortune in the
coming back
(to
early conducting of them.
The
i.
will
first line,
commit no
divided,
shows that
its
subject
error.
it ought to be strong as being in an odd subject advance, he will not be able to cope with the difficulties of the situation, but be overwhelmed by them. Let him
Line
i
is
If
place.
weak, whereas
its
a more favourable time.
\\ait for
Line
2 is
weak, but in
its
proper place.
Its correlation
with the
strong 5, and consequent significance, are well set forth. Line 3 is strong, and in a place of strength but its correlate in 6 is weak, so that the advance of its subject would be unsupported. ;
He
waits therefore for a better time,
who
the two lines below,
Line 4
do
little
and cherishes the subjects of
naturally cling to him.
is weak, and, though in its proper place, its subject could of himself. He is immediately below the king or great
man, however, and for the time
cultivates his loyal
when he
shall
attachment to him, waiting
be required to
act.
the king, the man great and strong. He can cope with the difficulties, and the subjects of 2 and the other lines of the
Line 5
is
lower trigram give their help.
The
action of the
forward to
?
hexagram
is
over
Let him abide where he
immediately below him. action at least.
So
shall
;
where can the weak 6 go and serve the great man
is,
he also be great
;
in meritorious
SECT.
THE
II.
2.
The second
HEXAGKAM.
JSTIEH
line,
undivided, shows
= golden)
With
arrows.
its
subject
and obtain the yellow
catch, in hunting, three foxes, (
145
firm correctness there will
be good fortune. 3.
The
third line, divided,
shows a porter with
He
will (only) his burden, (yet) riding in a carriage. tempt robbers to attack him. However firm and
he may
correct
(try to) be, there will
be cause for
regret. 4.
(To the subject *
(it is said),
of) the fourth line, undivided,
Remove your
come, between you and
toes.
whom
Friends
will (then)
there will be mutual
confidence/
The fifth line, divided, shows (its = superior man ( the ruler), executing 5.
subject), the
his function
of removing (whatever is injurious to the idea of the hexagram), in which case there will be good fortune,
by
and confidence
in
him
will
be shown even
the small men.
6.
In the sixth
prince (with his
line,
bow)
divided,
of a high wall, and hitting action) will
be
in
we
it.
(The
a feudal
see
shooting at a falcon
on the top
effect
of his
every way advantageous.
XL.
jSTieh is the symbol of loosing, untying a knot or unravela and as the this hexagram, it denotes name of ling complication ; a condition in which the obstruction and difficulty indicated by the
preceding j&Tien have been removed. The object of the author is to show, as if from the lines of the figure, how thi? new and better state of the
Thwan
kingdom
is
to be dealt with.
See what
is
said
on
the
'
the advantage to be found in the south-west.' If further active operations be not necessary to complete the subju-
of -ffien for
gation of the country, the sooner tilings fall into their old channels the better. The new masters of the kingdom should not be anxious to change all the old manners and ways. Let them do, as the duke of jffau actually did do with the subjugated people of Shang. If
THE
146
Yf KING.
TEXT.
THE SUN HEXAGRAM.
XLI.
denoted by) Sun, if there be sincerity (in him who employs it), there will be great good fortune freedom from error firmness and correctness that can be maintained and advantage in every In (what
is
:
;
;
further operations be necessary, let out delay. Nothing is said in the
them be
carried through withabout the discountenancing unworthy mmisteis or officers; but
Th wan
and removal of small men, that subject appears in
There
is
a weak
more than one of
for
this is
the lines.
line, instead of a strong, in the
first
compensated strong correlate in 4. by Hst says he does not understand the symbolism
Kb The
place is even, but the line fore is modified or tempered.
We
in 5.
are to look to
place
;
but
its
under
line 2.
strong; the strength theie2 is the con elate of the ruler
itself is
And
subject therefore for a minister striving to realise the idea of the hexagram, and pacify the subdued king-
He becomes
dom.
its
a hunter,
and disposes of unworthy men,
represented by 'the three foxes.' He also gets the yellow arrows, the instruments used in war or in hunting, whose colour is 'correct,' and whose form is ' straight/ His firm correctness will be good.
Line 3 it
is
does, the
weak, when
it
symbolism of a porter in a carriage. he get there
?
The
People
things cannot be his
and plunder him.
attack
and occupying, as
should be strong;
topmost place of the lower tngram,
The
The
suggests the ' How did
own/
And
robbers
will
subject of the line cannot protect
himself, nor accomplish anything good. What is said on the fourth line appears in the
to
it
will say,
an even Such a union
form of an address
and i, its correan odd place. will not be productive of good. In the symbolism i becomes the toe of the subject of 4. How the friend or friends, who are to come to him on the removal its
subject.
late, is
weak
in
line is strong in
place,
of this toe, are represented, I do not perceive. Line 5 is weak in an odd place ; but the place is that of the ruler, to whom it belongs to perfect the idea of the hexagram by
SECT.
THE SUN HEXAGRAM.
II.
movement
147
In what shall this
that shall be made.
the exercise of Sun) be employed? (sincerity (Even) in sacrifice two baskets of grain, (though there in
be nothing
The
1.
may be
else), first
presented.
undivided,
line,
suspending his own
shows
its
subject
and hurrying away (to of the the He will commit fourth subject line). help no error, but let him consider how far he should contribute of what is his (for the other). affairs,
2. The second line, undivided, shows that it will be advantageous for its subject to maintain a firm correctness, and that action on his part will be evil.
He
can give increase
(to his correlate)
without taking
from himself.
The
3.
third line, divided,
shows how of three
men walking together, the number is diminished by one and how one, walking, finds his friend. 4. The fourth line, divided, shows its subject ;
diminishing the ailment under which he labours by making (the subject of the first line) hasten (to his
and make him glad.
help), 5.
The
(the stores of) its
will
be no
error.
shows
parties adding to subject ten pairs of tortoise shells,
fifth line,
and accepting no
There
divided,
refusal.
There
will
be great good
fortune. removing kingdom.
all
that
It will
is
contrary to the peace and good order of the to remove especially all the small men
be his duty
which he can do with the help of
represented by the divided
lines,
his strong correlate in 2.
Then even
their ways,
Line 6 ruler.
out the
is
and
the small
men
will
change
repair to him.
the highest line in the figure, but not the place of the it appears as occupied by a feudal duke, who carries
Hence
idea of the figure against small men, according to the
symbolism employed.
THE
148
The topmost
TEXT.
Y! KING.
undivided, shows its subject giving increase to others without taking from him6.
line,
be no error. With firm correctThere will be ness there will be good fortune. in movement that shall be made. every advantage He will find ministers more than can be counted by
There
self.
will
their clans.
XLI. The great
interpretation of this
Sun
hexagram
is
encompassed with
the symbol for the idea of diminishing what is said in Appendix I has made it to
difficulties.
is
diminution; and be accepted as teaching the duty of the subject to take of what is his and contribute to his ruler, or the expenses of the government under which he lives in other words, readily and cheerfully or
;
to
pay minuere
his .
.
.
Regis says, 'Sun seu (vectigalis causa) est valde utile ;' and Canon McClaJchie in translating P.
taxes. .
Appendix 'Diminishing (by taxation for instance) .... is very lucky.' Possibly, king Wan may have seen in the figures the subject of taxation ; but the symbolism of his son takes a much I has:
My own reading of the figure and Text comes near jOang-jze, that 'every diminution and repression of what we have in excess to bring it into accordance with right and reason is comprehended under Sun/ wider range.
to the view of
Let there be sincerity
in
this,
doing
and
it
will
lead to the
It will lead to great success in great happiest results. things ; and if the correction, or it may be a contribution towards it, appear to
be very small, yet it will be accepted; as in the most solemn This is substantially the view of the hexagram religious service. the approved by Khang-hst editors. Line
i is
strong,
and
its
correlate in 4
wish to help the subject of 4
own undone
in doing so.
;
Nor
but
is
weak.
Its subject will
not leave anything of his he diminish of his own for the will
will
other without due deliberation.
Line 2
is
of a weak
strong,
line,
and
and its
But it is in the place should maintain his position without subject in the central place.
to help his correlate in 5.
moving rectness
is
the best
Maintaining his
own
firm cor-
to help him.
full of obscurity. Kb Hsf, adopting says that the lower trigram was originally three undivided lines, like 'three men walking together/
Paragraph 3 the view in >
way
is
to
my mind
Appendix
I,
SECT.
THE
II.
XLII.
Y!
HEXAGRAM.
149
THE Yi HEXAGRAM.
Yl indicates that (in the state which it denotes) there will be advantage in every movement which shall be undertaken, that it will be advantageous (even) to cross the great stream. i.
The
first line,
advantageous
undivided, shows that
that the third line, taken
line,
or the third, *
will
for its subject in his position to
and was
it
m what was
away and made
originally
away of one man
Khwan,
to be the
be
make
topmost
three divided lines,
'
and that then the change of and their proper correlation, was, continued while 6, place by 3 they one going away, and finding his friend. I cannot lay hold of any the putting
thread of reason in
;
this.
Line 4 is weak, and in an even place ; like an individual ailing and unable to perform his proper work. But the correlate in i is
The 'joy' of the line strong; and is made to hasten to its iclief. shows the desire of Us subject to do his part in the work of the hexagram. Line 5 is the seat of the
ruler,
who
is
here humble, and welcomes
the assistance of his correlate, the subject of 2. He is a ruler whom all his subjects of ability will rejoice to serve in every possible
way
;
and the
result will
be great good fortune.
Line 6 has been changed from a weak into a strong line from line 3 ; has received therefore the greatest increase, and will carry out the idea of the hexagram in the highest degree and style. But he can give increase to others without diminishing his own resources, and of course the benefit he will confer will be incalculable. Ministers will come to serve him ; and not one from each clan Such is the substance of what is said on this merely, but many. last
paragraph.
I confess that I only discern the
meaning darkly.
THE
I5O a great movement.
blame 2.
will
If
be imputed
The second
to the stores of
line,
its
Y! KING.
it
TEXT.
be greatly fortunate, no
to him.
divided,
shows
parties
adding
subject ten pairs of tortoise shells
Let him peroracles cannot be opposed. severe in being firm and correct, and there will be good fortune. Let the king, (having the virtues thus
whose
distinguished), employ them in presenting his offerings to God, and there will be good fortune.
The
shows increase given to its subject by means of what is evil, so that he Let shall (be led to good), and be without blame. him be sincere and pursue the path of the Mean, (so shall he secure the recognition of the ruler, like) an officer who announces himself to his prince by 3.
third line, divided,
the symbol of his rank.
The
fourth line, divided, shows its subject the due course. His advice to his prince pursuing is followed. He can with advantage be relied on in such a movement as that of removing the capital. 4.
5. The fifth line, undivided, shows its subject with sincere heart seeking to benefit (all below). There need be no question about it the result will ;
be great good fortune. (All below) heart acknowledge his goodness. 6.
In the sixth
line,
whose increase none will
undivided,
will
seek to assail him.
will
with sincere
we
see one to
contribute, while
He
many
observes no regular
rule in the ordering of his heart.
There
will
be
evil.
XLII. Yl has the opposite meaning to Sun, and is the symbol of addition or increasing. What king Wan had in his mind, connexion with the hexagram, was a ruler or a government operating
m
SECT.
THE KWAI HEXAGRAM.
II.
THE KwAi HEXAGRAM.
XLIII.
Kwcii requires
151
(in
him who would
fulfil
its
mean-
ing) the exhibition (of the culprit's guilt) in the royal court, and a sincere and earnest appeal (for symso as to dispense benefits
to,
and increase the resources of
all
the people. Two indications are evident in the lines ; the strong line in the ruler's seat, or the fifth line, and the weak line in the
Whether theie be other indications in place of 2. the figure or its component trigrams will be considered in dealing with the Appendixes. The writer might well say, on general correlative
grounds, of the ruler
whom
cessful in his enterpiises
he had in mind, that he would be sucand overcome the greatest difficulties.
low position might seem to debar its subenterprise. Favoured as he is, however, according ject to the general idea of the hexagram, and specially responding to the proper correlate in 4, it is natural that he should make a movement Line
i is
strong, but
its
from any great
;
and great success will make his rashness be forgotten. With paragraph 2 compare paragraph 5 of the piecedmg hexagiam. Line 2 is weak, but in the centre, and is the correlate of 5. that is,' says Friends give its subject the valuable gifts mentioned Kwo Yung (Sung dynasty), men benefit him the oracles of the divination are in his favour, spirits, that is, benefit him ; and Heaven finally, when the king sacrifices to God, He accepts. confers benefit from above/ '
;
'
;
Line 3 is weak, neither central, noi in its correct position. It would seem therefore that its subject should have no increase given But it is the time for giving increase, and the idea of his to him.
That such leceiving it by means of evil things is put into the line. things serve for reproof and correction is well known to Chinese moralists.
Line 4 subject
is
But the paragraph goes on also
to caution
and admonish.
Its the place for a minister, near to that of the ruler. weak, but his place is appropriate, and as he follows the
is
THE
152
Y! KING.
TEXT.
pathy and support), with a consciousness of the peril He should (involved in cutting off the criminal).
make announcement
(also)
that
it
will
in his
own
city,
not be well to have recourse at once to
(In this way) there will be
arms.
whatever he
The
and show
go forward
shall
advantage
in
to.
undivided, shows its subject in (the pride of) strength advancing with his toes. He goes forward, but will not succeed. There will 1.
first line,
be ground
for blame.
The second
2.
line,
undivided, shows
its
subject
full
of apprehension and appealing (for sympathy
and
help).
Late at night hostile measures may be (taken against him), but he need not be anxious about them. 3.
The
(about looks.
shows its subject with advance) strong (and determined) There will be evil. (But) the superior man, third line, undivided,
to
bent on cutting off (the criminal), will walk alone and encounter the rain, (till he be hated by his
he were contaminated (by the (In the end) there will be no blame against
proper associates) as others).
if
him. due course,
his ruler will listen to him,
and he
will
be a support in
the most critical movements.
place was
Changing the capital from place to That of Shang, frequent in the feudal times of China.
which preceded Aau, was changed five times. Line 5 is strong, in its fitting position, and of the
central.
It is the seat
who
has his proper correlate in 2. Everything good, according to the conditions of the hexagram, therefore, may be said as is done. of him ; ruler,
Line 6
is
also strong; but
topmost place of the
it
should be weak.
Occupying the
concentrate his powers in the increase of himself, and not think of benefiting those below him ; and the consequence will be as described. figure, its
subject will
SECT.
THE KWAl HEXAGRAM.
II.
153
The
4.
fourth line, undivided, shows one from buttocks the skin has been stripped, and who
whose
walks slowly and with difficulty. (If he could act) like a sheep led (after its companions), occasion for repentance would disappear. But though he hear these words, he will not believe them. 5.
The
fifth
like)
a bed of purslain,
men
line,
shows (the small which ought to be
undivided,
(The uprooted with the utmost determination. such his the line of determination), subject having will lead in with central his action, harmony position, no error or blame.
to
The
6.
sixth line, divided,
out any (helpers) on
be
whom
shows
subject with-
its
to call.
His end
will
evil.
Kwai we
have the hexagram of the third month, when and dark, of winter, represented by the sixth line, is about to disappear before the advance of the warm and In the ym line at the bjight days of the appioaching summer. a small Wan saw of or bad man, a feudal the top king symbol
XLIII. In
the last remnant, cold
prince or high minister, lending his power to maintain a corrupt government, or, it might be, a dynasty that was waxen old and
ready to vanish away
;
and
in the five undivided lines
he saw the
representatives of good order, or, it might be, the dynasty which was to supersede the other. This then is the subject of the hexa-
gram, how bad men, statesmen corrupt and yet powerful, are to be put out of the way. And he who would accomplish the task
must do so by the force of his character more than by foice of arms, and by producing a general sympathy on his side. The Thwan says that he must openly denounce the criminal in the court, seek to a \\aken general sympathy, and at the same time go about his enterprise, conscious of its difficulty and danger.
Among
his
own
he must make
Then
let
Line
i
it
adherents, moreovei, as
understood
how
is
strong, the
first line
But
it is
were
in his
own
city,
unwillingly he takes up arms.
him go forward, and success
the idea of strength.
if it
will
attend him.
of that trigram, which expresses The stage of
in the lowest place.
THE
154
XLIV.
Y ^ KING.
TEXT.
THE KAu HEXAGRAM.
Ku will
shows a female who is bold and strong. not be good to marry (such) a female.
the enterprise
is
victory certain.
too early, and the preparation too small to Its subject had better not take the field.
It
make
Line 2 is strong, and central, and its subject is possessed with But his the determination to do his pai t in the work of removal. eagerness is
is
cautious,
tempered by his occupancy of an even place; and he and no attempts, however artful, to harm him will take
effect.
strong, and its subject displays his purpose too eagerly. beyond the central position, moreover, gives an indication of
Line 3
Being
is
Lines 3 and 6 are also proper correlates ; and, as elsewhere in the Yf, the meeting of and yang lines is associated with falling The subject of 3, therefore, communicates with 6, in a way rain. evil.
ym
that annoys his associates; but nevei theless he commits no enoi, and, in the end, incuis no blame. Line 4 is not in the centre, nor in an odd place, appropriate to it
as undivided.
Its subject therefore will
not be at
rest,
nor able to
do anything to accomplish the idea of the hexagram. He is symbolised by a culprit, who, according to the ancient and modern custom of Chinese courts, has been bastinadoed till he presents the appearance in the Text. Alone he can do nothing; if he could follow others, like a sheep led along, he might accomplish something, but he will not listen to advice. Purslam grows in shady places, and
hence we find
close contiguity to the topmost line, which ruler's
seat,
evil
may come
strenuous efforts must be
to
made
him from to
it
here in
yin. As 5 is the such contiguity, and
is
prevent such an
evil.
The
subject of the line, the ruler in the central place, will commit It must be allowed that the symbolism in this line error.
not easily managed. The subject of the 6th
posed
of.
line,
standing alone,
may
no is
be easily dis-
SECT.
THE KAU HEXAGRAM.
II.
1.
The
2.
The second
155
shows how its subject should be kept (like a carriage) tied and fastened to a metal drag, in which case with firm correctness there will be good fortune. (But) if he move in evil will He will be (like) any direction, appear. a lean pig, which is sure to keep jumping about. first line,
with a wallet of it
will
divided,
line,
There
fish.
not be well
undivided, shows
to let (the
will
be no
its
subject
error.
subject of the
But
first line)
go forward to the guests. undivided, shows one from 3. The third line, whose buttocks the skin has been stripped so that he walks with difficulty. The position is perilous, but there will be no great error. 4.
The
fourth
undivided, shows
line,
with his wallet, but no
fish in
it.
This
its
will
subject give rise
to evil.
The
fifth line,
undivided, (shows its subject as) a medlar tree overspreading the gourd (beneath it). 5.
he keep his brilliant qualities concealed, issue) will descend (as) from Heaven. If
(a
good
The
sixth line, undivided, shows its subject others on his horns. There will be occareceiving sion for regret, but there will be no error. 6.
XLIV. The
single, divided, line at the top of Kwai, the hexathe third month, has been displaced, and -Oien has ruled over the fourth month of the year. But the innings of the divided the hexagram of line commence again; and here we have in
gram of
Kau
the
fifth
month, when
light
and heat are supposed both
to begin
to be less.
In that divided line
worthy man, beginning
Wan
saw the symbol of the small or ungovernment
to insinuate himself into the
THE
156
XLV.
In (the
state
Yf KING.
TEXT.
THE SHUI HEXAGRAM.
denoted by) 3hui, the king will It will be advan-
repair to his ancestral temple.
His influence, if unchecked, would go on to grow, of the country. and he would displace one good man after another, and fill the vacant seats with others like-minded with himself. The object of
Wan
tn his
Thwan,
encroachment of
this
was
therefore,
to
enjoin resistance to the
bad man.
K&u is defined as giving the idea of suddenly and casually So does the divided line appear encountering or meeting with. And this significance of the name rules all at once in the figure. in the interpretation of the lines, so as to set
on one
side the
more
common
interpretation of them according to the correlation ; how the meaning of the figures was put into them from the showing minds of Wan and Tan in the first place. The sentiments of the
Text are not learned from them often fantastically, and forth of themselves.
made
;
but they are forced and twisted,
to appear to give those sentiments
Here the first line, divided, where it ought to be the contrary, becomes the symbol of a bold, bad uoman, who appears unexpectedly on the scene, and wishes to subdue or win all the five strong lines to herself. No one would contract a man mge with such a female ; and every good servant of his country will try to repel the entrance into the
government of every
officer
who can be
so
symbolised.
Line
i
represents the
bte
noire of the
figure.
If its subject
can be kept back, the method of firm government and order will If he cannot be restrained, he will become disgusting proceed.
and dangerous. It is not enough for the carriage to be stopt by the metal drag; it is also tied or bound to some steadfast Internal and external restraints should be opposed to the object. bad man.
The
'
wallet of fish
'
under
line 2 is
supposed to symbolise the
SECT.
THE 3HUI HEXAGRAM.
II.
157
tageous (also) to meet with the great man and then there will be progress and success, though the advan;
must come through firm correctness. The use of great victims will conduce to good fortune and in whatever direction movement is made, it will tage
;
be advantageous.
The
shows
subject with a sincere desire (for union), but unable to carry it out, so that disorder is brought into the sphere of i.
first line,
his union. correlate),
divided,
its
he cry out (for help to his proper once (his tears) will give place
If
at
all
subject of line i. 2, by virtue of the
has
It
come
into the possession of the subject of
name Kdu, which I have pointed With his strength therefore he can repress the advance of i. He becomes in fact the lord of the hexagram/ and all the other strong lines are merely guests and especially is it important that he should prevent i from approaching them. This is a common It seems farexplanation of what is said under this second line. fetched ; but I can neither find nor devise anything better. With what is said on line 3, compare the fourth paragraph of the duke's Text on the preceding hexagram. Line 3 is strong, meaning of the
out.
'
;
has no correlate above by the intervening 2. It cannot do much but its aim being to repress that, theie will be
but has gone beyond the central place
and
cut off from
is
therefore against no great error.
Line
i is
2.
him may
Line 5
is
,
but it has already met and ; therefoie stands alone; and of 4 subject be looked for.
the pioper correlate of 4
associated with evil to
i
;
;
i
The
strong,
and
in the ruler's place.
like that of a forest tree to the
Its relation to i is
spreading gouid.
But
let
not
its
subject use force to destroy or repress the growth of i ; but let him restrain himself and keep his excellence concealed, and Heaven will set its seal to his virtue.
The symbolism
of line 6
is difficult to
meaning of what is said is pretty observe The subject of this line '
:
drawn from time
;
the world.
but his person
clear. is like
understand, though the
The Khang-hsl editors officer who has with-
an
He can accomplish no service for the removed from the workers of disorder. 1
is
THE
158
He
need not mind (the temporary diffias he goes forward, there will be no error.
to smiles. culty)
;
TEXT.
Y! KING.
The second
shows its subject led forward (by his correlate). There will be good There is entire fortune, and freedom from error. sincerity, and in that case (even the small offerings 2.
of)
line, divided,
the vernal sacrifice are acceptable.
3.
The
third
line,
divided,
shows
its
subject
union and seeming to sigh, yet nostriving where finding any advantage. If he go forward, he will not err, though there may be some small cause after
for regret. 4.
The
fourth line, undivided, shows
its
subject
such a state that, if he be greatly fortunate, he will receive no blame. in
The
undivided, shows the union (of There all) under its subject in the place of dignity. will be no error. If any do not have confidence in 5.
fifth line,
him, let him see to
that (his virtue) be great, longfirmly correct, and all occasion for
continued, and
it
repentance will disappear. 6.
The topmost
sighing and weeping
XLV.
3 hui
shows its subject but there will be no error.
line, ;
divided,
denotes collecting together, or things so collected
;
hexagram concerns the state of the kingdom when a happy union prevails between the sovereign and his ministers, between high and low and replies in a vague way to the question how this state is to be preserved by the influence of religion, and and hence
this
;
;
the great man, who is a sage upon the throne. ' He, the king/ will repair to his ancestral temple, and meet in Whatever he does, spirit there with the spirits of his ancestors.
being correct and
His religious services and splendour. His victims
right, will succeed.
be distinguished by
their dignity
will
will
SECT.
THE SHANG HEXAGRAM.
II.
XLVI.
THE SHANG HEXAGRAM.
indicates that (under
ShSng
159
its
conditions) there
be great progress and success.
will
Seeking by
be the best that can be obtained, and other things mony with them.
will
be in har-
Line
i is weak, and in the It has a place of a strong line. in 4, but is separated from him by the intervention conelate pioper of two weak lines. The consequence of these things is supposed to
be expressed
in the first part of the
symbolism
;
but the subject of
possessed by the desire for union, which is the theme of the hexagram. Calling out to his correlate for help, he obtains the line
it,
and
his
Line in 5,
is
sonow
is
turned into joy.
pioper place, and responds to the strong ruler He encourages and helps the advance of its subject
2 is in its
who
possesses also the sincerity, proper to him in his cential position; and though he were able to off< r only the sacrifice of the spring, small
compared with the
fulness of the sacrifices in
summer and
autumn, it would be accepted. Line 3 is weak, m the place of a stiong line, and advanced from The topmost line, moreover, is no pioper the central place. correlate. But its subject is possessed by the desire for union ; and though 2 and 4 decline to associate with him, he presses on to 6,
which
them
together, notwithstanding 3
is
That common desire brings and 6 are both divided lines ; and
also desirous of union.
with difficulty the subject of 3 accomplishes his object. [But that an oidinaiy rule for interpreting the lineal indications
may be thus overruled by much of fancy there is in on
extraordinary considerations shows how the symbolism or in the commentaiies
it.]
Line 4 has
its
correlate in
i,
and
is
near to the ruling line in
5.
We may
expect a good auspice for it ; but its being strong in an odd place, calls for the caution which is insinuated.
Line 5
is
strong, central,
and
in its correct position.
Through
THE
160
Y! KING.
meet with the great Advance to subject need have no anxiety.
(the qualities implied in
man,
TEXT.
its
it)
to
the south will be fortunate. 1.
The
2.
The second
shows its subject advancing upwards with the welcome (of those above There will be great good fortune. him). first
line,
divided,
undivided, shows
its
undivided, shows
its
subject with that sincerity which will make even the (small) There offerings of the vernal sacrifice acceptable. will 3.
be no
The
line,
error.
third line,
ascending upwards 4.
The
fourth
employed by
mount KM.
subject
an empty city. divided, shows its subject
(as into) line,
the king to present his offerings on There will be good fortune there will ;
be no mistake. 5.
The
fifth line,
divided,
shows
its
subject firmly
and therefore enjoying good fortune. ascends the stairs (with all due ceremony). correct,
6.
The
sixth line, divided,
shows
its
He
subject ad-
be found vancing upwards blindly. Advantage in a ceaseless maintenance of firm correctness. will
subject there the hexagram.
its
Line for
6,
union
in 5.
;
may
be expected the
of the idea of
weak, and at the extremity of the figuie, is still anxious but he has no proper correlate, and all below are united
mourns his solitary condition preserve him fiom error and blame.
Its subject
feeling will
XL VI.
full realisation
;
and
his
good
The character Shang
is used of advancing in an upward and And here, as the name direction, 'advancing ascending/ of the hexagram, it denotes the advance of a good officer to the
The second line, in the centre highest pinnacle of distinction. of the lower trigram, is stiong, but the strength is tempeied by its being in an even place. As the lepresenl alive of the subject of the
SECT.
THE KHWAN HEXAGRAM.
II.
THE KHWAN HEXAGRAM.
XLVII.
KhwSn
In (the condition denoted by) be) progress and
(yet
l6l
there
For the
success.
firm
may and
shows him to be possessed of modesty and force. Then fifth place, is occupied by a divided line, indiThe officer therefore cating that he will welcome the advance of 2. both has the qualities that fit him to advance, and a favourable
hexagram,
it
the ruler's seat, the
opportunity to do so. It is said that
in 5,
after
The result of his advance will be fortunate. he has met with the ruler, the great man '
'
'advance to the south
will
JTu Hsi and other
be fortunate.' '
' say that advancing to the south is equivalent simply to The south is the region of brightness and advancing forwards. warmth advance towards it will be a joyful progress. As P. Regis
critics '
1
;
explains the phrase, the traveller will proceed ilh qua itur ad austiates felicesque plagas.'
'
via recta simillima
Line i is weak, where it should be strong its subject, that is, is humble and docile. Those above him, therefore, welcome his advance. Another interpretation of the line is suggested by Appen;
which deserves consideration. As the first line of Sun, moreover, it may be supposed to concentrate in itself its attribute dix I;
of docility, and be the lord of the tngram. See on the second line of 3h u i. Line 2
is
strong,
and the weak
proper correlate. We have a strong officer serving a weak ruler he could not do so unless he were penetrated with a sincere and devoted loyalty. 5
is
its ;
Paragraph 3 describes the boldness and fearlessness of the advance of the third line. According to the Khang-hsl editors, who, I think, are right, there is a shade of condemnation in the line.
Its subject is
too bold.
Line 4 occupies the place of a great minister, in immediate contiguity to his ruler,
highest
who
confides in him, and raises
distinction as a feudal
prince.
him
The mention
to the
of mount
1
THE
62
TEXT.
Y! KING.
correct, the (really) great man, there will If will fall into no error. fortune.
He
be good he make
words cannot be made good. 1. The first line, divided, shows its subject with bare buttocks straitened under the stump of a tree. He enters a dark valley, and for three years has no prospect (of deliverance). speeches, his
2.
The second
line,
undivided, shows
and viands.
straitened amidst his wine
its
subject
There come
him anon the red knee-covers be well for him (to maintain
(of the ruler). his sincerity as) in sacrificing. Active operations (on his part) will lead to evil, but he will be free from blame.
to
It will
third line, divided, shows its subject 3. The straitened before a (frowning) rock. He lays hold of He enters his palace, and does not see his thorns. wife.
There
be
will
evil.
The
fourth line, undivided, shows its subject proceeding very slowly (to help the subject of the 4.
first line),
who
is
by the carriage adorned There will be occasion
straitened
with metal in front of him. for regret, but the
end
will
be good.
\, at the foot of which was the capital of the lords of -ffau, seems to take the paragraph out of the sphere of symbolism into that of 'The king' in it is the last sovereign of Shang; the history.
feudal prince in it is Wan. In line 5 the advance has reached the highest point of dignity, and firm correctness is specially called for. ' Ascending the steps
of a
1
stair
may
intimate, as A*u
Hsi
says, the ease of the
or according to others (the Khang-hsJ editors
among
advance;
them),
its
ceremonious manner.
What can
the subject of the
gained all his wishes, and advance is blind and foolish will
still
hexagram want more ? he
is
for
He
going onwards.
has
His
and only the most exact correctness ; save him from the consequences.
SECT.
THE KHWAN HEXAGRAM.
II.
The
163
undivided, shows its subject with He is straitened by (his his nose and feet cut off. 5.
fifth line,
He
ministers in their) scarlet aprons.
is
leisurely
movements, however, and is satisfied. It will be well for him to be (as sincere) as in sacrificing (to in his
spiritual beings). 6.
The
sixth line, divided,
shows
bound with creepers dangerous position, and saying ened, as
move,
I
errors,
if
shall repent it.' If there will be good
;
subject strait-
its
or in a high and '
(to himself),
If
I
he do repent of former fortune in his going
forward.
XLVII. The for
character
an enclosure
tree within
want of room
to spread its
'
;
'a
Khwan '
;
a
presents us with the picture of a
* according to Williams, fading allowed to Tai not accoiding Tung,
plant,'
'
tree,'
branches/
However
this be, the
term conveys the
idea of being straitened and distressed ; and this hexagram indicates a state of things in which the order and government that would
conduce
to the well-being of the country
ment, which, by
and
others,
Looking
skilful
is finally
management on
can hardly get the developthe part of
'
the great
man
'
secured for them.
at the figure
strong lines
we
see that the
but 2
is
two central plaoes are i and 3, both
confined between
; occupied by of which are weak, and 5 (the luler), as well as 4 (his minister), is covered by the weak 6 ; all which peculiarities are held to indicate
the repression or straitening of
which the same view
Appendix
is
good men by bad.
For the way
in
derived from the great symbolism, see
II, in loc.
concluding sentence of the Th wan is literally, If he speak, ' he will not be believed ; but the Khang-hst editors give sufficient reasons for changing one character so as to give the meaning in
The
*
the translation.
'Actions,' not words, are
what are required
in
the case.
The symbolism
of
'
'
buttocks
is
rather a favourite with the duke
chacun a son gout.' The poor subject of line i sitting on a mere stump, which affords him no shelter, is indeed badly off. The line is at the bottom of the trigram indicating peril, and 4, which is its proper correlate, is so circumstanced as not to be able of A!au
'
;
THE
1 64
a town to render
it
(we think
at) 3\ng,
may be help
;
TEXT.
THE SING HEXAGRAM.
XLVIII.
(Looking
Y! KING.
how
of)
(the site of)
changed, while (the fashion of)
hence comes the unfavourable auspice.
used, as often, for a long time. years' The three strong lines in the figure (2, 4,
'
its
Three
is
'
represent
superior
persons or estates,
men
'
and
and
5) are
all
held to
being straitened is not in their but in their principles which are denied develop;
their
ment
Hence the subject of 2 is straitened while he fares sumptuHis correlate in 5, though not quite proper, occupies the ruler's place, and comes to his help. That it is the ruler who comes appears from his red or vermillion knee-covers, different from the scarlet knee-covers worn by nobles, as in paragraph 5. ously.
Let 2 cultivate his sincerity and do the work of the hexagram as
he were sacrificing to all will be well.
For to
'
a
spiiitual '
full
explanation
what Confucius
is
beings
and
;
of paragraph 3
made
to say
on
it
J5TA
in
if
then, if he keep quiet,
Hsi
refers his readers
Appendix
The
reader, however, will probably not find The Khang-hsi editors say here : passage.
'
III,
ii,
35.
much light in that The subjects of the
three divided lines (i, 3, and 6) are all unable to deal aright with The first is at the the straitened state indicated by the figure.
bottom, sitting and distressed. The second, occupies the third place, where he may either advance or retreat ; and he advances
and
is distressed.
finds
none
Wounded
to receive
him
;
abroad, he returns to his family, and so graphically is there set forth the
which reckless action brings.' Line 4 is the proper correlate of i, but it is a strong line in an even place, and its assistance is given dilatorily. Then i is overridden by 2, which is represented by a chariot of metal.' It is difficult for the subjects of i and 4 to come together, and effect much ; but 4 is near 5, which is also a strong line. Through a distress
'
SECT.
THE SING HEXAGRAM.
II.
165
no change. (The water of a well) never disappears and never receives (any great) increase, and those who come and those who go can draw and enjoy the benefit. If (the drawing) have nearly been accomplished, but, before the rope has
wells undergoes
quite reached the water, the bucket
is
broken, this
is evil.
The men
1.
that
first line,
divided,
not drink of
will
shows a well so muddy it; or an old well to
which neither birds (nor other creatures) resort 2. The second line, undivided, shows a well from which by a hole the water escapes and flows away to the shrimps (and such small creatures among the grass), or one the water of which leaks away from a broken basket.
The
3.
third line, undivided,
has been cleared out, but are sorry for out and used.
both he and
common
this, for
well,
which
Our
hearts
the water might be drawn intelligent,
receive the benefit of
sympathy, the subject of 5
So the symbolism of
cess.
shows a
not used.
king were (only)
If the
we might
is
this
have a measure of suc-
will
line
it.
has been explained,
not
very satisfactorily.
Line 5 below
is
repressed by 6, and pressed is
its
wounded.
subject Especially minister in 4, with his scarlet knee-covers.
is
Tui, with the quality of complacent
on by
4.
Above and
he straitened by the But the upper trigram
is
satisfaction.
And
this indi-
of 5 gets on notwithstanding his This explanation is not more straits, especially by his sincerity. than the last. satisfactoiy
cates,
it
is
Line 6
said, that the subject
is
at the top of the figure,
to reach
supposed perilous summit.
moved his
its
height
But
will
distress
;
be fortunate.
and
if
may be
appears bound and on a
his extremity is also his opportunity.
to think of repenting
doing so
where the
Its subject
He
is
he do repent, and go forward,
1
THE
66
The fourth
4.
of which
is
line,
The
6.
The topmost
TEXT.
shows a well, the There will be no error.
divided,
well laid.
5.
Y! KING.
lining
undivided, shows a clear, limpid well, (the waters from) whose cold spring are (freely) drunk. fifth line,
divided,
line,
shows
(the water
from) the well brought to the top, which is not allowed to be covered. This suggests the idea of
There
sincerity.
will
XLVIII. Sing, which
be great good fortune.
gives
its
name
to this hexagram,
is
the
symbol of a well. The character originally was pictorial (4t), intended to represent a portion of land, divided into nine paits, the central portion belonging to the government, and being cultivated by the joint labour of the eight families settled on the other In the centre of it, moreover, was a well, which was the divisions. joint
property of
What
all
the occupants.
on 3i n g might be
styled 'Moralisings on a well/ or 'Lessons to be learned from a well for the good order and
said
is
government of a country.' What a well is to those in its neighbourhood, and indeed to men in general, that is government to a people. If rulers would only rightly appreciate the principles of government handed down from the good ages of the past, and faithfully apply them to the regulation of the present, they would be blessed themselves and their people with them.
Thwan we
have the well, substantially the same through of society ; a sure source of dependance to men, for their refreshment and for use in their cultivation of the ground Its In the
many changes
form is what I have seen in the plains of northern China; what may be seen among ourselves in many places in Europe. It is deep, and the water is drawn up by a vessel let down from the top ; and the value of the well depends on the water being actually raised. And so the principles of government must be actually earned out. Line or
is
i
,
being weak, and
made
to suggest, the
very bottom of the figure, suggests, symbolism of it. Many men in authority at the
are like such a well
; corrupt, useless, unregarded. strong, and might very well symbolise an active spring, ever feeding the well and, through it, the ground and its cultivators ;
Line 2
but
it
is
is
in
an inappropriate place, and has no proper correlate.
SECT.
THE KO HEXAGRAM.
II.
XLIX.
(What takes place in
only after
it
THE Ko HEXAGRAM.
as indicated by)
K o is believed
There will Advantage will come
has been accomplished.
be great progress and success. from being firm and correct. (In that case) occasion for repentance will disappear.
The
undivided, shows its subject (as if he were) bound with the skin of a yellow ox. i.
Its cool
first
line,
waters cannot be brought to the top.
So important
is
it
that the ministers of a country should be able and willing rightly to administer its government. In the account of the ancient Shun it is
stated that
he once saved his
life
by an opening
in the lining of
a well.
Line 3 is a strong line, in its proper place and must represent an able minister or officer. But though the well is clear, no use is made of it. I do not find anything in the figure that can be connected with this fact. The author was wise beyond his lines. After the first sentence of the paragraph, the duke of K&m ceases from his function of making emblems; reflects and moralises. Line 4 is weak, but in its proper place. Its subject is not to be condemned, but neither is he to be praised. He takes care of ;
himself, but does nothing for others. is strong, and in its right place. The place is that of the and suggests the well, full of clear water, which is drawn Such is the good Head of up, and performs iis useful work. government to his people.
Line 5
ruler,
Line 6 is in its proper place, but weak. If the general idea of the figure was different, a bad auspice might be drawn from it. But here we see in it the symbol of the water drawn up, and the Then top uncovered so that the use of the well is free to all. the mention of 'sincerity' suggests the inexhaustibleness of the
elemental supply.
1
68 2.
The
second
THE
Yl KING.
line,
divided,
TEXT.
shows
its
subject
changes after some time has passed. There will be Action taken will be fortunate.
making
no
his
error. 3.
The
taken by firm
shows that action be evil. Though he be
third line, undivided, its
and
subject will
correct,
his position
is
perilous.
If the
change (he contemplates) have been three times fully discussed, he will be believed in. 4.
The
fourth line, undivided, shows occasion for
repentance disappearing (from its subject). Let him be believed in; and though he change (existing) ordinances, there will be 5.
man when
The
fortune.
good
undivided, shows the great (producing his changes) as the tiger (does Before he divines he) changes (his stripes). fifth
line,
(and proceeds to action), faith has been reposed him.
in
6.
man
The
sixth
line,
shows the superior
divided,
producing his changes as
the leopard (does spots), while small men
when
he) changes (his change their faces (and show their obedience). go forward (now) would lead to evil, but there be good fortune in abiding firm and correct.
XLIX. The of changing. alive or dead,
character called
Ko orKeh
is
To will
used herein the sense
Originally used for the skin of an animal or biid, it received the significance of changing at a very
Its earliest appearance, indeed, in the first Book of the early time. in is that sense. the transition was made from the idea Shu,
How
of a skin or hide to that of entered on here.
occurring
The
called for
greatest scale.
The
change
is
a subject that need not be
author has before him the subject of changes in the state of the country ; it may be on the
necessity of
them
is
recognised, and hints are
SECT.
THE TING HEXAGRAM.
II.
THE TING HEXAGRAM.
L.
Ting
169
gives the intimation of great progress and
success.
The
i.
first line,
thrown and
its
given as to the
spirit
divided,
shows the caldron over(But) there will be
feet turned up.
and manner
in
which they should be brought
about.
For the way
in
which the notion of change
is
brought out of
It is assumed the trigrams of the figure, see Appendixes I and II. in the Thwan that change is viewed by people generally with When suspicion and dislike, and should not be made hastily.
made
as a necessity, and
its
good
be and a
effects appear, the issues will
A
great and good. proved necessity for firm correctness in the conduct of them
:
them beforehand
;
these are the conditions
by which changes should be regulated. Line i, at the bottom of the figure, may be taken as denoting change made
at
too early a period.
Hence helper, moreover, above. up, unable to take any action.
It
its
has no proper correlate or
subject
is
represented as tied
Line 2, though weak, is in its correct place. It is in the centre also of the trigram L!, signifying brightness and intelligence, and has a proper correlate in the strong 5. Let its subject take action in the
way
of change.
The symbolism and and
of paragraph 3
in the coirect position, but
it
is
twofold.
The
line is strong,
has passed the centre of Sun
These conditions may dispose its and violent changing which would be bad. But if he act cautiously and with due deliberation, he may take action, and he will be believed in. Line 4 is strong, but in the place of a weak line. This might vitiate any action of its subject in the way of change, and give occasion for repentance. But other conditions are intimated that is
on
its
outward verge.
subject to reckless
THE
I7O
Y! KING.
TEXT.
advantage in its getting rid of what was bad in it. (Or it shows us) the concubine (whose position is improved) by means of her son. There will be
no
error.
2. The second line, undivided, shows the caldron with the things (to be cooked) in it. (If its subject can say), My enemy dislikes me, but he cannot '
approach me/ there 3.
The
third line,
with (the places of) its
be good fortune. undivided, shows the caldron
will
its
The progress The fat flesh of
ears changed.
is
(of (thus) stopped. subject) the pheasant (which is in the caldron) will not be But the (genial) rain will come, and the eaten.
grounds for repentance will disappear. be good fortune in the end. 4.
with
The
fourth line, undivided,
broken
feet
its
;
and
There
will
shows the caldron
contents, designed for
its
the ruler's use, overturned and spilt. Its subject will be made to blush for shame. There will be evil. will have a contrary effect ; and if he have further secured general confidence, he may proceed to the greatest changes, even to change the dynasty, with good fortune/ The conditions favourable to '
his action are said to
be such as these
:
The
line
has passed from
the lower trigram into the upper ; water and fire come in it into contact ; the fourth place is that of the minister immediately below the ruler's seat. subject of 4 in
All these considerations
demand
action from the
the idea of the hexagram. Line 5 has every quality proper to ' the lord of the hexagram/ and his action will be in every way beneficial. He is symbolled by
harmony with
the tiger; and the changes which he makes by the bright stripes of the tiger when he has changed his coat.
Line 6
is
weak, but
hexagram.
If
'the gieat
man/
its subject is penetrated with the spirit of the subject be a superior man, only inferior to immediately below, the changes he makes will be
its
inferior only to his.
submissive.
The
If he be a small
man, he
lesson for him, however, correct without taking any action of his own.
will is
be compliant and
to abide firm
and
SECT.
THE TING HEXAGRAM.
II.
17!
The
fifth line, divided, shows the caldron with ears and rings of metal in them. There will yellow be advantage through being firm and correct. 5.
The
shows the caldron with rings of jade. There will be great good fortune, and all action taken will be in every way 6.
sixth line, undivided,
advantageous. L. Ting was originally a pictorial character, representing a caldron with three feet and two ears, used for cooking and preparing food for the table (the mat in old times) and the altar. The picture
has disappeared from the character, but it is said that in the hexaoutline from which fancy may construct the
gram we have an vessel.
The
lower
represents its feet ; lines 2, 3, 4, body of it ; line 5, divided, represents its two ears; and line 6, undivided, the handle by which it was VI makes Ting earned, or suspended from a hook. Appendix all
line, divided,
undivided, represent the
Ko in the order of the hexagrams, because theie is no changer of the appearance and character of things equal to the furnace and caldron
follow
!
two hexagrams named from and ; they are both descriptive of the government's work of nourishing. There are three hexagrams
Ting and 3 ing
(48) are the only
men
things in ordinary use with
is the theme, i (27), under which we are told in Appendix I that the sages nourished men of worth, by means of them to reach to the myriads of the people/ 3*ng treats of the nourish-
of which that
'
ment of
by the government through its agriTing treats of the nourishment of men of talents and virtue; and that being understood, it is said, without more ado, that it intimates great progress and success/ The Text that follows, however, is more difficult to interpret than cultural
the people generally and other methods; '
that of
3ing.
weak, and little or nothing can be expected from its it has a proper correlate in the strong 4 ; and the disastrous overthrow, causing the feet to be directed towards 4, is
Line
is
i
But
subject.
understood to be lucky, as accelerating the co-operation of their two lines The overturned caldron is thereby emptied of bad stuff !
had accumulated in it which comes to the same
that
than a wife,
!
!
The
thing.
writer uses another illustration,
A
concubine
like the ovei thrown caldron.
But
is less
if
honourable
she have a son,
THE
172
Yf KING.
TEXT.
THE A'AN HEXAGRAM.
LI.
gives the intimation of ease and developWhen (the time of) movement (which it
ment.
indicates) comes, (the subject of the
hexagram) will be found looking out with apprehension, and yet while the proper wife has none, he will be his father's heir, and the mother, the concubine, will share in the honour of his position. Thus the issue of what was so unpromising is good. At least 'there is no mistake/ The above is what is found in the best commentaries on the paragraph. I give it, but am myself dissatisfied with
Line
it. '
2 is strong.
The enemy Ms
the
first line,
which
solicits i.
and the whole paragraph gives a good auspice. The personal pronoun seems to show that the whole was, or was intended to be, understood as an oracular response in divination. This paragraph is rhymed, moreas i are also and over, 4 3, One, however,
able to resist the solicitation;
is
:
,
'
In the caldron
See
my
is
good
fare,
foe with angry glare;
But touch
me
he does not dare/
Line 3 is also strong, and in the proper place and if its correlate were the divided 5, its auspice would be entirely good. But instead of 5, its correlate is the strong 6. The place of the ears at 5 has been changed. Things promise badly. The advance of 3 is ;
The good meat in the caldron which it symbolises will stopped. not be eaten. But 3 keeping firm 5 will by and by seek its The yin and the yang will mingle, and their union will society !
be followed by genial rain. The issue will be good. Line 4 is in the place of a great minister, who is charged with the most difficult duties, which no single man can sustain. Then the strength of 4 late is the
is
weak
weakened by being z in
in
the lowest place.
an even
place,
and
its
corre-
Its subject is insufficient
of
SECT.
THE *AN HEXAGRAM.
II.
smiling and
1
When
talking cheerfully.
73
the move-
ment
(like a crash of thunder) terrifies all within a hundred 11, he will be (like the sincere worshipper) who is not (startled into) letting go his ladle and
(cup of) sacrificial
The
1.
when
first
spirits.
line,
undivided, shows
its
subject,
movement approaches, looking out and
the
around with apprehension, and afterwards smiling and talking cheerfully. There will be good fortune.
The second
2.
when
He
his
(in
shows
divided,
movement approaches,
the
peril.
line,
it
judges
possession),
in
its
subject,
a position of
better to let go the articles and to ascend a very lofty
There is no occasion for him to pursue height. in seven days he after (the things he has let go) ;
will find
them.
The
3.
third line, divided,
shows
subject dis-
its
If traught amid the startling movements going on. those movements excite him to (right) action, there will
be no mistake.
himself for his work, and he has no sufficient help
be
will
;
and the
result
evil. '
'
says the Daily Lecture, praises the ruler as con' Yellow has the to worthy with his humble virtue/ descending ' ' occurred repeatedly as a correct colour ; and here the yellow
Paragraph
5,'
'
'
ears
and strong rings of metal
'
are intended to intensify our appreis divided, a caution is
As the line ciation of the occupant of 5. added about being firm and correct.
strong, but the strength is tempered by its being in an It is this which makes the handle to be of jade, which, is supposed to have a peculiar and rich softness hard, very
Line 6
is
even place.
though its own.
' The great auspice of the line is very good. minister/ it is said, the subject of 6,' performs for the ruler, the subject of 5, in helping his government and nourishing the worthy,
of
The
'
the part which the handle does for the caldron.
TH E
174 4.
The
Yf KING.
TEXT.
fourth line, undivided, shows
amid the
startling movements, in the mud. (deeper)
The
its subject,
supinely
sinking
divided, shows its subject going and coming amidst the startling movements (of but perhaps he the time), and always in peril will not incur loss, and find business (which he can 5.
fifth line,
;
accomplish). 6.
The topmost
line,
divided,
shows
its
subject,
amidst the startling movements (of the time), in breathless dismay and looking round him with If he take action, there will trembling apprehension. be evil. If, while the startling movements have not
own person and his neighbourhood, (he were to take precautions), there would be no error, though his relatives might (still) speak against him. reached his
LI. -flfan to
among
the trigrams represents thunder, and, according significance of them, the oldest son.'
W&n's arrangement and
'
It is a phonetic character in which the significant constituent is Yu, meaning rain, and with which are formed most characters that denote atmospherical phenomena. The hexagram is formed of the trigram A"an redoubled, and may be taken as representing the crash or peal of thunder; but we have seen that the attribute or virtue of the trigram is moving, exciting power;' and thence, symbolically, the character is indicative of movement taking place in society or This is the meaning of the hexagram and the in the kingdom. c
;
such subject is the conduct to be pursued in a time of movement as insurrection or revolution by the party promoting, and most It is shown how he ought to be aware interested in, the situation.
how by precaution and the regulaovercome them.
of the dangers of the time, and tion of himself he
The posed
may
indication of a successful issue given by the figure is supto be given by the undivided line at the bottom of the
The subject of it must be superior to the subjects of the trigram. two divided lines above. It is in the idea of the hexagram that he should be moving and advancing ; and what can his movement be but successful ?
SECT.
THE KAN HEXAGRAM.
II.
THE KAN HEXAGRAM.
LI I.
When
one's resting
he loses The
all
175
is like
that of the back,
and
when he walks
consciousness of self;
next sentence shows him sensible of the danger of the
The concluding senoccasion, but confident and self-possessed. tence shows him rapt in his own important affairs, like a sincere worshipper, thinking only of the service in which he is engaged. Such a symbol is said to be suggested by Win's significance of
K&n
as
'
the oldest son (page 33).'
It is his to
succeed to his
father, and the hexagram, as following Ting, shows him presiding over the sacrifices that have been prepared in the caldron. This
too fanciful.
is
What
is
said
on
line i is little
principal part of the Th wan. auspice of good fortune. '
more than a
The
repetition of the
line is undivided,
and gives the
'
The
to the subject of line 2 is suggested, as position of peril Appendix II says, by its position, immediately above i. But the Hsi says he does not rest of the symbolism is obscure, and
Kb
understand
The common
interpretation appears in the version. The subject of the line does what he can to get out of danger; and finally, as is signified by the central position of the line, the issue is it.
better than could have 1
seven days/ see what
On
been expected. is
On
said in the treatise
the specification on the
Thwan
of of
The places of ^ing-jze says a diagram amount to 6. The number 7 is the first of another. When the movement symbolised by -AT a n is gone by, things will be
hexagram
24.
its
'
use here
:
as they were before/
Line 3
is
divided,
and where an undivided
line
should be
;
but
if
move on
to the fourth place, which would be right for subject him, the issue will not be bad. its
The 4th line, however, has a bad auspice of its own. It is undivided in an even place, and it is pressed by the divided line on
THE
176
TEXT.
Yf KING.
and does not see any there will be no error.
in his courtyard,
sons) in 1.
it,
The
divided, shows
first line,
There
its
(of the per-
subject keep-
be no error; but it will be advantageous for him to be persistently firm and correct.
ing his toes at rest.
2.
The second
3.
The
will
line, divided, shows its subject of his legs at rest. the calves He cannot keeping help (the subject of the line above) whom he follows, and is dissatisfied in his mind.
third
line,
undivided, shows
keeping
its
subject
and separating the
his loins at rest,
ribs
The situation is perilous, (from the body below). and the heart glows with suppressed excitement. 4.
The
keeping 5.
fourth
line,
The
fifth line,
There
jawbones Occasion orderly.
The
either
side,
in the
mud.
divided,
shows its subject will be no error.
shows
its
at rest, so that his
ing his
6.
divided,
his trunk at rest.
its
(all)
for repentance will disappear.
sixth line,
hence
subject keep-
words are
undivided, shows
subject
is
its
subject
represented as supinely sinking
Line 5 is divided, in an odd place, and that in which the action of the hexagram may be supposed to be concentrated. Hence its subject is always in peril ; but his central position indicates safety in the end.
Line 6 is weak, and has to abide the concluding terrors of the movement. Action on the part of its subject is sure to be evil. If, however, he were to take precautions, he might escape with only the censures of his
relatives.
But
I
do not see anything
in
the figure to indicate this final s)mbolism. The writer, probably, had a case in his mind, which it suited; but what that was we do
not know.
SF.CT.
THE KAN HEXAGRAM.
II.
177
devotedly maintaining his restfulness.
There
will
be good fortune. LII.
The
trigram
Kn represents
a mountain.
the surface of the earth,
up grandly from
and
their
Mountains rise rest on it to arrest the on-
masses
and solemn majesty and they serve also ward progress of the traveller. Hence the attribute ascribed to K&n is twofold; it is both active and passive resting and arresting.
in quiet
The
;
character
As
cations. teristic
is
used in
the
name
hexagram with both of those
this
of the figure,
of resting in what
is
it
right;
signifi-
denotes the mental characespecially resting, as
it
is
expressed by Chinese critics, 'in principle,' that which is right, on the widest scale, and in the absolute conception of the mind ;
and that which
is
can be placed.
right in every different position in which a man find this treated of in the Great Learning
We
(Commentary, chapter 3), and in the Doctrine of the Mean, This is the theme of the hexachapter 14, and other places. giam; and the symbolism of it is all taken from different parts of the human body, as in hexagram 31, and the way in which Several of the paragraphs are certainly not easy to translate and interpret. The other parts of the body, such as the mouth, eyes, and ears,
they are dealt with.
have their appetencies, which lead them to what is without themThe back alone has nothing to do with anything beyond itself hardly with itself even ; all that it has to do is to stand
selves.
straight free
and strong.
So should
it
be with
us, resting in principle,
thoughts and external objects. realises the idea of the hexagram is still
from the intrusion of
selfish
Amidst society, he who alone, and does not allow himself to be distracted from the conHe is not a recluse, howtemplation and following of principle. but his distinction is that ever, who keeps aloof from social life ;
he maintains a supreme regard to principle, when alone, and when mingling with others. In the symbolism the author
rises
from one part of the body to
The first line at the bottom of the figure fitly suggests the toes/ The lesson is that from the first men should rest in, and be anxious to do, what is right in all their affairs. The
the other. '
and its being in an odd place give occasion which the paragraph concludes. Above the toes are the calves, represented by the second line,
weakness of the
line
for the caution, with
weak, but in
its
proper place.
Above
this,
again, are the loins, Line a
represented by 3, strong, and in danger of being violent.
THE
THE
LI 1 1.
Y! KING.
TEXT.
A'IEN HEXAGRAM.
suggests to us the marriage of a young There lady, and the good fortune (attending it). will
be advantage
The
i.
first
being firm and correct.
in
divided,
line,
shows the wild geese
A
gradually approaching the shore. (in similar circumstances) will
be
danger, and be spoken against
no
;
officer
young
a position of but there will be in
error.
follows
and should help
3,
it
;
but
is
unable to do so
;
and
there
results dissatisfaction.
When harm
the calves are kept at rest, advance is stopped, but no other Not so when the loins are kept at rest, and unable
ensues.
to bend, for the connexion between the upper and lower parts of body is then broken. The dissatisfaction increases to an angiy
the
heat.
is
Paragraph 3
difficult.
unusually
For
'
'
loins
P. Regis has
scapulae, and for ribs renes; Canon McClatchie says: 'Third Nine is stopping at a limit, and separating what is in continued succession
Line 4
the backbone); thus the mind/ &c. a weak line resting in a proper place ; hence
(i.e.
is
it
gives
a good auspice. The Khang-hsi editors, however, call attention to the resting of the trunk as being infeiior to the resting of the back in the Thwan.
The
place of the
weak
fifth
accounts for the mention of
however, there
The
is
line is not its
proper for
it
;
and
not occasion.
third line of the trigrams,
and the sixth of the hexagram, is symbol of a mountain. The
what makes
Kan
subject of
therefore will carry out the resting required
it
this
subject 'repenting/ for which,
what
it
whole figure in the highest
is,
style.
the
by the
SECT.
THE
ii.
The second
2.
JTIEN
line,
HEXAGRAM. divided,
179
shows the geese
gradually approaching the large rocks, where they eat and drink joyfully and at ease. There will be fortune.
good
The third line, undivided, shows them graduadvanced to the dry plains. ally (It suggests also the idea of) a husband who goes on an expedition from which he does not return, and of a wife who is There pregnant, but will not nourish her child. will be evil. (The case symbolised) might be advan3.
tageous in resisting plunderers.
The
4.
fourth
line,
divided,
shows the geese
They may light gradually advanced to the trees. on the flat branches. There will be no error.
The
undivided, shows the geese gradually advanced to the high mound. (It suggests the idea of) a wife who for three years does 5.
fifth
line,
not become pregnant but in the end the natural cannot be prevented. There will be good ;
issue
fortune.
The
undivided, shows the geese gradually advanced to the large heights (beyond). Their feathers can be used as ornaments. There 6.
will
sixth
be good fortune.
LIII. JTien there
The
line,
is
ordinaiily used in the sense of
gradually; but
connected with that the idea also of progress or advance. element of meaning in the character is the symbol of water; is
and the whole of it denotes gradual advance, like the soaking in of water. Three hexagrams contain in them the idea of advance, 3in (35), Shing (46), and this jff'ien; but each has its peculiarity of meaning, and that of -STien is the gradual manner in which the
The subject then of the hexagram is the to offices in the state, how it should take place
advance takes place. advance of
men
gradually and by successive steps, as well as
on
certain other
THE
l8o
LIV.
TEXT.
Y! KING.
THE KWEI MEI HEXAGRAM.
Kwei Mei which
indicates that (under the conditions denotes) action will be evil, and in no wise
it
advantageous. may be gathered from the Text. P. Regis gives this of the exposition subject, as taken by him from the symbolism, Viri probi, seu republica digm, which he ascribes to Confucius in virtutis soliditate instituendi sunt a sapiente, bonisque regulis conditions that
'
:
ut
radicibus firmandi, nee
altis
magnum
ad rempublicam tractandam
alii
qui paulatim per varios minoresque gradus ad hoc regimen penculo facto ascendere digni sint.' He
promovendi,
nisi
'
then illustrates this sentiment by the words of Pliny Eligetur multis experiments eruditus, et qui futura possit ex praeteritis :
praevidere.'
But how does the
the idea of a gradual attempted in the Great Symbolism to get this from the component trigrams. The account there is not satisfactory ; and still less so is what else I have been
We
advance?
lineal
shall see
figure give
how
it
is
on the subject. E.g., the trigrams weie originally and Kh\zn\ but the third line of Khwan and the first of A'/fcien have changed places; and the trigrams now denote 'the youngest son/ and 'the eldest daughter/ If all this, which is a mere farrago, were admitted, it would not help us to the idea of an advance. able to find
Khwin
Again, the lines
2, 3, 4,
5 are
gradual steps of the advance. viction with
Wn,
for
it
to the
mind.
reasons which
We
in the places
all
as strong or weak ; we ascend by top of the hexagram ; and this, it
them is
as
proper to them
by regular
steps to the of the
said, gives the notion
But neither does this carry conmust leave the question. King
we cannot
discover, or
without such
reasons, determined that the hexagram A'ien should denote the gradual advance of men to positions of influence and office.
The an
marriage of a young lady is mentioned in the Thwan as of an important event taking place with various
illustration
SECT.
THE KWEI MEI HEXAGRAM.
It.
The
i.
first
line,
married off
sister
wife.
(It
in
l8l
undivided, shows the younger a position ancillary to the real
suggests the idea of) a person lame on
preliminary steps, continued from
its initiation to its consummation. But all must be done in an orderly and correct manner. And so must it be with the rise of a man in the service of the state.
The goose from
the
most ancient times played an important
part in the marriage ceremonies of the Chinese ; and this may have suggested the use of it in the symbolism of the different lines. Its habits as
a bird of passage, and flying in processional order,
admirably suited the writer's purpose. In paragraph for the fiist time in the season approaching the shore.
i
it
appears
Then comes
the real subject of the line ; and the facts of its being weak, and without a proper correlate, agree with, if they do not suggest, what is said about him, and the caution added.
The
geese have advanced in line 2, and so has the officer, though he is not mentioned. The line is weak or humble, and Hence comes the good central, and has a proper correlate in 5. auspice.
Line 3
is
strong,
and has passed the central
place, to the top of
Its subject the lower trigram, and has not a proper correlate in 6. is likely to be violent and at the same time unsuccessful in his
movements. or a wife
He
is like
who does
his strength in the
a husband
who does not
not care for her child.
end would be
care for his wife,
But in the case supposed,
useful.
The
web-footed goose is not suited for taking hold on the branches ; but on flat branches it can rest. Line 4, weak, but in an even place, does not promise a good auspice for its subject ; but it
is
the
first line
that he will not
fall
in the trigram of humility,
and
it
is
concluded
into error.
Line 5 is a strong line in the ruler's seat ; and yet it appears Somehow its subject has been at here as the symbol of a wife. variance with, and kept in disgrace by, calumniating enemies such as the plunderers of paragraph 3 ; but things come right in the end. The wife, childless for three years, becomes at last a mother ; and there
is
The There he
good
fortune.
subject of line 6 has reached the top of the hexagram. is
may
no more advance for him ; and he has no correlate. But do some good work for the state, and verify the auspice
still
derived from the ornamental plumes of the geese.
1
THE
82
Y! KING.
TEXT.
one leg who yet manages to tramp along. forward will be fortunate.
The
Going
undivided, shows her blind of one eye, and yet able to see. There will be advantage in her maintaining the firm correctness 2.
second
line,
of a solitary widow.
The third line, divided, shows the younger sister who was to be married off in a mean position. 3.
She
returns and accepts an ancillary position.
The fourth line, undivided, shows the younger sister who is to be married off protracting the time. She may be late in being married, but the time will 4.
come. 5.
The
fifth
line,
marrying of the younger
when the
reminds
divided,
sister
sleeves of her the
us of the
of (king)
princess
Tl-yl,
were not
equal to those of the (still) younger sister who accompanied her in an inferior capacity. (The case suggests the thought of) the moon almost full.
There
will
The
be good fortune.
shows the young lady bearing the basket, but without anything in it, and the gentleman slaughtering the sheep, but without blood flowing from it. There will be no advantage in any way. 6.
sixth line, divided,
Kwei is a common way of saying that a young lady If the order of the married, or, literally, 'is going home.' characters be reversed, the verb kwei will be transitive, and the phrase will signify 'the marrying away of a daughter/ or 'the LIV. Mei
is
giving the
Kwei
is
young lady
used with
in marriage/
name of this hexagram, But Mei means a younger
In the
this transitive force.
'
and not merely a young lady or a daughter. Kwei Mei might be equivalent to our 'giving in marriage ;' but we shall find
sister/
SECT.
THE FANG HEXAGRAM.
II.
183
THE FANG HEXAGRAM.
LV.
F Sng intimates progress and development When a king has reached the point (which the that the special
name denotes)
term has a special appropriateness.
The Thwan
makes the hexagram give a bad auspice concerning its subject; and for this the following reasons are given According to Win's :
symbolism of the trigrams, Tui, the lower trigram here, denotes the youngest daughter, and ^an, the upper trigram, the oldest son.
And
as the action of the
lower trigram,
we have
the marriage represented She goes to her future
First,
hexagram begins with
that of the
two violations of propriety. initiated by the lady and her
in the figure
friends.
is
home
instead of the bridegroom
Second, the parties are unequally matched. coming There ought not to be such disparity of age between them. Another reason assigned for the bad auspice is that lines 2, 3, 4, and 5 are to fetch her.
all
in places not suited to
ponding
them, quite different from the corres-
lines in the
preceding hexagram. Is then such a marriage as the above, or marriage in general, the theme of the hexagram ? I think not. The marriage comes in, With all the as in the preceding essay, by way of illustration.
abuses belonging to
it
as an institution of his country, as will
imme-
diately appear, the writer acknowledged it without saying a word in deprecation or correction of those abuses; but from the case
he selected he wanted to set forth some principles which should obtain in the relation between a ruler and his ministers. This view
is
insisted
on the Yf
A
on
in
Wan
'
king's
New
Collection of
Comments
(A.D. 1686).'
feudal prince
was said
to
marry nine
ladies at once.
The
principal of them was the bride who was to be the proper wife, and she was attended by two others, virgins from her father's harem ; a cousin, and a half-sister, a daughter of her father by
another mother of inferior rank.
Under
line i the
younger
sister
THE
184
Yl KING.
TEXT.
no occasion to be anxious (through fear of a change). Let him be as the sun at noon. there
is
of the hexagram appears in the inferior position of this half-sister. But the line is strong, indicative in a female of firm virtue. The mean condition and its duties are to be deplored, and give the
auspice of lameness
;
but notwithstanding, the secondary wife will
There
in a measure discharge her service.
be good fortune.
will
Notwithstanding apparent disadvantages, an able his ruler
good
officer
may do
service.
The proper correlate is 5, weak, and in the place of a strong line. With which, however, such a correlate, the able lady in 2 cannot do much in the disLine 2
is
strong,
and
in the centre.
is
charge of her proper work.
widow who
like the
tion will have
But
if
will die rather
its effect
she yet manages to see.
and
its
And
she think only of her husband, than marry again, such devo-
reward.
Though
blind of one eye,
so devoted loyalty in an officer will
compensate for many disadvantages. Line 3 is weak, where it should be strong and the attribute of pleased satisfaction belonging to Tui culminates in its subject. She turns out to be of so mean a character and such a slave of She returns and accepts the passion that no one will marry her. ;
position of a concubine.
Line 4 is strong, where it should be weak but in the case of a female the indication is not bad. The subject of the line, howShe waits, and the good time will come. ever, is in no haste. has been King Tf-yl already mentioned under the fifth line of hexagram n, and in connexion with some regulation which he ;
made about sister
here
the mairiage of daughters of the royal house. His honourably mentioned, so as to suggest that the
is
adorning which she preferred uas 'the ornament of the hidden man of the heart/ The comparison of her to the moon almost ' I am ready to hail as an instance where the duke of K&u is full '
for
once
symbol full.
-Oing-jze, however, did not see poetry, but a ' is not full/ he says, but only nearly wife ought not to eclipse her husband!' However, the poetical.
in
A
'
it.
The moon
sister of
Ti-yi gets happily married, as she deserved to do, being represented by the line in the place of honour, having its proper correlate in 2.
Line 6
is
weak, at the top of the hexagram, and without a proper
its auspice is evil. The marriage-contract is broken, accoiding to JTu Hsi, and does not take effect. The
correlate.
Hence
SECT.
THE FANG HEXAGRAM.
II.
185
The
first line, undivided, shows its subject with his mate. meeting Though they are both of the same character, there will be no error. Advance 1.
will call forth approval. 2. The second line, divided, shows its subject surrounded by screens so large and thick that at midday he can see from them the constellation of
he go (and try to enlighten his ruler who is thus emblemed), he will make himself to be viewed with suspicion and dislike. Let him the Bushel.
If
cherish his feeling of sincere devotion that he may thereby move (his ruler's mind), and there will be
good
fortune.
The
line, undivided, shows its subject with an (additional) screen of a large and thick banner, through which at midday he can see (the small) Mei star. (In the darkness) he breaks his 3.
right
arm
third
but there will be no error.
;
The
fourth line, undivided, shows its subject in a tent so large and thick that at midday he can 4.
see from
it
the constellation of the Bushel.
But he
meets with the subject of the (first) line, undivided There will be good fortune.
like himself.
The
divided, shows its subject bringhim men of brilliant ability. There around the ing will be occasion for congratulation and praise. There will be good fortune. 5.
6.
fifth line,
The topmost
line,
divided,
shows
its
subject
panics mentioned in the paragraph appear engaged in the temple, But the offering or sacrificing to the spirits of their ancestors.
woman's basket which should contain her offerings (The Shih, I, h, ode 4) is empty, and the man attempts to perform his part in slaying the victim (The Shih, II, vi, ode 6. 5) without effect.
1
THE
86
made
with his house
Y! KING.
TEXT.
but only serving as a screen to his household. When he looks at his door,
nobody about it. For three be seen. There will be evil.
and there
it is still,
years no one
LV. The
to
is
character
large,
is
Fng
is
the symbol of being large
and
name of this hexagram, denotes a condition of abundant prosperity. In the changes of human affairs a condition
abundant, and, as the
of prosperity has often given place to one of an opposite character. The lesson of the hexagram is to show to rulers how they may preserve the prosperity of their state and people. The component trigrams have the attributes of intelligence and of motive force, and the second is under the direction of the first. A ruler with these
crown and proswell be said that the figure intimates progress The king is told not to be anxious, but to study
attributes is not likely to fail in maintaining his perity,
and
it
may
and development.
how he may always be and enlightening
like the
sun in his meridian height, cheering
all.
The explanation of the Th wan is thus natural and easy. It will be found that a change is introduced in explaining the symbolism of the lines, which it is as well to point out here. Thus far we have found that to constitute a proper correlation between two one of them must be whole, and the other divided. Here two undivided lines make a correlation. The law, evidently lines,
made for the occasion, goes far to upset altogether the doctrine of correlated lines. I have been surprised that the rules about the lines stated in the Introduction, pp. 15, 16, have held
good so often. There have been various deviations from them, but none so gross as that in this hexagram.
Line i is strong, and in an odd place. Its correlate is 4, which would in other figures be deemed unfortunate. But here even the Text calls 4 (for the reference must be to it) the mate of i, and
makes their belonging to different categories of no account. The lesson taught is that mutual helpfulness is the great instrument for the maintenance of prosperity. The subject of line i is encouraged to
go forward. Line 2
is divided, and in its proper place. Occupying the centre of the trigram of brightness, the intelligence of it should be concentrated in its subject ; but his correlate is the weak 5, weak and in an improper place, so that he becomes the benighted ruler, and
darkness
is
shed from him
down on
2,
which
as
strangely symbolised.
SECT.
THE
II.
LVL THE
Lli
intimates
HEXAGRAM.
Lt)
Ltf
that (in
187
HEXAGRAM.
the condition which
it
denotes) there may be some little attainment and If the stranger or traveller be firm and progress. correct as
The
i.
he ought to be, there first
mean and meanly brings on himself
The
divided,
line,
occupied.
be useful
shows the stranger It is thus that he
(further) calamity.
subject of 2 therefore,
his ruler,
be good fortune.
will
if
he advance,
will
not be acceptable to
and will not be employed. The only way in which he can by developing the light that is in him is pointed out in the
conclusion.
The
constellation of the Bushel corresponds to our
Ursa Major, or perhaps part of Sagittarius. Line 3 is strong, in its proper place. It
is
the last line more-
over of the
All these conditions are trigram of Brightness. favourable to the employment of its subject ; but its correlate is
weak 6, which is at the extremity of the trigram of movement. Theie is no more power therefore in 6, and the subject of 3 has no one to co-operate with him. His symbolism and auspice are worse than those of 2 but his own proper goodness and capacity will save him from error. Mei is a small star in or near the Bushel. The symbolism of line 4 is the same as that of 2, till we come to the last sentence. Then there is the strange correlation of the two in i and the issue is good. lines and 4 strong the
;
;
The
subject of line 5 is in the ruler's place, himself weak, but ' the lord of the trigram of movement. He can do little unhelped, but if he can bring into the work and employ in his service the '
talents of i, 3,
and
4,
and even of
2, his correlate,
the results will
Nothing consolidates the prosperity of a country so as the co-operation of the ruler and able ministers.
be admirable.
much
All the conditions of line 6 are unfavourable, left
to himself without
undone.
The
any
helpers.
issue is only evil.
He
is
and
its
subject is
isolated for long,
and
1
THE
88
The
Y! KING.
TEXT.
shows the stranger, occupying his lodging-house, carrying with him his means of livelihood, and provided with good and 2.
second
line,
divided,
trusty servants.
The
vants.
third line, undivided, shows the stranger, his lodging-house, and having lost his serHowever firm and correct he (try to) be,
he
be
3.
burning will
in peril.
The
fourth line, undivided, shows the traveller in a resting-place, having (also) the means of liveli4.
hood and the in my mind/
*
axe, (but
still
saying),
I
am
not at ease
The fifth line, divided, shows its subject shoota He will lose his arrow, but in the pheasant. ing end he will obtain praise and a (high) charge. 3.
6.
The
sixth line, undivided, suggests the idea
of a bird
burning
represented),
has
first
its
nest.
The
laughs and then
stranger, (thus cries out.
lost his ox(-like docility) too readily will be evil.
and
He
easily.
There
LVI. The name Lti denotes people travelling abroad, and is often by strangers/ As early as the time of king Wan, there was a class of men who went about fiom one state to another, pursuing their business as pedlars or travelling mei chants; but in Mencius II, i, chap. 5. 3, it is used for travellers generally, whatever it was that took them out of their own states. Confucius himself is adduced as a travelling stranger ; and in this hexagram king Wan
translated
'
is supposed to have addressed himself to the class of such men, and told them how they ought to comport themselves. They ought to cultivate two qualities, those of humility and integrity (firm correctness). By means of these they would escape harm, and would make some little attainment and progress. Their rank was
too low to speak of great things in connexion with them.
It is
interesting to find travellers, strangers in a strange land, having thus a place in the Yf.
For the manner
in
which the component trigrams are supposed
SECT.
THE SUN HEXAGRAM.
II.
189
THE SUN HEXAGRAM.
LVII.
Sun
it
intimates that (under the conditions which denotes) there will be some little attainment and
There
progress.
will
to give the idea that is in is
an endeavour
their relation to
Line
i
Lu, see Appendix II. In Appendix I there Thwan by means of the lines and
in an odd place, and at the very bottom or the hexagram. These conditions are supposed
to account for the unfavourable
is
2
is
symbolism and auspice.
proper place. That place, moi cover, Hence the traveller and he might here very well be
weak, but
the central.
movement
one another.
commencement of Line
in
to explain the
weak,
is
be advantage
in its
a travelling merchant is represented in the symbolism as provided with everything he can require; and though the auspice is not
mentioned, we must understand it as being good. Line 3 is stiong, and in an even place. But it occupies the and its stiength may be topmost place in the lower tngram ;
expected to appear as violence.
So
it
does in the symbolism, and
It seems unreasonable to suppose, extraordinary violence as well. as in the conclusion, that one so described could be in any way correct. The Khang-hsi editors remark that the subjects of 2 and 3
are represented as having lodging-houses,' and not any of those of the other lines, because these are the only two lines in the places *
proper to them Line 4 is sti ong, but !
'a lodging-house
;'
in
an even place. Hence
its
subject has not
but has found a situation wheie he has shelter,
though he is exposed to perils. Hence he is represented as having an axe, which may be available for defence. Still he is not at peace in his mind. The Khang-hsi editois obseive well that the mention of an axe makes us think of caution as a quality desirable in a traveller.
Line
5,
though weak,
is
in the centre of the
upper trigram, which
THE
190
onward
TEXT.
Yi KING.
whatever direction. It geous (also) to see the great man.
will
in
The
be advanta-
shows its subject (now) It would be advantaadvancing, (now) receding. for him the have firm correctness of a to geous 1.
brave
first line,
divided,
soldier.
The second line, undivided, shows the representative of Sun beneath a couch, and employing diviners and exorcists in a way bordering on confu2.
There
sion.
The
3.
will
be good fortune and no
error.
shows its subject by violent and repeated efforts.
third line, undivided,
penetrating (only) There will be occasion for regret.
The
4.
for
shows
all
occasion
He
its
subject) passed away. for its threefold use in his hunting.
repentance
takes 5.
fourth line, divided,
game The fifth
(in
line,
undivided,
firm correctness there will be
shows that with
good fortune
(to its
has the quality of brightness and elegance. It is held to be the lord of the trigram Li ; and lines 4 and 6 are on either side in loyal duty
and help. Then the shooting a pheasant is supposed to be suggested ; an elegant bird, by the trigram of elegance. When an officer was travelling abroad in ancient times, his gift of intro-
to defend
duction at any feudal court was a pheasant. The traveller here emblemed is praised by his attached friends, and exalted to a place of dignity by the ruler to whom he is acceptable. It will be seen how the idea of the fifth line being the ruler's seat is dropt here as being alien from the idea of the hexagram, so arbitrary is the interpretation of the symbolism. Line 6 is strong, in an even place, at the extremity of
the whole hexagram.
Li and
of
be arrogant and violent ; the should be ; and the issue will be evil
Its subject will
opposite of what a traveller The symbolism must be allowed to be extravagant. What bird ever ' burned its nest ? And the character for ' ox is strangely used for *
ox-like docility.'
SECT.
THE SUN HEXAGRAM.
II.
subject).
All
19!
occasion for repentance will disap-
pear, and all his movements will be advantageous. There may have been no (good) beginning, but there will be a (good) end. Three days before
making any changes, (let him give notice of them) and three days after, (let him reconsider them). There will (thus) be good fortune.
;
6.
The
sixth
line,
undivided, shows the repre-
sentative of penetration beneath a couch, and having
axe with which he executed his decisions. However firm and correct he may (try to) be, there will be evil. lost the
LVII. With Sun as the
become
familiar.
It
fifth
we have wind and wood; and has
of the Ffi-hsi trigrams
symbolises both
the attributes of flexibility (nearly allied to docility) and penetration. In this hexagram we are to think of it as representing
wind with its penetrating power, finding its way into every corner and cranny. Confucius once said (Analects 12. 19): 'The relation between superiors and inferiors is like that between the wind and the grass. The grass must bend when the wind blows upon it.' In accordance with this, the subject of the hexagram must be understood as the influence and orders of government designed to remedy what is
The 'Daily Lecture* says that the upper the orders denotes issuing from the ruler, and the lower trigram the obedience rendered to them by the people ; but this view is in the people.
wrong
hardly borne out by the Text. '
But how is it that the figure represents merely some little attainThis is generally explained by taking the first line of the ment ? But over the trigram as indicating what the subject of it can do. weak first line are two strong lines, so that its subject can accomplish but little. The Khang-hsl editors, rejecting this view, contend '
that, the idea
of the whole figure being penetration, line
i,
the
symbol of weakness and what is bad, will not be able to offer much resistance to the subjects of the other lines, which will enter and its influence. They illustiate this from processes of nature, education, and politics ; the effect they say is described as small, because the process is not to revolutionise or renew, but only to
dispel
THE
THE Tui HEXAGRAM.
LVIII.
Tui
TEXT.
Yt KING.
intimates that (under
its
conditions) there will
be
requires
the
be progress and attainment. (But) advantageous to be firm and correct. will
and impiove. Snch as it operation of the strong and virtuous, ciiticism is not entiiely satisfactory.
correct
is, '
however,
the great
it
it
man/ Even
all this
Line i is weak, where it should be strong. The movements of Us subject are expressive of perplexity. He wants vigour and decision.
Line 2
is
and
strong,
in the right place,
and has a good auspice.
hidden beneath a couch or bed; and the subject of the line appears as searching for them. He calls in divi-
Things are placed
01
nation to assist his judgment, and exorcists to expel for him what is The work is great and difficult, so that he appears almost bad. distracted
by
it
nation of the writer of the
which was
;
For this successful explais good. indebted to the Khang-hsf editors. The
but the issue
line, I
am
Text believed of course
and exorcism
in divination
;
his misfortune rather than his fault or folly.
Line 3 is in the light place for a strong line. But its position at the top of the lower trigram is supposed to indicate the icstlessness, and here the vehemence, of its subject. And 6 is no proper coi relate.
All the striving
is
ineffective,
and there
is
occasion for
regret.
Line 4 is weak, as is a weak line, and
and central
5.
good auspice
its
correlate in i.
it
is
a proper place
rests
;
is
obtained.
into three portions
:
the
The game caught
hunting was divided for use in sacrifices the second for
first
the entertainment of visitors
A
But 4
under the shadow of the strong Hence the omens of evil are counteracted and a
for
;
in
;
and the
hunt which yielded enough for
third for the kitchen generally.
all
these purposes
was deemed
very successful.
On
line
'
5 A%Lng-jze says
:
It is the seat
of honour, and the
SECT.
THE TUI HEXAGRAM.
II.
The
1.
undivided, shows the pleasure
first line,
There
of (inward) harmony. 2.
The second
3.
The
will
be good fortune.
line, undivided, shows the pleasure from There will be good arising (inward) sincerity. fortune. Occasion for repentance will disappear.
third
shows
divided,
line,
its
subject
bringing round himself whatever can give pleasure.
There 4.
be
will
The
evil.
fourth line, undivided, shows
its
subject
deliberating about what to seek his pleasure in, and not at rest. He borders on what would be injurious, but there will be cause for joy. 5.
The
fifth
trusting in one who tion is perilous. 6.
of
its
undivided,
line,
The topmost
shows
would injure him.
line,
its
subject
The
situa-
shows the pleasure
divided,
subject in leading and attracting others.
place for the lord of Sun, from whom there issue all charges and commands. It is central and correct ; we must find in its subject the qualities denoted by Sun in their greatest excellence. But
those qualities are docility and accordance with what is right ; and the advantage of firm correctness is insisted on. With this all will
be right/ With the concluding sentence compare the conclusion
of the
The
Th wan evil
of hexagram 18.
that paragraph
6 concludes with would arise from
Sun
being carried to excess. I have followed the in editors Khang-hsi adopting a change of one character in the received Text.
the quality of
LVIII. The trigram Tui symbolises water as collected in a marsh or lake; and its attribute or virtus is pleasure or comIt is a matter of some difficulty to determine placent satisfaction. in one's mind how this attribute came to be connected with the
The Khang-hsf editors say : When the airs of spring trigram. the of from water on the earth the to collections blow, begin '
moistening vapours rise up (and descend again) ; so, when the breath of health is vigorous in a man's person, the hue of it is
THE Y * KING.
194
TEXT.
LIX. THE HWAN HEXAGRAM.
Hwdn
intimates that (under
its
conditions) there
be progress and success. The king goes to his ancestral temple and it will be advantageous to
will
;
Akin to this is the significance of displayed in his complexion. the hexagram Tui representing a marsh, as denoting pleasure. Although the y in lines give it its special character they owe their power and effect to the yang; so when the qualities of mildness and harmony prevail in a man, without true-heartedness and integrity to control and direct them, they will fail to be correct, and may degenerate into what is evil. Hence it is said that it will be advantageous to be firm and correct '
!
The feeling then of pleasure is the subject of this hexagiam. The above quotation sufficiently explains the concluding characters of the Thwan but where is the intimation in Tui of progiess and ;
attainments
?
It is
supposed to be
in the
one weak
line
surmount-
Fancy ing each trigram and supported by the two strong lines. sees in that mildness and benignity energised by a double portion of strength. Line above,
i, is
strong in the place of strength, with no proper correlate thus confined to itself. But its subject is sufficient for
There
will be good fortune. by the rule of place, should be weak, but it is strong. Without any proper correlate, and contiguous to the weak 3, the subject of it might be injuriously affected, and there would be cause for repentance. But the sincerity natural in his central position
himself.
Line
2,
counteracts
The
all this.
view of the third paragraph that appears in the translation
derived from the Khang-hsi editors. The evil threatened in it would be a consequence of the excessive devotion of its subject to
is
pleasure. *
The
'
bordering on what is injurious in paragraph 4 has reference to the contiguity of line 4 to the weak 3. That might have
SECT.
THE HWAN HEXAGRAM.
II.
cross the great stream. be firm and correct.
The
It will
195
be advantageous
to
shows its subject enthe rescuing (from impending evil) and gaged having (the assistance of) a strong horse. There 1.
first
line,
divided,
in
will
be good fortune.
2.
The second
amid the (for
undivided, shows
line,
dispersion, hurrying
to
All occasion for
security).
its
subject,
contrivance
his
repentance will
disappear.
The
third
shows
its
subject
discarding any regard to his own person. will be no occasion for repentance.
There
3.
4.
The
divided,
line,
fourth
line,
divided,
shows
its
subject
scattering the (different) parties (in the state) which leads to great good fortune. From the dispersion ;
(he collects again
good men standing out, a crowd) is what ordinary men would
mound, which not have thought of.
like a
5.
The
fifth
line,
undivided,
shows
its
subject
amidst the dispersion issuing his great announce-
ments as the perspiration (flows from
his
body).
an injurious effect; but the subject of 4 reflects and deliberates before he will yield to the seduction of pleasure, and there is cause for joy.
The danger
whom
to the subject of line 5 is from the
weak 6 above,
in
Possibly his own strength represented as trusting/ and sincerity of mind may be perverted into instruments of evil ; but possibly, they may operate beneficially.
he
'
is
The symbolism
of paragraph 6
is
akin to that of
3,
though no
The subject of line 3 attracts others expressed. round itself for the sake of pleasure ; the subject of this leads them to follow himself in quest of it. positive auspice
is
THE
196
He
scatters
abroad
royal granaries.
Y! KING.
(also)
There
TEXT.
the accumulations in the
will
be no
error.
The topmost
line, undivided, shows its subject disposing of (what may be called) its bloody wounds, and going and separating himself from its anxious fears. There will be no error. 6.
LIX. Hwan, the name of dissipation or dispersion.
It
this
hexagram, denotes a
state
of
descriptive primarily of men's This alienation right and good.
is
minds alienated from what is sure to go on to disorder in the commonwealth and an attempt is made to show how it should be dealt with and remedied. The figure is made up of one of the trigrams for water and over it that for wind. Wind moving over water seems to disperse it, and awakes naturally in the beholder the idea of dissipation. is
;
The
intimation of progress and success is supposed to be given the by strong lines occupying the central places. The king goes to the ancestral temple, there to meet with the spirits of his ancestors.
His
manifestation.
filial
Those
piety
moves them by the sincerity of its come and are present. Let filial
spirits
in our language, let sincere religion piety and there will be no alienation in them from
rule in
what
is
men's minds, and good
right
And if the state of the country demand a or hazardous But whatever great enterprise, let it be undertaken. is done, must be done with due attention to what is right, firmly or from one another.
and
correctly.
Line
i, at
the
commencement of the hexagram,
tells
us that the
has not yet made great progress, and that dealing with it will be easy. But the subject of the line is weak, and in an odd place. He cannot cope with the evil himself. He must have help, and he
evil
finds that in a strong horse,
which description
is
understood to be
symbolical of the subject of the strong second line. Line 2 is strong, but in an even place. That place
is, indeed, the central, but the attribute of the lower trigram Khan is peril. These conditions indicate evil, and action will be dangerous ; but the subject of 2 looks to i below him, and takes shelter in union
with its subject. Since the commentary of -ff^&ng-jze, this has been the interpretation of the line. Line 3 is weak, and in an odd place. A regard for himself that would unfit its subject for contributing any service to the work of
SECT.
THE
II.
LX.
HEXAGRAM.
JTIEH
THE
-fifiEH
1
97
HEXAGRAM.
A'ieh intimates that (under its conditions) there be progress and attainment. (But) if the regulations (which it prescribes) be severe and difficult, they cannot be permanent. will
The
i.
the will
first line,
undivided, shows
subject not
its
hexagram might be feared but he discards that regard, and do nothing to be repented of. There is a change of style in ;
the Chinese text at this point.
As Wang ShSn-jze
(Ytian dynasty)
'
Here and henceforth the scattering is of what should be scattered, that what should not be scattered may be collected/ Line 4, though weak, is in its correct place, and adjoins the
says
:
strong 5, which
is
in the ruler's seat.
The
whom
subject of 4, therefore,
belongs to do a great And of this he does. the evil He dispersion. remedying brings dissentient partizanship to an end ; and not satisfied with that, he collects multitudes of those who had been divided into
will fitly represent the minister, to
it
part in
a great body so that they stand out conspicuous like a hill. Line 5 gives us the action of the ruler himself; by his proclamations,
and by
his benevolence.
Kb
Hsf and other
critics
enlarge
the symbolism of the perspiration, which they think much to P. Regis avoids it, translating the point. 'Hie, magnas leges facit ut Canon McClatchie has an ?).' dissipans, penetrent(ur
on
ingenious and original, so far as my Chinese reading goes, note As sweat cures fevers, so do proclamations cure rebelupon it Both of these translators miss the meaning of the other lions.' '
:
instance of the king's work. is occupied by a strong line, which has a proper correlate The subject but 3 is at the top of the trigram of peril. of 6 hurries away from association with the subject of it, but does
Line 6
in 3
;
so in the
spirit
of the hexagram, so that there
attaching to him.
is
no
error or
blame
THE
198
TEXT.
Vf KING.
There
quitting the courtyard outside his door.
be no
error.
The second
2.
line,
undivided, shows
its
not quitting the courtyard inside his gate. will
be
3.
will
subject
There
evil.
The
third line, divided,
shows
its
subject with
no appearance of observing the (proper) regulations, in which case we shall see him lamenting. But there will be no one to blame (but himself). 4.
The
fourth
line,
divided,
shows
quietly and naturally (attentive to all) There* will be progress and success.
its
subject
regulations.
The
fifth line, undivided, shows its subject and sweetly acceptably enacting his regulations. There will be good fortune. The onward progress with them will afford ground for admiration. 5.
6.
The topmost
line,
divided,
shows
enacting regulations severe and difficult. firmness and correctness there will be
its
subject
Even
But
evil.
though there will be cause for repentance,
with
it
will
(by and by) disappear.
LX. The primary application of the character .ATieh was to denote the joints of the bamboo it is used also for the joints of the human frame ; and for the solar and other terms of the year. ;
Whatever makes regular there enter into
division
may
be denominated a JCieh
;
the ideas of regulating and restiammg; and the subject of this hexagram is the regulations of government enacted for the guidance and control of the the constituent people. trigrams are supposed to suggest or indicate this meaning will be it
How
seen in Appendix
Kb
II.
Hsf
anticipates that symbolism in trying to account for the statement that the figure gives the promise of success and attainment ; but the ground of this is generally made out by referring to the equal division of the undivided and divided lines and our having in 2 and 5, the central places, two undivided lines. An
SECT.
THE ffUNG F# HEXAGRAM.
II.
THE AJUNG
LXI.
HEXAGRAM.
(moves even) pigs and fish, and leads There will be advantage in cross-
Fft
to
Fti
199
fortune.
good
'
regulations' is brought out in the conthat they must be adapted to circumstances,
important point concerning clusion of the
Thwan,
and not made too Line
is
i
strict
strong, and
and
severe. Its subject therefore
in its correct place.
would not be wanting in power to make his way. But he is supposed to be kept in check by the strong 2, and the correlate 4 is the
in the
first line
fore
to
is
keep
tngram of
The
still.
peril.
The
course of wisdom there-
character here rendered door
is
that
belonging to the inner apartments, leading from the hall into which entrance is found by the outer gate, mentioned under line 2.
The
courtyard outside the door and that inside the gate is one and ' The ' Daily Lecture says that the paragraph tells an
the same. officer
not to take office rashly, but to exercise a cautious judgment
in his measures.
Line
2
is
strong, in the
con elate. Its subject keeps There will be evil. doing.
wrong place; nor has it a proper still, when he ought to be up and
Line 3 should be strong, but
it
is
weak.
It
is
neither central
has no proper correlate, and it is the topmost line Its subject will not in the trigram of complacent satisfaction. receive the yoke of regulations ; and he will find out his mistake,
nor correct.
when
it is
Line 4
It
too is
late.
weak, .as
it
ought to be, and
the authority of the strong ruler in 5.
and
its
subject has respect to
Hence
its
good symbolism
auspice.
Line 5
is
Its subject regulates strong, and in its correct place. no correlate ; but he is lord of the hexagram, and
himself, having
his influence is
everywhere beneficially
felt.
THE
500
Yi KING.
There
ing the great stream.
TEXT.
will
be advantage
in
being firm and correct.
The
shows its subject will There be good fortune. resting (in himself). If he sought to any other, he would not find rest. 1.
first
undivided,
line,
The
second line, undivided, shows its subject the crane (like) crying out in her hidden retirement, and her young ones responding to her. (It is as if 2.
were
it
'
said),
I
have a cup of good '
the response were), 3.
The
4.
The
I
will
partake of
(and with you/
spirits/
it
shows its subject Now he beats his drum, having met with his mate. and now he leaves off. Now he weeps, and now he sings. (like)
the
third
line,
fourth
moon
divided,
line,
divided,
nearly
and
chariot) whose fellow error.
full,
shows (like)
its
There
disappears.
subject (in a
a horse
will
be
no
The
undivided, shows its subject and perfectly sincere, linking (others) to him in closest union. There will be no error. 5.
6.
fifth
line,
The topmost
line,
undivided, shows its subject mount to heaven. Even
in chanticleer (trying to)
with firm correctness there will be Line 6
is
weak, in
its
proper place.
evil.
The
subject of the top-
must be supposed to possess an exaggerated desire for enacting regulations. They will be too severe, and the effect will be evil. But as Confucius (Analects 3. 3) says, that is not so great a fault as to be easy and remiss. It may be remedied, and cause
most
line
for repentance will disappear.
LXI. JSTung Fu, the name of this hexagram, may be represented by Inmost Sincerity/ It denotes the highest quality of man, and gives its possessor power so that he prevails with spiritual It is the beings, with other men, and with the lower creatures. in English
'
SECT.
THE HSIAO KWO HEXAGRAM.
II.
THE HsiAo Kwo HEXAGRAM.
LXII.
Kwo
HsiSo which
it
indicates that (in the circumstances
implies) there will
subject of the
'
2OI
Doctrine of the
be progress and
Mean 'from
attain-
the 2ist chapter onwards,
where Remusat rendered it by Ma peifection,' Ma perfection morale/ and Intorcetta and his coadjutors by 'vera solidaque perfectio.' The lineal figure has suggested to the Chinese commentators, from the author of the first Appendix, two ideas in it which deserve to be pointed out. There are two divided lines in the centre and two undivided below them and above them. The divided lines in the centre are held to represent the heart or mind free from all pre-occupation, without any consciousness of self; and the undivided lines, on each side of it, in the centre of the constituent tngrams are held to denote the solidity of the virtue of one so free from selfishness. There is no unreality in it, not a single flaw.
The
'
Thwan
Daily Lecture
'
at the conclusion of its paraphrase
refers to the history of the ancient
of the
Shun, and the wonder-
ful achievements of his viriue. The authors give no instance of ' the affecting of pigs and fishes by sincerity, and say that these names are symbolical of men, the rudest and most unsusceptible of *
being acted on.
The Text
cerity will succeed in the
says that the
mo>t
man
thus gifted with sin-
difficult enterprises.
Remarkable
is
the concluding sentence that he must be firm and correct. Here, as elsewhere throughout the Yf, there comes out the practical character which has distinguished the Chinese people and their best teaching all
along the line of history.
The
translation of paragraph
by the Khang-hsf editors. whom the subject of line
i
according to the view approved oidinary view makes the other to
i is
The
looks or might look to be the subject
but they contend that, excepting in the case of 3 and 6, the force of correlation should be discarded from the study of this
of 4
;
THE
2O2
TEXT.
be advantageous to be firm and (What the name denotes) may be done in
But
ment.
Yl KING.
correct.
it
will
but not in great affairs. (It is like) the to notes that come down from a bird on the wing small
affairs,
;
descend this 1.
There
will
(in
way) be great good fortune.
The
divided, suggests (the idea of) flying, (and ascending) till the issue is evil
a bird 2.
better than to ascend.
is
first line,
The
second
passing by
shows its subject and meeting with his
divided,
line,
his grandfather,
hexagram ; for the virtue of sincerity is all centred in itself, thence derived and thereby powerful. For paragraph 2, see Appendix III, Section i, 42. It is in rhyme, and I have there rendered it in rhyme. The young ones of the crane* are represented by line i. In the third and fourth sentences we have the symbolism of two men brought together by '
their
sympathy in
virtue.
of sincerity. ' The mate of line 3 in. Sincerity, not left to
The
subject of the
paragraph
the
is
effect
'
The
is 6.
principle of correlation
comes
influenced from without, and hence come the changes and uncertainty in the state and moods of the subject of the line.
Line 4
is
itself, is
weak, and in
discarded the correlate in
its
i,
correct place.
and hastens on
The
subject of it has to the confidence of
the ruler in 5, being symbolised as the moon nearly full. The other symbol of the horse whose fellow has disappeared has refer-
ence to the discarding of the subject of i. Anciently chariots and carriages were drawn by four horses, two outsides and two insides. Lines i and 4 were a pair of these team, and 4 goes on and joins 5.
;
but
i
disappears here from the
Line 5 is strong and central, in the ruler's place. Its subject must be the sage on the throne, whose sincerity will go forth and bind all in union with himself. Line 6 should be divided, but is undivided ; and coming after 5,
what can the subject of
it
He
do ?
His
efforts will
be
and
ineffectual, *
symbolised by a cock literally, the plumaged voice/ But a cock is not fitted to fly high, and in attempting to do so will only suffer hurt.
injurious to himself.
is
SKCT.
THE HSlAO KWO HEXAGRAM.
II.
grandmother; not attempting anything against his There will ruler, but meeting him as his minister. be no error. 3.
The
shows
third line, undivided,
its
subject
taking no extraordinary precautions against danger;
and some assail and
The
consequence finding opportunity to There will be evil. injure him. in
undivided, shows its subject falling into no error, but meeting (the exigency of his situation), without exceeding (in his natural 4.
fourth
line,
If he go forward, there will be peril, and he must be cautious. There is no occasion to be
course).
using firmness perpetually. 5.
The
fifth
line, divided,
dense clouds, but no in the west.
rain,
(suggests the idea) of
coming from our borders
(shows) the prince shooting his arrow, and taking the bird in a cave. 6.
The
It also
shows
subject not of his situation), and ex-
sixth line, divided,
meeting (the exigency ceeding (his proper course). of) a bird flying far aloft.
case
is
what
produced
is
called
(It
its
suggests the idea
There will be evil. The one of calamity and self-
injury.
LXII. The name Hsiao
Kwo
is
explained both by reference
to the lines of the hexagram, and to the meaning of the characters. The explanation from the lines appears immediately on comparing them with those of Kwo, the 28th hexagram. There the first
Ta
and
sixth lines are divided,
and between are four undivided
lines
;
here the third and fourth lines are undivided, and outside each of them are two divided lines. The undivided or yang lines are
great, the divided or yin
lines are called
small.
In
Hsido
Kwo
the divided or small lines predominate. But this peculiar structure of the figure could be of no interest to the student, if it were not for the
ing in
'
' meaning of the name, which is small excesses or exceedwhat is small/ The author, accepted by us as king Win, '
THE
2O4
THE Kl
LXIII.
Ki
3i
matters.
had Is
it
in his
ever
Y! KING.
3f
TEXT.
HEXAGRAM.
intimates progress and success in small There will be advantage in being firm
mind our good
essentialsand non-essentials. what is recognised as the established
distinction of
to deviate from
course of procedure ? The reply is never in the matter of right ; but in what is conventional and ceremonial in what is nonessential
good.
the deviation may be made, and will be productive of The form may be given up, but not the substance. But
the thing must be done very carefully, and in small matters.
The symbolism
of the bird
is
humbly and
rather obscure.
reverently,
The whole
of
it
intended to teach humility. It is better for the bird to descend, keeping near to where it can perch and rest, than to hold on ascending into the homeless regions of the air. is
weak, in an odd place, and possessed by the idea of which exceeding,' belongs to the hexagram. Its correlate is the strong 4, belonging to the trigram A^n, the attribute of which is
Line
'
i is
There is nothing to repress the tendency of i rather and hence the symbolism. ; Line 2 is weak, but in its proper place, and in the centre. Its correlate is 5, which is also a weak line. The lines 3 and 4 between them are both strong and are supposed to represent the father and grandfather of the subject of 2 ; but he or she goes past them, and movement.
it is
;
stimulated
;
meets with the grandmother in 5. Again, 5 is the ruler's seat. The subject of 2 moves on to him, but not as an enemy ; but humbly and loyally, as his minister according to the attributes of a weak line in the central place.
symbolism and
its
must be allowed that this view of the and strained. too confident in his own strength, and
It
interpretation is obscure
The subject of line 3 is too defiant of the weak and small enemies that seek his hurt.
SECT.
and
THE
II.
The
1.
a driver)
may be
there
;
HEXAGRAM.
2O5
There has been good fortune
correct.
beginning
K\ 3?
in the
disorder in the end.
undivided, (shows its subject as drags back his wheel, (or as a fox)
first line,
who
which has wet
his
tail.
There
will
be no
error.
The second line, divided, (shows its subject as) who has lost her (carriage-)screen. There is
2.
a wife
no occasion she
will find
to
go
in pursuit
of
In seven days
it.
it.
The third line, undivided, (suggests the case Kao of) 3ung who attacked the Demon region, but was three years in subduing it. Small men should 3.
not be employed Line 4
is
(in
such enterprises).
also strong, but the exercise of his strength
by
its
tempered by the position in an even p'ace. He is warned, however, to continue quiet and restrain himself. Line 5, though in the ruler's seat, is weak, and incapable of is
subject
Its subject is called king or duke because doing anything great of the ruler's seat and the one whom in the concluding sentence he is said to capture is supposed to be the subject of 2. ;
The
first
Thwan
part of the
under hexagiam
symbolism 9, q. v.
is
the
same as
that of the
that
I said there
it probably gave a testimony of the merit of the house of A!au, as deserving the throne rather than the kings of Shans:. That was because the Thwan contained the sentiments of Wan, while he was yet only lord of Jfau. But the symbolism here was the work of the duke
of Aau, after his brother king Wfi had obtained the throne. How did the symbolism then occur to him ? May we not conclude that at
least
the
hsiang of
this
hexagram was
written during the
troubled period of his regency, after the accession of
Kh&n% ? The Khang-hsf
Wu's
son,
king
editors find in the concluding * The duke, leaving birds
symbolism an
on
the wing, is ' content to use his arrows against those in a cave Line 6 is weak, and is at the top of the trigram of movement. He is possessed by the idea of the hexagiam in an extreme degree,
incentive to humility
:
I
and
is
incapable of keeping himself under restraint.
THE
2O6
The
4.
fourth line, divided, shows
rags provided against any leak his
guard
TEXT.
Vf KING.
all
its
subject with
(in his boat),
and on
day long.
5. The fifth line, undivided, shows its subject (as) the neighbour in the east who slaughters an ox (for but this is not equal to the (small) his sacrifice) of the neighbour in the west, whose sacrifice spring ;
sincerity receives the blessing.
The topmost
6.
line,
divided,
with (even) his head immersed.
shows
The
its
subject is
position
perilous. LXI1I. The character called
K\
is
used as a symbol of being
3* denotes primarily crossing a stream, past and has the secondary meaning of helping and completing. or
completed.
The two characters, combined, will express the successful accomIn dealing with plishment of whatever the writer has in his mind. this lineal figure, king Wan was thinking of the condition of the kingdom, at length at rest and quiet. The vessel of the state has The been brought safely across the great and dangerous stream. distresses of the kingdom have been relieved, and its disorders have been repressed. Does anything remain to be done still? Yes, in small things. The new government has to be consolidated. Its ruler must, without noise or clamour, go on to perfect what has been wrought, with firmness and correctness, and ever keeping
m
the instability of all human affairs. hexagram is in its correct place, and has
mind
That every its
line
of the
proper correlate
also supposed to harmonize with the intimation of progress success.
Line
the
i,
first
of the
is
and
hexagram, represents the time im-
mediately after the successful achievement of the enterprise it denotes ; the time for resting and being quiet. For a season, at Hence we have the symleast, all movement should be hushed.
bolism of a driver trying to stop his carriage, and a fox wet his tail, and will not tempt the stream again.
Line
2 is
correlate 5
occupies
;
its
who has
weak, and in its proper place. It also has the strong and might be expected to be forward to act. But it correct
and
central place,
a lady whose carriage has
lost
its
and suggests the symbol of She will not advance
screen.
SECT
THE WEI
II.
LXIV.
Wei
HEXAGRAM.
8i
THE WEI
it
HEXAGRAM.
3i
and success
3t intimates progress
circumstances which
2O7
see) a
(We
implies).
fox that has nearly crossed (the stream), tail
in
There
gets immersed.
will
(in
the
young
when
its
be no advantage
any way.
further so soon after success has
hidden and
been achieved but keep herself Let her not try to find the screen. When it is find this after seven days/ the meaning seems ;
retired.
'
said that she will
to be simply this, that the period of
Ki 3f
will
then have been
exhausted, the six lines having been gone through, and a period, when action will be propei shall have commenced.
new
.
The
strong line
3, at
the top of the lower trigram, suggests for
The writer subject one undertaking a vigorous enterprise. thinks of Kdo 3 un g> the sacrificial title of Wu Ting, one of the its
ablest sovereigns of the Shang dynasty (B.C. 1364-1324), who undertook an expedition against the barbarous hordes of the cold and bleak regions north of the Middle States. He is mentioned again under the next hexagram. He appears also in the Shu, IV, ix, and in the Shih, IV, iii, ode 5. His enterprise may have been
good, and successful, but cludes with a caution.
Line 4
is
it
was
tedious,
and the paragraph con-
weak, and has advanced into the trigram for water. be cautious, and prepare for evil, as in the sym-
Its subject will
bolism, suggested probably by the nature of the trigram. ' The neighbour in the East is the subject of line 5, and ' the neighbour in the West is the subject of the correlate 2, the former '
'
Line 5 is strong, and 2 is quarter being yang and the latter yin. weak ; but weakness is more likely to be patient and cautious than strength.
They
are
compaied
to
two
men
sacrificing.
presents valuable offerings; the other very poor ones.
The one But the
THE
208
The
1.
first line,
TEXT.
Y! KING.
divided, shows
a fox) whose tail gets immersed. occasion for regret.
its
subject (like
There
will
be
The second
line, undivided, shows its subject With firmness back his dragging (carriage-)wheel. and correctness there will be good fortune. 2.
The third line, divided, shows its subject, with of things) not yet remedied, advancing on state (the which will lead to evil. But there will be advantage 3.
;
in (trying to) cross the great stream.
The fourth line, undivided, shows its subject firm correctness obtaining good fortune, so that occasion for repentance disappears. Let him
4.
by all
stir
himself up, as
if
he were invading the
Demon
region, where for three years rewards will come him (and his troops) from the great kingdom.
to
5- The fifth line, divided, shows its subject by firm correctness obtaining good fortune, and having no occasion for repentance. (We see in him) the
brightness of a superior man, and the possession of sincerity. 6.
The
There
be good fortune. topmost line, undivided, shows
second excels in
will
sincerity,
and
his
small offering
its is
subject the
more
acceptable.
The topmost
line is
weak, and on the outmost edge of
Khan,
the trigram of peril. His action is violent and perilous, like that one attempting to cross a ford, and being plunged overhead into the water.
LXIV. Wei 3f is the reverse of K\ 3f. The name tells us that the successful accomplishment of whatever the writer had in his mind had not yet been realised. The vessel of the state has not been brought across the great and dangerous stream. Some have wished that the Yf might have concluded with K$ 3? and the last
hexagram have left us with the picture of human affairs all brought to good order. But this would not have been in harmony with the
SECT.
THE WEI
II.
3!
HEXAGRAM.
2O9
of confidence and therefore feasting (quietly). There will be no error. (If he) cherish this con-
full
book of change. Again and again it has in it no idea of a perfect and abiding seasons of the year change and pursue an ever-
idea of the Yf, as the
been pointed out that we find
state. Just as the The reign of recurring round, so is it with the phases of society. order has been, and has terminated ; and this hexagram calls us to It treats of how see the struggle for its realisation recommenced.
those engaged in that struggle should conduct themselves with a
view to secure the happy consummation. How the figure sets forth the state of things by trigrams
will
supposed
to
in
II.
A
similar
its
constituent
indication
is appear Appendix be given by the lines, not one of which is in the corthe strong lines being all in even places, and the weak
rect place ; lines in odd. late;
At the same time each of them has a proper correand so the figure gives an intimation of some successful
progress.
See also Appendix
The symbolism of
the
I.
young fox suggests a want of caution on
the part of those, in the time and condition denoted by the hexagram, who try to remedy prevailing disorders. Their attempt is
not successful, and they get themselves into trouble and danger. Whatever can be done must be undertaken in another way.
suppose a fox to be intended by the symbolism of line i, Some of the combringing that animal on from the Thwan. I
mentators understand it of any animal. The line is weak, at the bottom of the trigram of peril, and responds to the strong 4, which is not in its correct Its subject attempts to be doing, but place. finds cause to regret his course.
The himself,
good
subject of line
strong,
his
and
in the centre,
is
able to repress
carnage from advancing; and there
is
fortune.
The Khang-hs! what
2,
and keep back
editors say that
it
is
very
difficult to
understand
said under line 3 ; and many critics suppose that a negative has dropt out, and that we should really read that ' it will not be is
advantageous to try and cross the great stream/ Line 4, though strong, is in an even place; and vitiate the
endeavours of
its
this
might
subject to bring about a better state of correct. He is in the fourth place more-
But he is firm and and immediately above there is his ruler, represented by a weak line, humble therefore, and prepared to welcome his endeavours. Let him exert himself vigorously and long, as Kao 3 un did in his things.
over,
THE
2IO fidence,
till
immersed,
he it
(is
Yt
KING
like the fox
of what
will fail
TEXT.
his
who) gets
head
is right.
famous expedition (see last hexagram, line 3), and he will make Expeditions beyond the frontiers in progress and have success. those days weie not very remote. Intercourse was kept up between the
army and
necessary to
the court.
Rewards,
distinctions,
and whatever
encourage the army, were often sent to
Line 5 is weak, in an odd place. But its subject humble and supported by the subject of the strong 2 the auspice
is
\\as
it.
is ;
the ruler,
and hence
very good.
The
subject of line 6, when the work of the hexagram has been done, appears disposed to remain quiet in the confidence of his own
pouer, but enjoying himself; and thereby he the contrary, he will peiil
go on
will
to exeit his powers,
of the situation, the issue
will
be bad.
do right. If, on and play with the
THE APPENDIXES.
THE APPENDIXES. APPENDIX on
Treatise
Thwan,
the
Win's Explanations of the
or king
entire
Hexagrams.
SECTION 1.
i.
Vast
indicated
beginning
is
the
*
I.
I.
great and originating (power)' All things owe to it their
by A^ien! :
it
contains
the meaning belonging
all
name) heaven. The clouds move and the rain
to (the 2.
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 its season.
hexagram)
are accomplished, (each) in ingly)
they mount
(the carriage)
dragons at the proper times,
(Accord-
drawn by those six and drive through
the sky. 4.
The method
of
A^ien
is
to
change and trans-
form, so that everything obtains its correct nature as appointed (by the mind of Heaven) and (there;
after 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 and the myriad states all enjoy repose.
The name Thwan, and
the
meaning of
are sufficiently established. The nations of the entire hexagrams.
Thwan It
all things,
the character so-called,
are king
Win's expla-
seems impossible now to
THE APPENDIXES.
214 II.
i.
is
Complete '
indicated
(capacity) it their birth
it
;
SECT.
I.
'great and originating All things owe to
the
by Khw5n
!
receives obediently the influences
of Heaven.
and contains all things. Its excellent capacity matches the unIts comprehension is limited power (of jOien). The various things wide, and its brightness great. 2.
KhwSn,
obtain (by 3.
it)
in its largeness, supports
their full development.
The mare
is
a creature of earthly kind.
(power of) moving on the earth is without is mild and docile, advantageous and firm the course of the superior man. The
how
treatise
the character arose,
on the
Thwan
is
and how
it
;
such
:
ascertain
Its
limit
it
is
was named Thwan.
ascribed to Confucius; and
I
have
considered in the Introduction, p. 30, whether the tradition to this effect may to any extent be admitted. I.
The hexagram JOien
is
made up of
six
undivided
lines,
or
of the tiigram -Oien, Fu-hst'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 meaning which had ever been intended by that term. In paragraphs i, 2, 4 the four attributes in Wan's Text (2 being occupied the
uith 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-ti (A.D. 574-648) does not intioduce 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 ; the ideal sage, conducting his ideal government, taking his measures accordingly, is represented as diiving through the sky in
and
a carriage drawn by six dragons. the sage is Heaven, and Heaven
JFti
'
like this in the text.
is
Hsi extravagantly says that
the sage
'
;
but there
is
nothing
HFX.
APPENDIX
3.
'
4.
'
he goes astray he If he course. follow,' he proper
he take the
If
misses, that
is,
215
I.
initiative,
:
*
his
and gets into his regular (course). In the he will be walking south-west he will get friends In the north-east he with those of his own class. will lose friends but in the end there will be '
is docile,
'
:
'
'
:
ground *
5. '
ness
for congratulation.
The good
fortune arising from resting in firmcorresponds to the unlimited capacity of the
earth. III.
In K\\v\
i.
we have
the strong (A^ien) and
the
weak (Khw&n) commencing
and
difficulties arising.
Movement
2.
in
the midst of peril gives rise to
'great progress and success, rectness/
By
3.
their intercourse,
(through)
firm
cor-
the action of the thunder and rain, (which
II. As the writer in expounding the Th wan of hexagram i 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
and
same
attributes are ascribed to
K h w an, appears clearly in paragraph
i
It is
.
jOien
the difference ex*
power' and capacity/ pressed by the words that I have supplied, A'^ien originates; Khwan produces, or gives birth to what has *
been
oiiginated.
The
'
penetrating,' or developing ability of
Khwan,
as displayed
The in the processes of growth, is the subject of paragraph 2. ' brightness refers to the beauty that shines forth in the vegetable '
and animal worlds. Paragraph 3
to the course of
and
symbol of the mare/ to lead the mind the superior man/ the good and faithful minister
treats of the *
'
servant.
See the note, corresponding to paragraph ing in firmness' is the normal course of pursued, the good effect will capacity of the earth.
4,
on
the Text.
Khwan.
*
Where
Restit
is
be great, great as the unlimited
THE APPENDIXES.
216
are symbols of ATcln and
and earth)
Khan),
all
SECT.
I.
(between Heaven
But the condition of the up. Feudal time is full of irregularity and obscurity. princes should be established, but the feeling that rest and peace have been secured should not be filled
is
indulged (even then). IV,
Mang we
In
i.
mountain, and below a stream in
it.
have (the trigram for) a that of a rugged defile with conditions of peril and arrest
it
The
Jun
is made up of the trigrams K&n and Khan; but III. according to the views on king Win's arrangement of the trigrams, as set forth especially in Appendix V, chap. 14, the six others come from .A!^ien and Khwan, and are said to be their children. On
Khwan to mintelligible to a reader. A'&ing-jze
ruler should frame his laws avail themselves
and regulations so
that the
of the seasons of heaven, and of the
people may 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, and planting ; the breath of autumn,
gives the law for sowing
completing and solidifying
and
The '
self
things, gives the law for ingathering
all
storing,' &c.
subject of line
he
:
is
i
has
'
his will
on what
is
external to him-
bent on going forward.
Kb
Hsf explains what is said on paragraph 4, that ihe upper are out of their real place where they are/ or, literally, have lost their substantiality,' by the remark that ' their proper place, as
lines
'
being weak
'
lines, is below.'
prefer another explanation,
The
editors of the imperial edition
on which
I
need not
enter.
HEX.
APPENDIX
12.
'The good
283
II.
fortune
through firm goodness, (suggested by) the pulling up of the grass/ arises from the will (of the parties intended) being bent on 1.
(serving) the ruler. '
The
great man, comporting himself as the and obstruction require, will have success*/ he does not allow himself to be disordered by the 2.
distress
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:' his mind can be carried into effect. '
The good
*
The
the purpose of
man
fortune of the great from the correctness of his position. 5.
6.
'
arises
and obstruction having reached how could overthrown and removed
distress
'
its it
end,
it is
be prolonged
:
?
The Great Symbolism' here is sufficiently explained in ihe Appendix. The application, however, is here again difficult, though we may try to find in it a particular instance of the interXII.
'
first
ruption of communication, icward.
in great merit not
meeting with
its
The subject of the first line is one of the cluster of small men uho are able to change their mind, and set their hearts to love their ruler.
The
subject of the second line the place in the centre.
is
a
'
great
man/ and
occupies
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. subject of the fifth line is the great man, the ruler in his Hence he is successful, and in the last line, we see right place.
The
THE APPENDIXES.
284
SECT.
I.
XIII. (The trigrams for) heaven and fire form T h u n g Z n. The superior man, in accordance with distinguishes things according to their kinds
this),
and
classes. *
1
of) the
(The representative
.
'
just issuing from his gate
:
who
'
2.
(The representative
appears
in relation
of)
union of
'
in
is
men
union of
the
'
with his kindred
path to regret. He hides his arms 3.
men
blame him ?
will
that
:
is
the
the thick grass:' '
For opponent. how can three years he makes no demonstration
because
of his
of the strength
'
:
he do anything 4.
'He
is
? '
mounted on
his city- wall
;
but yielding
the right, he does not proceed to make the attack (he contemplated)/ (Where it is said), There *
to
'
be good fortune/ (that shows how) he feels the strait he is in, and returns to the rule of law.
will
The first action of (the representative of) the union of men (here described) arises from his central The meetposition and straightforward character. 5.
*
ing secured by his great host' intimates that the opponents of it have been overcome. '
6.
(The representative
appears in the suburbs
'
:
of) the union of men his object has not yet
been attained. how
the distress
and obstruction are come
to
an end.
It
was
in
the order of change that they should do so.
XIII.
The
'
style
of heaven and
fire
form
Thung Z&n'
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
i,
the party just issuing from his gate has
all
the world
HEX.
APPENDIX
14.
XIV. (The above
fire
it
285
II.
trigram for) heaven and
form
accordance with
T4
this,
The
Yfl.
of)
superior man, in
represses what
what
(that
good, in
is
evil
and
sympathy with
gives distinction to the excellent Heaven-conferred (nature).
This
1.
'
2.
A
undivided, of
first line,
approach to what large
is
is
Ti Yd
shows no
injurious.
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). '
A
feudal prince presents his offerings to the son of Heaven small man (in such a position) 3.
:
'a
does (himself) harm. '
4.
his
He keepshisgreat resources under restraint:'
wisdom
discriminates clearly (what he ought to do).
'
Hissincerityisreciprocatedbyalltheothers:' and call out what is in their
5.
his sincerity serves to stir
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). '
minds.
before him, with which to unite. union have no place in him.
In line
For In
2,
Selfish
thoughts disposing to
union (only) with kindred implies nanowness of mind. on the Text.
line 3, see note
line 4, stress
For
line 5, see
should be laid on
*
yielding to the right.'
note on the Text.
The Khang-hsf
append the following note to the last it is said that "union in the open country indicates progress and success," while here it is only said " with union in the subuibs there is no cause for that repentance." Beyond the suburbs was the open country, and till the union reached so far, the object of the hexagiam was not attained. We was a skilful that the duke of Confucius of reader may truly say JSTau.* Of course the editors did not doubt Confucius' authorship
paragraph:
of
all
editors
'Under
the Appendixes.
line
i
THE APPENDIXES.
286 4
6.
SECT.
I.
The good
T
line of
Yti
fortune attached to the topmost arises from the help of Heaven.
'
XV. (The
trigram for) the earth and (that of) The a mountain in the midst of it form .-Oien. superior man, in accordance with this, diminishes what is excessive (in himself), and increases where
any defect, bringing about an equality, acthe nature of the case, in his treatment to cording there
is
(of himself 1.
others).
superior man who adds humility to humione who nourishes his (virtue) in lowliness.
'
is
lity
and
The
'
fortune consequent on being firm and correct, where the humility has made itself recognised/ is owing to the possessor's having (the
'The good
2.
virtue) in the core of his heart. *
3.
The
superior
and yet humble submit to him. '
4.
' :
man
of (acknowledged) merit, the myriads of the people will
One, whose action would be
in
every way '
up his humility the more advantageous, (but in doing so) he does not act contrary to the stirs
:
(proper) rule. '
5.
arms
He may
advantageously use the force of correcting, that is, those who do not submit.
'
:
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 superior man, in governing the possession of what is great. men, especially in a time of prosperity and wealth, must set himself is good in them, and repress what is evil. And accordance with the will of Heaven, which has given a nature fitted for goodness.
what
to develope this will
be
to all
men
AH
the
in
comment
several lines
may
that is necessary on the symbolism of the be gathered from the comments on the Text.
HEX.
APPENDIX
16.
6.
287
II.
'His humility has made itself recognised:' He all his aims have not yet been attained. '
(but)
the force of arms, (but only) in correct-
may employ
ing (his own) towns and state/
XVI. (The
trigrams for) the earth and thunder issuing from it with its crashing noise form Yii. The ancient kings, in accordance with this, com-
posed their music and did honour to virtue, presenting it especially and most grandly to God,
XV. The but
I fail to
earth
is
low,
and
in the
midst of
it is
a high mountain
;
how this can symbolise humility. Nor does Regis' Monte (ait glossa) of it much improve the case
see
'
'
:
repiesentation
quae est summe abjecta. At cum is deimago esse potest humihs modestiae.' I find the following note on the paragiaph in my copy of the Daily Lessons' (see PreThe five y i n lines above and below symbolise the earth face) " the mountain in the midst the one yang line in the centre is of 1
nihil est altius in terra,
chvis
sit,
*
'
:
;
The many yin
the earth."
lines represent
The
one
yang
this
symbolism, diminishes the multitude of
line,
heavenly piinciple.
men's desires; the
superior
man, looking
human
at
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 01 place he is, he will
do what
is
right.'
This
is
certainly very ingenious, but
shrinks from accepting a view that
is
one
not based on the component
trigrams.
Under self.'
*
line i,
He
is all
Under
line 4,
Under
line 5,
nourishes his (virtue)'
humility. '
is, literally,
'pastures him-
That makes him what he
is.
'
the rule proper for the subject of the line in his circumstances so near the place of the ruler. the (proper) rule
*
Even
is
the refusal to submit
'
and humblest
makes an appeal
to force
and must not bear it in vain. Kb Hsi 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 necessary.
must
the best
limit his field
ruler bears the sword,
even in appealing to arms.
THE APPENDIXES.
288
when they 1.
'The
and '
:
'
service)
line proclaims his there will be evil his
first
;
to overflowing.
sees a thing) without waiting till it has with his firm correctness there will
(He
come
the
(at
I.
their father.
(subject of the)
pleasure and satisfaction wishes have been satisfied 2.
Him
associated with
their highest ancestor
SECT.
to pass
;
be good fortune
'
this is
:
shown by the
central
and
correct position (of the line). *
He
looks up (for favours), while he indulges the feeling of satisfaction there will be occasion for this is intimated by the position not repentance 3.
;
'
:
being the appropriate one. '
4.
From him is
the
harmony and
satisfaction
the success which he obtains
great take effect on a grand scale. '
(The subject
5.
'
complaint
this is
:
:
his
;
aims
of) the fifth line has a chronic
shown by
being mounted on lives on without dying: his
the strong (line). He still he is in the central position, (and '
past)
come
'
1
its
memories of the
have not yet perished. With darkened mind devoted to the harmony
*
6.
and satisfaction (of the time)/ as shown in the topmost (line) how can one in such a condition con:
tinue long
?
XVI. 'The Great Symbolism* here is more obscuie 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 Yd, 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
thunder crash suggested the use of music, as some
say that the critics
do,
is
HEX.
APPENDIX
17.
289
II.
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
when
this,
rests.
'He
1.
but
getting towards dark, enters (his
is
it
house) and
is changing the object of his pursuit:' he follow what is correct, there will be good
if
'
fortune. ciates:' 2.
He goes beyond (his own) gate to find asso-
he
'He
will
not
the
fail (in
method he '
cleaves to the
little
boy
:
pursues).
he cannot be
with the two at the same time. *
3.
He
cleaves to the
man
by the decision of
ence:'
of age and experi-
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. '
He
sincere in fostering what is excellent:' his position is correct and in the centre. 5.
is
The use of music at sacrifices, however, as assisting the absurd. union produced by those services between God and his worshippers, and the present general idea of the figure.
mind
the sacrifices
Hsiao King, chap.
and past generations, agrees with the I must suppose that the writer had in instituted by the duke of Aau, as related in the
ix.
Pleasure has operated injuriously on the subject of line
i.
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
In
i,
changing his him.
i.
6-13. of the hexagram is over. If one puts off way any longer, there remains no more hope for
chap.
line 6 the action evil
THE APPENDIXES.
29O '
6.
The
firmly held
is
sincerity
'
shown
in the
line
SECT.
and clung
to,
I.
as
(the idea of the hexa-
topmost gram) has reached its extreme development.
XVIII. (The trigram
:
a mountain, and below
for)
The superior man, in it that for wind, form Kfl. accordance with this, (addresses himself to) help the people and nourish his own virtue.
He
*
1.
work of 2.
3.
the
deals with
the
:
'He
father 4.
caused by his he holds to the course of the due mean.
deals with
'
mother
that
his father.
He
'
feels
caused by his he has entered into the
the troubles
deals with
he
father:'
' :
in the
'He
end there
troubles
troubles caused will
be no
by
his
error.
views indulgently the troubles caused by if he go forward, he will not succeed. '
his father '
5.
father,
He
:
deals with
the
and obtains praise
troubles '
he
:
the subject of line two) with
is
caused by his
responded to (by
all his virtue.
XVII. An explosion of thunder amidst the waters of a marsh would be succeeded by a tremulous agitation of those watei s ; so far there would be a following of the movement of the lower tri-
Then in the application of the symbolism we of action following the time, that is, according to the time; which is a common use of the Chinese chaiacter Sui. Neither the symbolism, however, nor its application adds much to gram by
have an
the upper.
illustration
our understanding of the
text.
two lines that rhyme and paragraphs 4 Paragraph and 6 the same. do (two lines), 5, According to Ktii Yen-wfl, 2 and but this also paragraphs 3 appears to me doubtful. rhyme i
consists of
;
;
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.
HEX.
6.
APPENDIX
19.
291
II.
He does not serve either king or feudal lord
*
but his aim
be a model
may
:'
(to others).
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 correct-
ness of (the subject of the first line) advancing in company (with the subject of the second) is due to '
on doing what is right. 2. The good fortune and every possible advantage attending the advance (of the subject of the
his will being set '
(with the subject of the first)/ arises from the fact that those (to whom the advance is made) are not yet obedient to the ordi-
second
line),
in
company
nances (of Heaven). '
3.
He
(shows himself) well pleased to advance-/ If he is not that appropriate to him. *
his position
become anxious, however, about will
his action/ his error
not be continued. *
4.
The freedom from
error consequent on the
XVIII. 'When the wind,' says ^^ng-jze, 'encounters the mountain, it is driven back, and the things about are all scattered in disorder; 1
The
such
is
other lines belong to the
The
emblem
the
nourishing of virtue
subject of line
and brings
it
*
i
'
of the state denoted by Kfi/ line 6 ; all the
appears especially in helping of the people.'
has entered into the work of his father, The is looked on as blameless.
about that his father
'due mean' of
The Khang-hsi
line
2
is
according to the caution in the Text. 'he
editors inteipret the explanation of line 5 as
takes up (the course of his father) with are wrong.
1
all his virtue.
=
I think they
THE APPENDIXES. advance
in the highest
mode
f
is
SECT.
I.
due to the (various)
appropriateness of the position. '
5.
What
'
befits the great ruler
means the pur-
suing the course of the due mean. The good fortune consequent on the advance 6. '
'
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).
XX.
(The trigram representing) the earth, and moving above it, form Kwan. The ancient kings, in accordance with this, examined the
that for wind
(different) regions (of the
kingdom), to see the (ways
of the) people, and set forth their instructions. i.
'The looking of a lad shown by the first line, way of the inferior people.
divided,' indicates the
XIX. 'The
earth
descending or approaching the marsh'
is,
Hsf, symbolical of the approach of superiors to the inferior people, and then the two predicates about the superior man are desci iptive of him in that approach, the instruction being
according to
-ATu
symbolised by Tui, and the supporting by Khwan. The Khanghsf 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
This representation
the idea of greatness.' JSTfl
is
lame and impotent.
Hst says he does not understand what
is
said
on
line 2.
the ordinary one, but I am not The Khang-hs! editors try to solve the difficulty; satisfied with it. but I am not able to follow them.
The
interpretation in
The same
my
version
compare the conclusion of paragraph 6 in the u. What is external' there, and what the state, have, they say, the same reference,
editors
'
symbolism of hexagram is
is
internal here,'
'
namely, of the whole kingdom, the expressions diffeiing according which they are made. The view
to the different standpoints from in the translation
is
that of
balance between them.
Kb
Hsf.
The newer
It is difficult to
view, perhaps,
is
hold the
the preferable.
HEX.
APPENDIX
21.
'
2.
The
firm correctness of a
out from a door (in
'
is
293
II.
woman,
also a thing to be
in
peeping
ashamed
ol
a superior man). '
3.
He
looks at (the course of) his
advance or recede (accordingly) in the path (to be pursued). '
4.
5.
he
own will
He
be a guest
contemplates his
own
to
life,
not err
He contemplates the glory of the kingdom
(thence) arises the wish to *
' :
' :
(at court). '
life(-course)
:
he
should (for this purpose) contemplate (the condition of) the people. 6. 'He contemplates his own character:' cannot even yet let his mind be at rest.
he
XXI. (The
trigrams representing) thunder and The ancient kings, in lightning form Shih Ho. their penalties with framed accordance with this,
and promulgated
intelligence, 1.
'His '
He
and he no walking (to do
feet are in the stocks, '
of his toes 2.
their laws.
there
:
is
is
deprived
evil).
through the soft flesh, and (goes on)
bites
XX. Wind moving above
the earth has the widest sweep,
and
This penetrates everywhere. symbolism is more appropriate to the subject in hand than that of many other hexagrams. Personal influence in a ruler effects much ; nothing escapes
its
influence;
it
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 this influence ; see the Analects, XII, xix.
denote
The Line
looking in line 3.
'He will
or receding as '
and does not reach
i is superficial,
not err in the path to be pursued
far.
'
;
advancing
is best. '
The
glory of the kingdom is the virtue of the sovereign and the character of his administration. With the sentiment com-
Line
4.
pare Mencius, VII,
i,
chap. 21.2.
THE APPENDIXES.
2Q4
SECT.
(the subject of the line)
to bite off the nose:'
mounted on the strong (first line). He meets with what is disagreeable and 3. '
'
ful
his position
:
'
It will
4.
I.
is
hurt-
not the proper one for him.
is
be advantageous to him
to realise the
difficulty of his task and be firm, in which case there his light has not yet been will be good fortune '
:
sufficiently displayed.
Let him be firm and correct, realising the and there will be no error
'
5.
(of his position), will possess
tion
and
(to his posi-
task).
wears the cangue and is deprived of his he hears, but will not understand.
'
ears
every quality appropriate
he
He
*
6?
peril '
:
:
XXII. (The and that
mountain
trigram representing) a
for fire
under
form
it
Pi.
The
superior
accordance with
this, throws a brilliancy man, around his various processes of government, but does not dare (in a similar way) to decide cases of
in
criminal litigation.
XXI. JT^ng-jze- says that thunder and lightning are always found together, and hence their tngrams go together to give the Idea of union intended in Shih Ho. The one trigram symboland the other brightness or intelligence, the applicahexagram here is easier and moie natural than in many
ising majesty
tion of the
other cases. '
1.
There
is
no walking
'
:
that
is,
the subject of the line will
not dare to offend any more.
'"
Being mounted on the strong first line" means,' says ' .Oing-jze, punishing a strong and vehement man, when severity 2.
is
required, as is denoted '
4. is
still
His
by the central position of the
light has not been
something
for
him
of his position and be firm.
to
line.'
'
sufficiently
do
:
displayed
;
that
he has to realise the
is,
there
difficulty
HEX.
APPENDIX
22.
II.
295
'He can
discard a carriage and walk on foot righteousness requires that he should not ride. 1.
2.
He
*
adorns his beard
:'
(only) along with the
action
' :
he rouses himself to (subject of the) line
above. '
3.
The good
fortune
consequent on his ever
maintaining firm correctness' is due to to the end no one will insult him. '
4.
The
affords
place occupied by the fourth
ground
for
doubt
this,
line,
that
divided/
(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. '
The good
fortune falling to the divided/ affords occasion for joy. 5.
'
6.
fifth
line,
The freedom from
ject of) the topmost
error attached to (the subline, with no ornament but the
(simple white)/ shows
how he
A
has attained his aim.
mountain/ says A^ing-jze, is a place where we find A fire burning below it a hundred other things. and trees, grass, throws up its light, and brings them all out in beauty; and this
XXII.
'
'
The various gives the idea of ornament, or being ornamented. processes of government are small matters, and elegance and ornament help
their course
the simple,
unornamented truth/
The ment.
subject of line
He
will
walk
i
;
but great matters of
judgment demand
does not care for and does not need orna-
in the
way of righteousness without
it.
Paiagraph 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 i by 2 and 3, we might doubt how far the subject of 4 would continue loyal to the
But he does continue subject of i. and object of the subject of 3.
loyal,
through the chaiacter
The Khang-hsi editors say: 'Line 5 occupies the place of honour, and yet prefers simplicity and exalts economy; its subject
THE APPENDIXES.
296
SECT.
I.
XXIII. (The and (above
it)
trigrams representing) the earth, 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.
is
He overthrows the couch by injuring its
'
legs
:
thus (he commences) his work of ruin with what lowest (in the superior man).
'He
destroys the couch by injuring its frame: (the superior man) has as yet no associates. 2.
That 'there
'
be no error on the part of this one among the overthrowers arises from the difference between him and the others above and 3.
will
'
below. '
4.
He
has overthrown the couch, and (proceeds
to injure) the skin (of is very near at hand.
He
him who
lies
on
it)
:'
calamity
them the favour that lights on the inmates of the palace in the end there will him. no be grudge against '
5.
obtains for
'
:
'
6.
The '
riage
small
:
superior man finds himself in a he is carried along by the people.
men '
dwellings
:
car'
The own
(by their course) overthrow their they can never again be of use to
them. '
might change and transform manners and customs ; matter to say of him that he affords occasion for joy.
The
it is
a small
more of the spirit of the hexagram His being clothed in simple white ornament must be kept in a secondary
subject of line 6 has
than in most hexagrams.
crowns the lesson
that
place.
XXIII. 'A mountain,' says Ytt Fan (towards the end of the dynasty), 'stands out high above the eatth; here it appears as lying on the earth On the plainly it has been overturned.'
Han
:
APPENDIX
HEX. 24.
XXIV. (The and that
The
trigram
297
II.
representing)
the
earth
form Ffl. accordance with this, on the
for thunder in the midst of
ancient kings, in
it
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 of their states. '
inspection
Returning (from an error) of no great extent'
1.
is
go on with the
the prelude to the cultivation of the person.
The good
'
2.
fortune attendant on the admirable '
return (of the subject of the second line) is due to his condescension to the virtuous (subject of the
below.
line)
'
Notwithstanding
3.
the perilous position of him
A
mounother hand, Liu Mfl (early in the Sung dynasty) says : If the earth be thick, the tain has the earth for its foundation. mountain preserves its height. So it is with the sovereign and '
people.' It is
The
application might be deduced from either view.
hard to
tell
supplemented as
mere
I
whether
'
the lowest
have done.
'
in
paragraph
i
should be
If not, then the explanation is
a
truism.
JT^&ng-jze tion of
is
precise and decisive in supplementing the explana2 as in the translation.
paragraph
See on the Text of
lines 3
and
4.
The paragraph 5, the Khang-hst editors say admirably : fifth line is weak, and yet occupies the most honourable place in the figure, emblematic of a queen; and as its subject leads on
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 The small people, and the restoration of concord in the state. men have done their worst, and there is an end of their attempts for a time.
THE APPENDIXES.
298
who
made many
has
through
(his
I.
returns/ there will be no error
aiming after righteousness).
He moves right
'
SECT.
in the centre
(among those represented by the other divided lines), and yet returns 4.
'
alone
his object
:
*
5.
The
repentance/
noble is
is
to pursue the (proper) path.
return,
no
giving
due to (the
subject
for
ground of the
line)
striving to perfect himself in accordance with his central position. '
The
evil consequent on being all astray on the of subject returning' is because the course pursued is contrary to the proper course for a ruler. 6.
XXIV. and
of
Thunder
silent, just
'
in the midst of the earth
able to
genial stirrings of
first
the
'
make life
is
thunder shut up
So is it with the presence felt. after the winter solstice ; so is it with its
As the spring returning steps of the wanderer to virtue. has to be nursed in quietness, so also has the purpose of The ancient statutes here referred to must have been like
first life
good.
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 '
the seventh) closed their gates/ &c. Culculminating day ' * does not us the the well as so minating day give meaning day of the solstice;' but where does the translator find the explanatory e. (i.
'
'
the seventh/ which he puts in parentheses ? In my own ' salad days of Chinese knowledge I fancied there might be in paragraph i of the Text some allusion to a primitive sabbath ; but there is no this *
for introducing
The
san, the
'
'
seven days/ or paragraph of the Great Symbolism.
ground
virtuous subject of the first line 'the benevolent' or Moving/ It
symbolism of the Yi where we
adjective.
The
It is
emphatic here for
seventh day/ into
the
'
is
in
paragraph
2 called
the only case in all find that term used as an is
'
humanity/
man
in his ideal.
other paragraphs present nothing for remark beyond what has been said on the Text of the duke of fiu.
HEX.
APPENDIX
25.
XXV. The
299
II.
under the sky, and to (every)thing there is given (its nature), free from all insincerity. The ancient kings, in accordance with this,
thunder
rolls all
their regulations) in complete accordance
(made
with the seasons, thereby nourishing 1.
When
'he
who
any movement/ he '
is
will
all things.
from insincerity makes get what he desires. free
He
reaps without having ploughed thought of) riches to be got had not risen 2.
'
(the
:
(in his
mind).
'The passer-by
this proves a gets the ox:' calamity to the people of the neighbourhood. 3.
'
4.
he can remain firm and correct there will be he firmly holds fast (his correctness).
If
no error '
5.
:'
Medicine '
it
insincerity!
in
the case of one
should not be tried
who
is
free
from
(at all).
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. 6.
*
XXV. The manner
composition of the hexagram is given here in a from what we have met with in the account of
diffeient
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
The paragiaph on
is
also hard to
comprehend.
another way of saying that in the course of things real goodness may be expected to be fortunate, by the appointment of Heaven.' line
i
is
1
2. The thought of getting rich had not risen in he did what he did, because it was right, not because '
Paragraph his
mind
' :
of the gain
it
would bring him.
paragraph 3, it is said, The superior man seeks simply to be free from insincerity, and leaves the questions of happiness and
On
calamity to Heaven.' Paragraph 5. 'Sickness
'
ought not to happen
to
one who
THE APPENDIXES.
3OO
SECT.
I.
XXVI. (The
trigram representing) a mountain, and in the midst of it that (representing) heaven, form T Khh. The superior man, in accordance largely in his memory the words and deeds of former men, to subserve the accumulation
with
this, stores
of his virtue. '
1.
He
is in
a position of peril
it
;
tageous for him to stop his advance rashly expose himself to calamity.
(He
under
'
as) a
is
'
it
:
he
position, 3.
will incur
There
no blame.
be advantage
will
he may advance is
he should not
:
carriage from which the strap has been removed being in the central
'
2.
be advan-
will
'
'
:
in
whatever direction
(the subject of) the
line
topmost
of the same mind with him. *
4.
The
great good fortune
by the
indicated
fourth line, divided/ shows that there
occasion
is
for joy. *
5.
The good
fortune indicated
divided/ shows that there
is
by the
fifth
line,
occasion for congratu-
lation. 6.
way
'
is
In
command
of the firmament of heaven
:'
the
grandly open for movement.
perfectly sincere. If it plicable will of Heaven. is
do happen, he must
As
refer
that has afflicted, so
it it
some
to
inex-
will cure.'
When a thing is over and done, submission and are what are required, and not renewed attempts at acquiescence Paragraph
6.
4
action.'
XXVI.
I
have quoted, in the Intioduction,
p.
37, JTQ fist's
remark on the Great Symbolism here. .O&ng-jze says Heaven is the greatest of all things, and its being in the midst of a moun'
:
tain gives us the idea
of a very large accumulation.
And
so great
HEX.
APPENDIX
27.
XXVII. (The and under
3OI
II.
trigram representing) a mountain
that for thunder form
it
I.
The
superior
man, in accordance with this, (enjoins) watchfulness over our words, and the temperate regulation of our eating and drinking.
'You look
1.
at
me
till
your (lower) jaw hangs
'
down
(the subject of the line) to be thought noble. :
The
'
2.
second
line,
his course
shown
unfit
advance by the subject of the divided/ is owing to his leaving in his
his proper associates.
him not take any action:' greatly opposed (to what is right).
For ten years
3.
thus
evil of
movements t
is
is
let
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 *
4.
of the
line's)
superior position.
The good
fortune from abiding in firmness' is due to the docility (of the subject of the line) in *
5.
following (the subject of the line) above. 6.
'
The good
fortune, notwithstanding the peril
is the labour of the superior man in learning, acquiring, bering, to accumulate his virtue/
and remem-
Paragiaph i. 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 is done. The subject of 6 will no longer exercise with but that of 3, assisting him to advance. join repression, The line 4 has indeed occasion for joy. of Paragraph 4. subject Without the use of punishment for crimes committed, by precau-
line 6, its
woik
any trouble he has repressed evil. gives place in paragraph 5 to 'congratulation,' the people interested in the action of the ruler.
tion anticipating them, without
The
'
'joy
being
all
THE APPENDIXES.
3O2 of his
whom comes
of him from
position,
SECT.
I.
the
nourishing,' affords great cause for congratulation.
XX VI
(The trigram representing) trees hidden beneath that for the waters of a marsh forms T& 1 1.
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
mio
grass under
'
he feels his weakness things set on the ground : and his being in the lowest place, (and uses extraordinary care). *
2.
An
association 3.
'The
weak
'
old husband and a is
arises
such
:
extraordinary.
connected with the
evil
'
young wife
from
this,
beam
that
is
that no help can be given
(to the condition thus represented). 4.
'The good
fortune connected with the '
curving upwards arises from bend towards what is below.
this,
that
it
beam
does not
5. 'A decayed willow produces flowers:' An how can this secure its long continuance ? '
but old
XXVII.
I do not think that the Great Symbolism here is anybut that of a thunderstoi m, dispersing the oppression that thing hangs over nature, and followed by genial airs, and the reviving of
But there is nothing analogous to the thunder in all vegetation. * the application. Words/ it is said, nourish virtue ; food and nourish drink the body.' '
Paragraph
i.
As Mencius
(
said,
He
that nourishes the
belonging to him is a little man.' Paragraph 2. Neither the subject of line proper associate of
The
i,
nor of line
little
6, is the
2.
other paragraphs are sufficiently illustrated in the notes
the Text.
on
HEX.
APPENDIX
29.
3O3
II.
'
and a young husband be ashamed of.
wife
this also is
:
a thing to
'
Evil follows wading with (extraordinary) boldness (through the stream) but (the act) affords no 6.
'
:
for blame.
ground
XXIX.
(The representation
of)
water flowing on
The supecontinuously forms the repeated Khan. rior man, in accordance with this, maintains constantly the virtue (of his heart)
and practises the business of
his conduct, '
it
he has missed his (proper) way, and there
:
be
of)
instruction.
In the double defile, he enters a cavern within
1. '
and (the integrity
will
evil.
He will
'
2.
'
seeks
:
get a little (of the deliverance) that he he will not yet escape from his environed
position. '
3.
Whether he comes or
goes, he
'
he will never by a defile achieve any success. :
is
confronted
such circumstances)
(in
:'
The XXVIII. .Ofcng-gze says on the Great Symbolism 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 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
This explanation
extraordinary/
is
easy and natural.
Paragraph
2.
'Such an association
characters also imply, perhaps, that
it
is
is
extraordinary:'
the
successful.
Paiagraph 3. The beam being broken, any attempt to sustain have no effect in supporting the roof.
it
will
Paragraph
new and
5.
The
shoots produced in line 2 will grow into a The flowers here will soon decay, and the
tree.
vigorous withered trunk continue the same.
marry an old woman ? There from some mercenary object.
will
For what
will
be no children
;
a young man it can only be
THE APPENDIXES.
304
SECT.
I.
'(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 4.
'
:
weak
strong and
The water
'
5.
:
is
not
full (so
as to
(the virtue indicated by) the central not yet (sufficiently) great.
'The
6.
in the defile is
'
flow away) situation
lines.
sixth
line,
missing his (proper)
divided,
course:
1
shows its subject 'there will be evil
for three years.'
XXX.
(The trigram
The
forms LI. cultivates diffuses
for) brightness, repeated, great man, in accordance with this,
more and more
his brilliant (virtue),
and
brightness over the four quarters (of the
its
land). *
1.
The
fused steps '
reverent attention directed to his con'
is
the
way by which
error
avoided.
is
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. 2.
3.
A
how
can
'
position like that of the declining sun it
continue long
4.
'How
5.
'The good
?
abrupt is the manner of his coming none can bear with him.
XXIX. The
' :
fortune attached to the
application of the Great
Symbolism
fifth
is
'
!
line,
here more
perplexing even than usual. What is said of the superior man good, but there is no reference in it to the subject of danger.
is
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 the ruler and his minister.
weak
lines are
APPENDIX
HEX. 31.
divided/ is due to or a prince. '
6.
tions
the object
:
305
occupying the place of a king
its
The king employs him '
II.
to
is
in his punitive expedi-
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.
He moves
'
1.
on what
is
beyond '
2.
his great toe:'
Though
his
mind
set
is
(himself).
there would be evil
yet, if
;
he abide
be good fortune
(quiet) in his place, there will
'
:
through compliance (with the circumstances of his condition and place) there will be no injury. '
3.
He moves
(want
to)
'
his
'
following others low. '
:
rest in his place.
'
4.
thighs
:
he His
will
what he holds
Firm correctness
will
does not
still
lead to
set
is
in his
good
grasp
on is
fortune,
XXX. ness.
In the Great Symbolism Lf is used in the sense of brightThere was no occasion to refer to its other meaning. ' The '
great man rather confirms the interpretation of the double bright' ness in the treatise on the Thwan as indicating the ruler.
Paragraph
mean
'
2.
As
yellow
is
a 'correct' colour, so
is
the due
the correct course.
The declining sun/ say the Khang-hsf editors, Paragraph 3. is an emblem of the obscuration coming over the virtue of the '
'
mind/ '
Paragraph
4.
None can bear
with him
part of the symbolism of the line, which
is
'
refers to the
not given here.
second
THE APPENDIXES.
306
SECT.
II.
'
there has and prevent all occasion for repentance not yet been any harm from (a selfish wish to) influence. He is unsettled in his movements:' :
'
is
not yet either brilliant or
move
the flesh along the spine
to influence)
power
(his
great. '
5.
He
(tries to)
above the heart
'
his
:
'He moves
aim
is trivial.
jaws and tongue:' with loquacious mouth.
6.
talks
his
he (only)
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
There
is nothing in the lepresentation, however, to suggest the relation between husband and wife ; and the more particularly I think of it, the more doubtful it becomes to me that king Wan
other.
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 emptiness of
self,
see in
it
especially the lesson of humility in 01 der that the influences spirit
or poverty of
which we are subjected may have free course. Paragraph i. What is beyond one's self is represented by line a proper correlate of i. There is the desire to influence; but it
to
4, 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 JTu Hsl and the older commentators generally understand low of lines i and 2, and their weak subjects. But following '
'
'
leads the out.
'
mind
Low
to the lines above, as the
'
Paragraph
is
4.
to
be understood
The
'
Khang-hsJ editors point mean.
in the sense of
'
1
'
being firm and correct appears here as a selfish wish to influence/
equivalent to the want of
'
The
Paragraph 5. 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
explanation.
heart
seems too mechanical and
trivial
an
HEX.
APPENDIX
32.
XXXII. (The and that in
for
trigram
II.
3O7
representing)
accordance with
this,
thunder
The
wind form H&ng.
superior man, stands firm, and does not
change his method (of operation).
The
'
1.
evil
continuance
attached to the deep desire for long the subject of the first line) arises '
(in
from the deep seeking for
it
at the
commencement
(of things). '
All occasion for repentance on the part of the subject of the second line, undivided, disappears:' he can abide long in the due mean. 2.
He
*
3. '
tue
does not continuously maintain his will he be borne with.
vir-
nowhere
:
(Going) for long to what place, how can he get game ? 4.
is
not his proper
'
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. 5.
'
:
:
'
6.
The
subject of the topmost line 1
himself to long continuance:
far will
is
exciting
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
made
to lie
i.
on
Paragraph
2.
The
stress of
what
is
said under line
being the first line of the figure. Line 2 is in the centre of its trigram,
i
is
here
its
position, here as often elsewhere, symbolises
and that
the course of
its
subject. 1
Paragraph 3. The Khang-hsi editors make the application here= nowhere can he bear (to remain).'
THE APPENDIXES.
308
XXXIII. (The and below
it
SECT.
II.
trigram representing) the sky
that for a mountain form
The
Thun.
accordance with
this, keeps small superior man, men at a distance, not by showing that he hates
in
own
them, but by his
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
a yellow ox
The
'
3.
as
it
by
thong from the hide
(a
of)
'
:
his purpose
peril
is
firm.
connected with the case of one
retiring, though bound,' is due to the (consequent) distress and exhaustion. If he were (to deal as '
nourishing a servant or concubine, it would be but a great affair cannot be fortunate for him dealt with in this way. in)
'
:
'A
4.
likings '
;
superior man retires notwithstanding his a small man cannot attain to this/
He
an admirable way, and with firm correctness there will be good fortune this is due to the rectitude of his purpose. 5.
retires in
'
:
'He
6.
a noble way, and his doing so
retires in
be advantageous in every respect:' does so has no doubts about his course.
will
From paragraph 5 The
different cases.
what
is
right in
it
appears lhat what
lesson of the
is
hexagram
he who
right will vary in is
perseverance in
each particular case.
JTft Hsl says The sky is illimitable; a mountain is but its the has limits union of these is an emblem of re; high, I do not understand such tiring/ embleming. A^&ng-jze says :
XXXIII.
'
'
:
Below the sky is a mountain. The mountain rises up below the and its height is arrested, while the sky goes up higher and In this we higher, till they come to be apart from each other. have an emblem of retiring and avoiding/ We feel somewhat as sky,
HEX.
APPENDIX
34.
XXXIV. and above
The
309
II.
trigram representing) heaven that for thunder form A"wang.
(The it
T
superior man, in accordance with this, does not is not according to propriety.
take a step which
'He
manifests his vigour in his toes:' will certainly lead to exhaustion. 1.
The second
'
this
undivided, shows that with firm correctness there will be good fortune this 2.
line,
'
:
due to
being in the centre, (and its subject exemplifying the due mean). The small man uses all his strength in the 3. is
its
'
;
case of the superior
'The
4.
'He
he
is
it is
loses his
do
so.'
opened and the horns are not
(the subject of the line)
:'
entangled 5.
fence
man
his rule not to
still
advances.
ram and hardly perceives
'
it
:
not in his appropriate place.
is
He is unable either to retreat or to advance
'
6.
this is
owing
to his
want of
'
care.
If
he
difficulty (of his position), there will be his error will not be prolonged. tune
'
:
realise the
good
for-
'
:
if
there were a
the symbolism
meaning in this but, as in many other cases, both and its application are but dimly apprehended.
The symbolism the Text.
;
is sufficiently explained on but a repetition of the Text without
of the various lines
Paragraph 5
is
additional explanation.
XXXIV.
In illustration of the symbolism of the trigrams here, 'Thunder rolling above in the ky and
JO&ng-jze says well:
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 this that 'the stiong man is he who overcomes himself/ on the of the in of the writer the mind was paragraph thought 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 tiuth
can hardly be described.
is
a thing to be
felt,
and that
THE APPENDIXES.
31O
SECT.
II-
XXXV.
(The trigram representing) the earth and that for the bright (sun) coming forth above it form Sin, The superior man, according to this, gives himself to make more brilliant his bright virtue.
He
'
1.
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
'He
2. is
official
will receive this
in the central place
charge. for
he
and the correct position
for
great blessing:'
him. '
him
All (around) trust
3.
'
their
:
(common) aim
move upwards and act. 4. (He advances like) a marmot. However firm and correct he may be, his position is one of is
to
*
'
peril
his place is not that appropriate for him.
:
*
5.
Let him not concern himself whether he '
or succeeds
ground '
6.
his
:
movement
in
advance
fails
will afford
for congratulation.
He
uses his horns only to punish (the rebelhis course of procedure '
lious people of) his city is
not yet Paragraph
brilliant.
i.
follow distress
The
:
central
f
This
will lead to
exhaustion
;'
and from
that will
and other evils. position and the due moral mean
another instance of the
felt
in paragiaph 2 analogy referred to above.
In paragraph 3 nothing symbolism nothing is said.
is
added
to
the
is
Text; and on the
He is not in his appropriate place ' this is said Paragraph 5. simply because an odd place ought to be filled by a strong line. '
:
XXXV.
The sun rising above the earth, and then travelling to his meridian height, readily suggests the idea of advancing.
up
On
HEX.
APPENDIX
36.
XXXVI. and that
Ming 1
II.
311
(The trigram representing) the earth
for the bright (sun) entering within it form The superior man, in accordance with
conducts his management of men his intelligence by keeping it obscured.
this,
'The
1.
'
away
:
(in
The
'
2.
second
line,
superior
man
divided/
is
;
he shows
(is revolving his) going such a case) he feels it right not to eat. good fortune of (the subject of) the
due to the proper fashion of
his acting according to his circumstances.
With the aim represented by hunting *
3.
'
south
a great achievement
He
'
4.
has
(just)
is
accomplished.
entered into the
he is belly (of the dark land):' out the idea in his (inner) mind. *
5.
With the
of the
able to carry
be
K\l
(quite) extinguished.
He
'
had at first ascended to (the top of) the he might have enlightened the four quarters
'
sky
left side
still
firm correctness of the count of
his brightness could not 6.
in the
:
Hu Pmg-\\an (Yuan dynasty) none so strong as heaven and
the application of this symbolism, Of strong things there is says : '
hence the superior
man
;
after its pattern
bright things there is none so bright pattern he makes himself bright/ If the subject of line
when unrecognised by his his correct course
from the
office
in
makes himself strong of as the sun, and after its ;
i had received an official charge, then sovereign, and obstructed in his progress, have been to cease to advance, and retire
would 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 to king
it,
Wan
which
is
more than
'
'
the firm correctness
the ideal character of a feudal lord,
light is not yet that of the full-orbed sun.
that
and therefore
was his
THE APPENDIXES.
312
SECT.
II.
'
His future shall be to go into of the kingdom. he has failed to fulfil the model (of a the earth '
:
ruler).
XXXVII.
(The trigram representing) fire, and that for wind coming forth from it, form K\& Zin. The superior man, in accordance with this, orders his words according to (the truth of) things, and his conduct so that
'He
1.
uniformly consistent.
establishes restrictive regulations in his '
household taken
it is
(he does so), before any change has
:
place in their wills
The good
'
2.
due to the
is
divided/
fortune attached to the second docility
its
(of
line,
subject),
operating with humility. 3.
When
*
the
members of the household
are
severity/ there has been no the (great) (in regulation of the family). When 'wife and children are smirking and chat-
treated with
stern
failure
tering/ the (proper)
economy of the family has been
lost.
The
'
4.
family
XXXVI. The itself sufficiently
appears in the
posely
fast;
plain.
He
enriched,
and there
is
great
application of the Great Symbolism here is in natural ; but this meaning of the hexagram hardly till
text,
He
'
Paragraph
is
i.
we come
thinks
it
to the sixth line.
right not to eat
when he has nothing
but
thinks
it '
right that
it
;
'he does
not pur-
to eat, he does not
com-
should be so in the case. '
The
proper fashion of acting is suggested by the weak line's being in the central place. ' The great achievement is accomplished ; ' but Paragraph 3.
Paragraph
2.
such achievement was not what prompted to action. '
The idea in his inner mind is the idea of withParagraph 4. from the drawing position and escaping; but the meaning is '
obscure.
See on the Text.
APPENDIX
HEX. 37-
313
II.
due to the docility (belonging to the subject of the line), and its being in its correct fortune:'
good
this is
place.
'The
5.
of the king extends to his the intercourse between them is that of
'
family
:
influence
mutual love. '
6.
The good '
fortune connected with the display describes (the result of) the recovery of
of majesty 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 Then the family. *
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 the better ; but does not prohibition imply that a change in
mind the
good
will
has taken place
?
In paragraph 2 'docility' is suggested by the weak line. 'The humility' comes out of Sun, the upper tiigram, whose attribute is pliant flexibility.
Ytt
Yen (YUan
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,
The husband,' says loves his helpmate in the house ; the wife loves him the pattern for the family.' But however admirable the
and must be considered remarkable
here.
'
'
.#Sng-jze,
who
is
sentiment
is,
drawn from
it
comes from the mind of the
writer,
and
is
not
the Text.
6. It is said on this, that the majesty is not designbut the effect of the character remoulded or put on assumed edly and peifected. The words of Mencius are aptly quoted in illusIf a man himself do not walk in the (right) tration of the lesson path, it will not be walked in (even) by his wife and children/
Paragraph
;
c
:
THE APPENDIXES.
314
SECT.
II.
XXXVIII. (The trigram representing) fireabove, and that
for (the waters of) a
The
Khwei. this,
marsh below, form
superior man, in accordance with
where there
is
a general agreement, yet admits
diversity. '
1.
He
meets with bad
with them):'
(he does so),
men
(and communicates to avoid the evil of their
condemnation. '
2.
He
happens to meet with his lord in a byebut he has not deviated (for this meet-
'
passage ing) 3.
:
from the (proper) course.
'We
indicated
see his carriage dragged back:' this is by the inappropriateness of the position
(of the line). *
There is no (good) beginning, but there will be a this arises from his (good) end meeting with the '
:
strong (subject of the topmost '
They
4.
line).
blend their sincere desires together, and
there will be no
1
error:
their
(common) aim
is
carried into effect. '
5.
and
With
his hereditary minister (he unites closely
he were biting through a piece of going forward will afford ground for
easily) as if
skin:'
his
congratulation. '
6.
The good fortune symbolised by meeting with '
(genial) rain
springs from the passing
away of
all
doubts.
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 paiagraphs seem to need no what may be found in the notes on the Text.
illustration
beyond
APPENDIX
HEX. 39.
XXXIX. and above rior
it
in
man,
(The trigram representing) a mountain, that for water, form A^ien. The supeaccordance with
examines) himself, *
1
.
315
II.
and
this,
turns round (and
cultivates his virtue.
Advancing will conduct
to (greater) difficulties,
while remaining stationary will afford ground for the proper course is to wait. praise '
:
The
'
2.
minister of the king struggles with diffiin the end no blame will be difficulty '
culty on
:
attached to him.
'He
advances, (but only) to (greater) difficulty; he remains stationary, and returns to his former 3.
'
associates
they, (represented in) the inner
:
(tri-
gram), rejoice in him.
To
'
4.
advance
be to) encounter he remains stationary, and
will
(only
(greater) difficulties; unites (with the subject of the line above) that is in its proper place and has the solidity (due to it in that position). '
:
*
He
struggles with the greatest difficulties, while friends are coming (to help him): he is in the 5.
1
and possesses the requisite virtue. advance will (only) increase the difficulties,
central position, '
6.
To
while his remaining stationary will (be productive his aim is to assist the (subject of) great (merit) '
:
of the '
' :
of him.
advantageous to meet the great by his course he follows that noble (lord
will
It
man
line) inside
be
of the figure).
XXXIX. The Symbolism
is
described here a
little
differently
same We have here meaning out of it, however, in the following way a steep and difficult mountain, and again on the top of that there
from the form of
it
in
Appendix
I.
Aj&ing-jze brings the '
:
THE APPENDIXES.
3l6
SECT.
IT.
XL. (The
trigram representing) thunder and that for rain, with these phenomena in a state of maniThe superior man, in accordfestation, form A'ieh.
ance 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 :
1
its
subject will '
commit no
The good
error/
springing from the firm correctness of the second line, undivided/ is due to its subject holding the due mean. 2.
fortune
'
For a porter with
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.) 3.
'
4.
Remove your
his
'
toes
:
the places (of this line
water; each of the two trigrams is an emblem of perilousness. is peril, both above and below, in the figure and hence it the of difficulties state.' The the represents application of the
is
There
;
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 ' is independent of failure or success. It is said, Though the difficulties be too great for him to overcome, the sage accepts
conduct
his desire, in order to stimulate otheis to loyal devotedness/
On
Of the three lines of paragraph 3, Khung Ying-td says : the lower trigram only the third is yang, above the two others *
which are of the yin nature. sented as
if
rejoicing in
They
cling to
it,
and are repre-
it.
The view given of paragraph 4 is The friends in paragraph 5 are
that of the
Khang-hs!
editors.
f
'
the correlate of 5,
and
the subjects of the second line, also of the two other lines of the lower
trigram.
Su Shih (A. D. 1036-1101) remarks on paragraph 6 that by 'the and the noble/ we are to understand the subject of line 5. '
inside/
H1X.
APPENDIX
41.
and of the third and
are
first)
317
II.
all
inappropriate to
them.
When
5.
'
man
the superior
executes his function
of removing (whatever is injurious to the idea of the hexagram)/ small men will of themselves retire. '
6.
A
bow
prince with his
shoots a falcon
' :
thus he removes (the promoters of) rebellion.
XLI. (The trigram beneath
The his
it
representing) a mountain and that for the waters of a marsh form Sun.
superior man, in accordance with
this, restrains
wrath and represses his desires. '
i.
He
suspends his own
affairs
and hurries away
ject of that) upper
XL.
It
is
a
common
Symbolism of the phenomena of to refer to the gentle policy of a
who
:
saying that thunder and rain clear the
atmosphere, and a feeling of oppression is paragraph of Appendix I, however, leads us
opposition of those
'
the (subwith his. wishes his (line) mingles
(to help the subject of the fourth line)
offer
spring.
relieved.
The
last
to understand the
The
application seems
conqueror forward to forgive the
no more
resistance.
The
subject of line 2 is a minister or officer ; and the Khang-hsf editors say that while straightforwardness, symbolised by the arrow, the firs>t 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. is
The
4
three foxes' are not alluded to in this second paragraph.
On
paragraph 4 the same editors say: 'The subject of this not in the central nor in an odd place; he has for his correlate the subject of line i and for his close associate that of line
is
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 retiie of themselves, or strive to conform to his wishes.
THE APPENDIXES.
31 8 '
2.
be advantageous for (the subject
It will
the second
SECT.
undivided, to
line,
II.
of)
maintain his firm
'
correctness
his central position gives its character
:
to his aim. *
3.
One man,
walking/ (finds his friend) among them.
when
:
three are together, doubts rise *
4.
He
diminishes the ailment under which he
*
matter for joy. The great good fortune attached to the fifth divided/ is due to the blessing from above.
labours
this is
:
'
5.
line,
*
6.
He
from what grand
gives increase to others without taking is his own he obtains his wish on a '
:
scale.
XLI. The waters of a marsh are continually rising up in vapour what is to bedew the hill above it, and thus increase its verdure taken fiom the marsh gives increase to the hill.' This is very '
;
In the application again the superior man acts only for himself; which has nothing to do with those
far-fetched.
on
himself,
and
This application, howof low degree giving to those above them. as we seen on the Text, was -Ongwith have what, ever, agrees the the view of of hexagram. meaning jze's
The explanation appended to paragraph i seems to be to account for the subject of line i hurrying away to the help of line 4. '
His aim
'
is
to abide
the exhibition of
'
where he
The Khang-hst editors men and not of
of three
is,
and help the subject of 5 by
firm correctness.'
;
observe that paragraph 3 is true indeed three men only, but of many repetitions
of thought or action.
The same
on paragraph 5 that 'the blessing from 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 T! (spoken of there) is the lord of " above " here is mo^t all spirits, the term naturally explained of Heaven's mind, whose acceptance cannot be gainsaid by men or above
editors say
is
spirits/
JTA&ng-jze says on paragraph 6, though I do not see the rele-
APPENDIX
HEX. 42.
319
II.
XLII. (The trigram
representing) wind and that The superior man, in accord-
thunder form Y!.
for
ance with
towards
it
when he sees what and when he sees his
this, ;
is
moves
good,
errors,
he turns
from them.
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 'If the
1.
affairs. '
2.
beyond '
3.
and
'
add to his stores they come from immediate circle) to do so.
Parties (his
:
given by means of what is evil as he has in himself (the qualities
Increase
is
difficult:'
called forth).
'His advice to his prince
4.
(only) object in
it
is
followed:'
his
being the increase (of the general
good). '
ruler) with sincere heart seeks to benefit
(The
5.
'
there need be no question (about the result). (All below) with sincere heart acknowledge he gets what he desires on a great (his goodness) (all
below)
:
'
'
:
scale. '
6.
To
his increase
none
expresses but half the assail
him
immediate
result.
'
:
they
circle)
to
will
do
f
will contribute '
Many
will
:
this
seek to
come from beyond
(his
so.
vancy of his remarks: 'Dwelling on high, and taking nothing from those below him, but on the contrary giving more to them, The the superior man accomplishes his aim on a giand scale.
aim of the superior man is simply that and nothing else.'
have
to
be increasing what others
;
XLII. The Symbolism here is different from what we gather from Sun no longer symbolises wood, but, as the former Appendix.
THE APPENDIXES.
32O
SECT.
IT.
XLIII. (The trigram representing) heaven and that for the waters of a marsh mounting above it form Kw&i. The superior man, in accordance with this, bestows emolument on those below him, and allowing his
dislikes
gifts
to
accumulate
(undis-
pensed). 1.
'Without (being able this is an error.
forward
to)
he goes
succeed,
'
:
'
measures be taken against him, he need not be anxious:' he pursues the course of the due mean. hostile
Though
2.
The
'
3.
the culprit
superior man looks bent on cutting off there will in the end be no error. '
:
'He walks
slowly and with difficulty:' not in the place appropriate to him. 4.
'
He '
them
:
*
5.
he
is
hears these words, but does not believe he hears, but does not understand.
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 Then the application, good in itself, must be idea of increase.
treated very nicely, as
it
is
by the Khang-hs?
editors, in order to
make
out any connexion between it and the Symbolism. ' Paragraph i. One in a low position should not move in great ' affairs ; not a son, it is said, while his father is alive nor a min;
while his ruler governs ment, while its head directs
ister,
such an
affair,
nor a member of an official departits affairs. If such a one do initiate ;
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 evil ; and adversity may quicken it.
men who seem
only is
Paragraph shown, so
exhibited.
6.
As
in line 2 the attractive
in line 6
Mark
we have
power of benevolence power of selfishness
the repulsive
the 'from beyond' in both paragraphs.
HEX.
APPENDIX
44-
II.
321 '
but his standing position, there will be no error : in the due mean is not yet clearly displayed.
There
6.
to call
any
'
is
the misery of having none on
whom
the end will be that he cannot continue
:
longer.
XLIV. (The for the sky
trigram representing) wind and that
above
it
form Kdu.
The
sovereign, delivers his charges, and promulgates his announcements throughout the four
accordance with
in
this,
quarters (of the kingdom).
'Tied and fastened to a metal drag:'
i.
(this
We
can only understand the mounting of the waters of XLIII. 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 not of displacement in the sense of the Text of the but dispersion,
hexagram.
The first clause of the application follows naturally enough from the above interpretation of the Symbolism. Kb. Hsi 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 Text by the subject of the line, from which the conclusion
in the
would follow quite as Khang-hst
editors,
naturally as from his central position.
The
however, say that the not having recourse
due course. Line 3 responding, and alone of all the strong
lightly to force is itself the
lines responding appear at first irresolute, and not prepared for decided measures; but 'm the end' its subject does what is required of him.
to 6,
may
The bad
contiguity of line 5 to the divided 6, is supposed to have some on its subject, so that while he does what his central
effect
'If a man/ says position requires, it is not without an effort. ' cherish a single illicit desire in his mind, he has left
JT^ing-flze,
the right way.
The admonition here conveyed
is
deep/
THE APPENDIXES.
322
describes the arrest of) the vancing course. 2.
'
He
has a wallet of
SECT.
weak
it is
:
not to allow (the subject of the
in its ad-
(line)
'
fish
first
II.
right for him line) to get to
the guests. 3.
'He
walks with
have not yet been drawn
but
his
steps the first the course of (into
difficulty:'
line). 4.
'The
evil' indicated
by there being 'no
fish
to (the subject of the line)
in the wallet' is
owing keeping himself aloof from the people. '
5.
The
subject of the
fifth line, '
his brilliant qualities concealed by his central and correct position. :
'
undivided, keeps as is indicated '
(The good issue) descends (as) from Heaven aim does not neglect the ordinances (of Heaven). :
his
'
6.
He
others on
receives
his
horns
' :
exhausted at his greatest height, and there
he
is
will
be
cause for regret. XLIV. Wind, blowing ail-under the and produces its natural effect; and
sky, penetrates everywhere,
is a good application of phenomenon that follows ; but it has nothing to do with the meaning of Kdu and the interpretation of the hexagram, as taught it
this
The Khang-hsi
in the Text.
the Symbolism after a
editors perceive this,
method of
their
and deal with
own, on which
it
is
unne-
cessary to enter. ' supplement, This describes the arrest of,' is a conclusion from the whole of the Text on the line. All the commentaries have it.
Paragraph
In the
i.
My
'
'
Daily Lecture it is said that the lesson of paragraph 2 the subject of the line should make the repression of i his is that own exclusive work, and not allow it to pass on to the subject of '
any of the other indicated in 1
1
lines.
That view
is
rather different from the
one
my
supplement. His steps have not been drawn into the course of the
first
APPENDIX
HEX. 45-
XLV. (The
trigram representing the) earth and
marsh raised above
that for the waters of a
The
3hui.
323
II.
it
form
superior man, in accordance with this,
has his weapons of war put in good repair, to be prepared against unforeseen contingencies. *
In consequence disorder is brought into the his mind and aim are thrown sphere of his union 1.
'
:
into confusion. '
2.
He
is
led forward
;
there will be good fortune, (the virtue proper to)
and freedom from error:' his central place has not
undergone any change. in the If he go forward, he will not err 3. of is the line there subject humility and topmost '
'
:
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
place of dignity
yet been '
line
:
under him in the mind and aim have not
the union (of '
(but) his
:
all)
brilliantly displayed.
we have
to supply,
'
and therefore there
will
be no great
error.*
Paragraph 4. See what of the line stands alone
is
said
on the Text. But
that the subject
own owing, a he find could exercise would he forbearance, impatience. proper opportunity to check the advance of the subject of line i. is
it
is
here implied, to his
If
The
subject of line
to repress the
5,
while mindful of his task in the hexagram, i, yet keeps his wise plans
advance symbolised by
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 erroi, though more and better might have been expected of him.
THE APPENDIXES.
324
'He
6.
in his
sighs
SECT.
II.
he does not yet rest
and weeps:'
topmost position.
XLVI. (The trigram for the earth with the
representing)
wood and
wood growing
in the
that
midst
form ShSng. The superior man, this, pays careful attention to his virtue, and accumulates the small developments of it till it is high and great. of
in accord-
it
ance with
'
1.
He
welcomed
is
in his
advance upwards, and
there will be great good fortune:' (the subjects are of the same mind with the of) upper (trigram)
him.
'The
2.
sincerity of the subject of the
second
line, undivided,' affords occasion for joy. '
3.
He
advances upwards (as into) an empty he has no doubt or hesitation.
' :
city
The
king employs him to prevent his offerings such a service (of spiritual Beings) on mount KJA '
4.
'
:
is
according to (their mind).
XLV. What
has
this
Great Symbolism to do with the idea and
The question is answered in this way : preservation of union ? marsh whose waters are high up above the earth must be kept
A
by banks and dykes, to keep them together, to preserve them from 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. in
being dispersed.
Paragraph bute
3.
The topmost
line is the last in
Tui, whose
attri-
complacent satisfaction, appearing in flexibility or docility. ' Paragraph 5. His mind and aim have not yet been brilliantly is
'
displayed
even
still
this is in explanation of the case that some not have confidence in him. :
Paragraph
6.
The topmost
position
is
subject of the line might bid farewell to gram ; but he cannot bear to do so.
may
that of the trigram ; the the work of the hexa-
all
APPENDIX
HEX. 47,
He
'
II.
325
firmly correct, and will therefore enjoy good fortune. He ascends the stairs (with all due he grandly succeeds in his aim. ceremony) 5.
is
'
:
He
'
blindly advances upwards/ and is in the but there is decay in store for him, highest place 6.
:
and he
not (preserve) his riches.
will
XLVII. (The and (below
it
trigram representing) a marsh, that for a defile, which has drained
the other dry so that there
Khwan.
The
is)
no water
in
it,
form
superior man, in accordance with order to carry out his
this, will sacrifice his life in
purpose.
He
*
1.
he,
enters a dark valley:' clear vision.
so benighted
is
and without
He
'
2.
viands
:
(but)
be ground
will
amidst
straitened
is
his
'
his position is central, for congratulation.
wine and and there
XL VI.
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 and influence.
rise
of a
good
officer to
high social distinc-
tion
Paragraph i. Instead of finding in this the three lines of Khwan and their subjects, JMng-jze makes 'the upper* denote only line 2.
Paragraph will 1
2.
The
subject of line 2 in his loyal devotion to 5 benefit many ; hence we have the words,
do much good and
affords occasion for joy.' '
Paragraph
suming
3.
He
has no doubt or hesitation
' :
but this
is
pre-
rather on his strength.
Paragraph
4.
The Khang-hsf
editors say
ment of men of worth to do service them according to their mind/ Paragraph
6.
When
should think of retiring.
' :
Such an employ-
to spiritual Beings
is
serving
one has reached the greatest height, he Ambition otherwise may overleap itself.
THE APPENDIXES.
326
He
'
3.
lays hold of thorns
SECT.
II.
'
(this is
:
suggested
line) above the strong (line). palace, and does not see his
by the position of the '
He
enters
wife:'
his
this is inauspicious.
He
*
4.
help the subject directed to (help) that
proceeds very slowly '
of the
lower place,
(to
aim is Although he is not (line). he and that other will first line)
his
:
in his appropriate (in
the
end)
be
together.
His nose and feet are cut not yet been gained. '
5.
*
He
is leisurely,
is
satisfied:'
is
correct. '
It will
however,
his position
is
off:'
his
aim has
movements, and central and (his virtue) in his
be well for him to be (as sincere so shall he receive blessing.
as) in
'
sacrificing
He
*
6.
(his spirit
:
is
straitened as
and
if
bound with
creepers:'
action) are unsuitable.
says), "If I move, I shall repent of it." does repent (of former errors), which leads to good fortune so he (now) goes on.
'(He
And he
'
:
XL VII. The first sentence of the Great Symbolism is constructed 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 con-
differently
But how does this come out of the trigrams ? The upper one is Tui, representing a marsh; and the lower is Khan, representing water in a defile. The collocation of the two
dition of distress.
suggests the running of the water from the marsh or lake into the Such is the view which stream, which will soon empty the other.
occurred to myself; and it is the same as that given by A'u Hst The water descending and leaking away, the marsh above '
:
will
become
dry.'
catenation between
The it
application is good in itself, but the conand the Symbolism is hardly discernible.
HEX.
APPENDIX
48.
II.
327
XLVIII. (The trigram
representing) wood and that for water form Sing. The superior man, in accordance with this, comforts the people, and stimulates them to mutual helpfulness.
above
it
'A
1.
well so
muddy
this is
:
indicated
men
that
'
it
will
not drink of
the low position (of the
by
line). '
it
An
old well to which the birds do not
has been forsaken
'A
2.
well
in the course
from which
come
'
:
of time.
by a hole the water 1
and flows away to the shrimps: (the none this line of second has) subject co-operating with him (above). escapes,
The
*
3.
well has been cleared out, but
is
not
'
(even) passers-by would be sorry for this. A prayer is made 'that the king were intellifor then blessing would be received. gent A well the lining of which is well laid. There 4. will be no error the well has been put in good
used
:
'
:
*
'
:
repair. *
5.
drunk
The '
waters from the cold spring are (freely) by the central and correct
this is indicated
:
position (of the line). '
6.
The
So stupid
is
'
great good fortune the subject of line
i
at the topmost place
that
by
his
own
act
he increases
his distress.
The Khang-hsJ in
'
editors say that the ground for congratulation the banqueting and sacrificing/ I rather think
paragraph 2 is the measure of help, which
it is intimated the subject will the straitness distress and the of time. removing See the extract from the Khang-hsi editors on the symbolism of the third line of the Text.
it
is
give in
The 5,
attending the symbolism of the Text of lines 4, are not lightened by what we find in this Appendix.
difficulties
and 6
THE APPENDIXES.
328 indicates in the
SECT.
II.
the grand accomplishment (of the idea
hexagram).
XLIX. (The
trigram representing the waters of) a marsh and that for fire in the midst of them form
The
Ko.
superior man, in accordance with this,
regulates his (astronomical) calculations, and clear the seasons and times. '
1.
ox
makes
He
is
he
should in his circumstances be taking
' :
bound with
(the
skin
of)
a yellow
action. 2.
'He makes '
passed
:
changes when some time has what he does will be matter of admirahis
tion. 3. 'The change (contemplated) has been three to what else should attentimes fully discussed '
:
tion (now) '
4.
be directed
The good
?
fortune consequent on changing is due to the faith reposed in '
(existing) ordinances
his aims.
'The great man produces his changes tiger does when he changes his stripes beauty becomes more brilliant. 5.
as the
'
:
XLVIII. The Great Symbolism here may a well, is
it
well
being understood that the water which
that raised
by
it
for irrigation
and other
their
enough represent is
uses.
above the wood
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.
on paragraph i Those who have a mind to do something in the world, when they look at this line, and its sym'
It is said
:
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,
bolism, will learn
'
'
which others/
is
represented here,
'
is
fundamental to the government of
APPENDIX
HEX. 50. 6.
'The
329
II.
man produces his changes as does when he changes his spots their
superior
'
the leopard
:
beauty becomes more elegant. 'Small men change their faces:' they show themselves prepared to follow their ruler.
(The trigram representing) wood and above Ting. The superior man, in
L. it
that for fire form
accordance with
keeps his every position correct, and maintains secure the appointment (of Heaven). '
1.
The
overturned, and its feet turned but this is not (all) contrary (to what is
caldron
'
upwards
this,
:
is
right). 1
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 1
cooked) in careful '
My
it:
the caldron with the things (to be let (the subject of the line) be
where he goes.
enemy
dislikes
me
' :
but there
will in the
end be no fault (to which he can point). There is the caldron with (the places 3. '
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
how
on
in the first
book of the
Shfi,
by
the ancient
Yao.
But
Great Symbolism really flows from it, I must confess myself unable to discover. Once, however, when I was conversing about the Yl with a high Chinese dignitary, who this application of the
was a well-read scholar
also so far as his
own
literature
cerned, he referred to this paragraph as proving that science had been known to Fft-hsi and Confucius
all
was con-
our western
!
What notes
on
is
said
on the several
the Text.
lines is sufficiently illustrated in the
THE APPENDIXES.
33O '
ears changed
II.
what was
subject) has failed in (in his situation).
:
(its
required of him '
SECT.
The
contents designed for the ruler s use are overturned and spilt how can (the subject of the 4.
'
:
be trusted
line)
'
? '
The
the central caldron has yellow ears position (of the line) is taken as (a proof of) the solid (virtue of its subject). 5.
'
6.
The
:
rings of jade
'
are at the very top
weak meet
strong and the
in their
:
the
due proportions.
LI. (The trigram representing) thunder, being repeated, forms jfifSn. The superior man, in accordance with this, is fearful and apprehensive, cultivates (his virtue),
and examines
'When
i.
(his faults).
the (time of)
movement comes, he
be found looking out with apprehension feeling of dread leads to happiness. L.
The Great Symbolism on the Thwan. Of
will
'
:
that
has come before us in the
here
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. treatise
The same remark may be made on of the
first
line.
I
can myself do
the explanation of the
little
more than guess
Text at its
meaning. The Khang-hst 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
' There will be no fault in me to which my enemy paragraph 2 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 little
and
'
line 5, instead of 6,
meaning
in
should be correlates
;
but there
is
such a statement.
The subject of line 4 cannot be trusted again. doing what was his proper work.
He
has failed in
APPENDIX
HEX. 52. '
He
331
II.
yet smiles and talks cheerfully
(of his dread) is that
'
:
the issue
he adopts (proper) laws
(for his
course). '
2.
When
the
position of peril
movement approaches, he is in a (a weak line) is mounted on '
:
a strong (one). *
3.
He
distraught amid the
is
unsuitable to '
4.
Amid
(the third line)
:
is
in
move-
a position
it.
the startling movements, he sinks sumud the light in him has not yet '
pinely in the
been
startling
'
ments going on
:
brilliantly
developed.
He
5. goes and comes amid the startling movefull of risk are his ments, and (always) in peril *
'
:
doings. *
What he
has to do has to be done in his central
'
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 neighposition
far will
:
'
'
:
'
'
:
bours.
LI I. (Two trigrams representing) a mountain, one The superior man, in
over the other, form KSn. LI.
The account Nor does
remark.
late to fear,
and
of the Great Symbolism here
retributions in providence are taking place
haunted by the shadow of to meet it.
this
question
;
i is
Paragraph
4.
for
no
?
Commentators are
but they are unable rightly
the same as 2 in Appendix I. Compare paragraph 4 of hexagram
Paragraph
calls
the application of it ; but may it not be too order anew one's thoughts and actions when the
21,
Appendix
II.
332
THE APPENDIXES.
accordance with
this,
beyond the
He
'
1.
what
in
II.
does not go in his thoughts
which he
(duties of the) position in
keeps his toes at rest:'
is
SECT.
is.
he does not
correct (according to the
fail
idea of the
figure).
He cannot help whom he follows) '
2.
(he to him.
'He keeps
whom
him will
he follows
'
:
not retreat to listen
the loins at rest
'
the danger (from his doing so) produces a glowing heat in the 3.
:
heart.
He
f
4.
keeps the trunk of his body at rest
' :
he
keeps himself free (from agitation). '
5.
mony 6.
He
'
in harkeeps his cheek bones at rest with his central position he acts correctly.
*
:
There
is
good fortune through
his devotedly
'
maintaining his restfulness himself generous and good.
L1L According
to
the
:
end he shows
to the
view of the Khang-hst
application should be translated ance with this, thinks anxiously
editors,
the
The how he '
superior man, in accordshall 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
and so do not lose the correct idea of Kan. There is no correlation between lines 2 and 3, and thence the sub-
at rest,
of 3
hold on
its upward way without condescending to 2. 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
ject
will
.AT^ang-flze finds
agitation.
Pan (Ming dynasty) says on paragraph 5 Words should not be uttered rashly. Then, when uttered, they will be found Yti
*
:
APPENDIX
HEX. 53-
333
II.
LI 1 1. (The trigram representing) a mountain and above it that for a tree form A'ien. 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
in the first line)
matter of what '
2.
They
'
of a small officer (as represented is owing to no fault of his in the
is right.
eat and drink joyfully and at ease
but not without having earned their food. husband goes and does not return 3. '
A
'
might be advantageous
It
in
resisting indicated men as here by acting preserve one another. '
:
'
They may
4. is
her
she has failed in her (proper) course.
child:'
derers
he
:
separates himself from his comrades. 'A wife is pregnant, but will not nourish '
' :
docility (in
light
on the
flat
branches
plun-
would
'
:
there
the line) going on to flexible pene-
tration.
'In the end the natural issue cannot be prevented. There will be good fortune (the subject 5.
'
:
of the line) will get what he desires. Their feathers can be used as ornaments. 6. *
There
will
be
'
good fortune
character of the subject of
object
(the
:
the
line)
and
cannot be
disturbed.
accordant with principle.
belonging to the due
But
it
only the master of the virtue
is
mean who can
attain to this.'
LIII. The Khang-hsi editors, to bring out the suitability of ' tree springing the Great Symbolism and its application, say : tree on a hill up on the ground is a tree as it begins to grow.
A A
is
high and large.
Every
tree
when
it
begins to grow, shows
its
THE APPENDIXES.
334
SECT.
II.
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 '
1.
may be done The younger
at the beginning).
married off in a position
sister is
'
ancillary to that of the real wife
practice (for such a case). Lame on one leg, she
it is
:
the constant '
*
is
able to tramp along
:
she can render helpful service. *
2.
There
will
be advantage
in
firm correctness of a solitary widow:*
maintaining the (the subject of
Every morning and and when the tree is high and
branches and twigs gradually becoming long. every evening show some
difference
;
be of an ordinary or extraordinary size, it has taken years to reach its dimensions. This illustrates the difference between the advance in Shang (46) and that in JCien. Then the
great,
whether
it
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 i. 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
and sentiment also there is an echo of the ode 6. ' separation from his comrades has respect to line 3 not
that in the language
Shih King,
The finding
'
its
I, ix,
correlate in 6.
'
The
wife's failing in
her proper course
'
has respect to the line being undivided and not in the centre.
-Oing-jze will find rest
says,
on paragraph
and peace
humility and right-doing and circumstances.
4, that
in all places
Paragraph 5. The natural issue cannot be prevented will have a child ; minister and ruler will meet happily. '
'
:
Paragraph
6.
See on the Text.
aptness of the symbolism.
But
it
is
difficult to
the wife
see the
APPENDIX
HEX. 55-
335
II.
the line) has not changed from the constancy (proper to a wife).
The younger sister who was to be married off this is shown by the improa mean position '
3.
'
is
in
:
prieties (indicated in the line). '
*
protracting the time is that, after waiting, the thing may be done (all the better). 4.
(The purpose '
in)
The
sleeves of the younger sister of (king) Tl-yl, when she was married away, were not equal to those of her (half-)sister, who accompanied her: 5.
1
such was her noble character, indicated by the central position of the line. said in) the sixth line, divided, about there being nothing in the basket' shows that the subject of it is carrying an empty basket. 6.
'(What
is
LV. (The trigrams lightning combine
man,
in
gation, .
Though they
and
The
superior decides cases of liti-
are both of the
be no error
LIV. Thunder the
this,
thunder
and apportions punishments with exactness.
there will
in
form Fang.
accordance with
'
i
to
representing)
rolling
'
above
waters of the marsh
if
:
is
same
character,
the subject of this
supposed to produce movement The combination of this
below.
symbolism in Kwei Mei is recognised as an evil omen in the The application of it is not incase which the name denotes. appropriate.
Paragraph i. 'It is the constant practice (for such a case)' seems to mean that an ancillary wife has no right to the disposition Thus it is that the mean of herself, but must do what she is told. position of the she can render.
The
younger
sister
addition to the Text of
does not interfere with the service c
'
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.
THE APPENDIXES.
336
SECT.
seek to overpass that similarity, there
line
II.
be
will
calamity. '
Let him cherish
2.
tion, that
it
shall
sincerity that the
his feeling of sincere
appear being put forth
mind
3. 'There is an and thick banner
is
it
:'
is
by
affected.
a large
(additional) screen of '
devo-
great things should not be
:
attempted (in such circumstances). He breaks his right arm in the end he not be fit to be employed. '
'
:
He
'
4.
is surrounded by a screen large and the position of the line is inappropriate. midday he sees the constellation of the
'
thick
will
:
'At
'
there is darkness and no light. meets with the subject of the line, undivided like himself. There will be good fortune action be taken. may
Bushel 1
:
He
'
:
5.
'The good fortune is
divided/ 6.
*
He
the congratulation (that
has
made
his
He
about
'
it
:
he
(only)
by the
which
fifth line,
sure to arise).
is
house large
his pride) to the heavens. looks at his door, '
indicated
'
:
is still,
he soars
(in
with no one
keeps himself withdrawn from
all others.
LV. Lightning appears here as the natural phenomenon of is the symbol. The virtues attiibuted to the two trigrams
which Lt
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
lation of
it
understand the conclusion of paragraph i. My transis according to the view of Kb Hsi, if I rightly under-
stand that. It is by such sincerity 2. mind of the ruler occupying
Paragraph that
is,
the
that the line 5.
mind
is
affected,
APPENDIX
HEX. 56.
337
II.
LVI. (The trigram representing) a mountain and above it that for fire form Ltt. The superior man, in accordance with this, exerts his wisdom and caution in the use of punishments and not allowing litigations to continue.
'The
1.
is
stranger
mean and meanly
occu-
'
his aim is become of the lowest character, pied and calamity will ensue. He is provided with good and trusty ser2. vants he will in the end have nothing of which :
'
'
:
to complain. '
The
and stranger burns his lodging-house he himself also suffers hurt thereby. When, as a stranger, he treats those below him (as the line '
3.
:
indicates), the right relation
between him and them
is lost.
'The
4.
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.
'
'
'In the end he
5.
'
charge
will
obtain praise and a (high)
he has reached a high
:
:
place.
'
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). 6.
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
him
be employed. undivided like 4 is i ; 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
unfits
The
(
to
line
holds himself aloof from others, and they leave him to himself.
THE APPENDIXES.
338 '
SECT.
II.
He
loses his ox(-like docility) too readily and to the end he would not listen to (the easily truth about the course to be pursued). '
:
LVII. (Two trigrams representing) wind, followThe superior man, in ing each other, form Sun. accordance with this, reiterates his orders, and secures the practice of his i.
'(Now) he advances, (now) he recedes:'
mind *
affairs.
is
perplexed.
would be advantageous
It
LVI.
Different
attempts
are
for
made
to
travelling stranger out of the trigrams
of them
his
is
satisfactory.
Let
Khung
him
to
bring
the
Kan
have the idea
of
a
and Li; but none
Ying-ta's view seive
as a
A fire on a mountain lays hold of the grass, specimen of them and runs with it over the whole space, not stopping anywhere long, such is the emblem of the traveller/ The and soon disappearing '
:
;
may be
derived well enough from the attributes of the application trigrams ; but does not fit in with the lessons of the Thwan and
Hsiang.
The meanness of the subject of line i 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 impoitant condition
and pi ogress of resumed and expanded.
the comfort
the traveller;
and therefore
The
subject of line 3 treats those below him with violence arrogance, which of course alienates them from him. '
for
alone
it
is
and
'
He
has not got into his proper position seems to say no more than that 4 is a strong line in an even place. '
* 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
It is difficult to
of his friends and of his
luler.
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. against
all
His careless
lessons of wisdom.
self-sufficiency
has shut his mind
HEX.
APPENDIX
57.
firmness of a brave soldier
339
II.
'
his
:
mind would
in
that case be well governed.
The good
fortune springing from what borders on confusion is due to the position (of the line) in the centre. '
2.
'
'The
regret arising from the violent and repeated efforts to penetrate shows the exhaustion of the will. 3.
'
He
'
4.
takes
game '
threefold use of '
The good
*
The
it
in his hunting,
enough
for the
he achieves merit.
:
fortune of (the subject of) the fifth line, undivided/ is owing to its correct position and its being in the centre. 5.
6.
'
a couch
:
representative of penetration is beneath 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. *
'
:
LVII.
I
have said on the
Th wan 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., jOing-jze '
says
:
harmony with the duty of inferiors, issue their harmony with the wishes of their supeAbove and below there are that harmony and is the significance of the redoubled Sun. When
Superiors, in
commands
;
riors, follow
deference
;
inferiors, in
them.
and
this
governmental commands and
business are in accordance with what
they agree with the tendencies of the minds of the people follow them.'
is right,
who
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 dis-
tract him. 4
The '
efforts
will is
exhausted' in paragiaph 3 intimates that 'the repeated its subject have exhausted him. He can now only
made by
regret his failures.
THE APPENDIXES.
34O
SECT.
II.
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.
'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 1.
doubt.
'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). 2.
'
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
the fourth
line,
connexion with (the subject of)
in
undivided,'
is
due to the happiness
(which he will produce). 5.
'He *
6.
one who would injure him:' which is correct and appropriate.
trusts in
his place is that
The topmost
shows the pleasure and attracting others
line, divided,
'
its
subject) in leading
(of his (virtue) is not yet brilliant.
What
is
Text from to
said in paragraph 6 proceeds that
which
I
:
on a
different
view of the
have followed.
LVIII. The application of the Great Symbolism here will many readers the Hebrew maxims in Proverbs xxvii. 17,19.
sentiment of
however, does not readily the hexagram as set forth in the Text. it,
fit
recall
The
in to the teaching of
There is nothing in the conduct of the subject of line i to awaken He has as yet taken no action ; but it was not necessuspicion. sary to say anything like this about the subject of line 2, his central position being an assurance that he doubtful character.
would never do anything of a
APPENDIX
HEX. 59.
II.
341
LIX. (The
trigram representing) water and that for wind moving above the water form Hwfin.
The
ancient kings, in accordance with this, presented offerings to God and established the ancestral temple.
'The good
1.
divided/
fortune attached to the
first line,
due to the natural course (pursued by
is
its
subject). 2. 'Amidst the prevailing dispersion, he hurries to his contrivance (for security) he gets what he '
:
desires.
'He
3.
aim
i
'
4.
state),
He
*
what
scatters
and there
and great 5.
has no regard to his own person:'
s directed to
is
the (different) parties (in the brilliant great good fortune '
is
:
(are his virtue
The
his
external to himself.
and
service).
accumulations of the royal (granaries) are
dispersed, and there
is
no error:
1
this is
due to
the correctness of the position.
'His bloody wounds are gone:' removed from the danger of injury. 6.
he
is
far
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
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 so.
firmness and correctness by which the love of pleasure should be controlled.
LIX. The remedy the
'
in
accordance with
state of things thus
'
this
must be equivalent to
symbolised/
What follows
c
to
certainly
THE APPENDIXES.
342
SECT.
II.
LX. (The
trigram representing) a lake, and above The superior man, that for water, form ^Tieh.
it
accordance with
this, constructs his (methods of) and measurement, and discusses (points numbering of) virtue and conduct.
in
1.
'He
does not quit the courtyard outside his he knows when he has free course and
door:'
when he '
2.
He
does not quit the courtyard inside his will be evil he loses the time (for '
There
gate.
action) to 3.
obstructed.
is
:
an extreme degree.
In 'the lamentation for
(proper) regulations/
observing the there be to blame ?
not
who should
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) '
4.
'
above. '
5.
The good
fortune arising from the regulations
enacted sweetly and acceptably
amounts
'
is
due to (the
line)
to this, that the ancient kings considered the services of
and earnestly attended to, as calculated to counteract the tendency to mutual alienation and selfishness in the minds
religion, sinceiely
of men.
How
not
Nor
told.
in the
they operated to have this beneficial effect we are easy to account for the extension of what is said
is it
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 1 6,
q. v.
1
The
natural course
'
pursued by the subject of
bably, that required by the time. What the subject of line 2 desired'
would be
line i
is,
pro-
his success in
counteracting the prevailing tendency to disunion. The view given of paragraph 5 is that propounded by JSTft Hst. For paragraph 6 see the note on line 6 under the Text.
APPENDIX
HEX. 6l.
343
II.
occupying the place (of authority) and being in the centre.
'The
regulations are severe and difficult. with firm correctness there will be evil the
6.
'
Even
:
course (indicated by the hexagram)
come
is
to
an
end.
LXI. (The trigram representing the waters of) a marsh and that for wind above it form A\ing Fft.
The superior man, in accordance with this, deliberates about cases of litigation and delays (the infliction of) death. 'The
1.
first
line,
undivided, shows
its
subject
resting (in himself). There will be good fortune:' no change has yet come over his purpose. from the 2. 'Her young ones respond to her:'
(common) wish of the inmost
Now
'
3.
he beats his drum, and now he leaves
the position (of the
off:'
one for
line)
is
the appropriate
it.
LX. Various explanations of E.
attempted.
marsh
heart.
*
g.,
.Oang-gze says
will contain is limited to
flowing in exceed that,
JTieh/ What
the Great
is
it
:
Symbolism have been
The water which a
a certain quantity.
overflows.
lake or
If the
water
This gives us the idea of
found on the application of it
is
to
my mind
equally
unsatisfactory.
The subject of line i 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 i ought not to act, and he ought to act, and he also is still.
ject of line 2 effect
of
The
it
is still.
The
The
sub-
error and the
are great.
subject of line 3 shows
by
his lamentation
how he blames
himself.
The said
other three paragraphs are sufficiently explained in what
on the Text.
is
THE APPENDIXES.
344
SECT. H.
4. 'A horse the fellow of which disappears:' he breaks from his (former) companions, and mounts
upwards. '
5.
him
He
is
perfectly sincere,
union
and
links others to
'
the place (of the line) correct and appropriate one. in closest
*
6.
how
Chanticleer
can (such an
is
:
mount
(tries to)
effort)
heaven
continue long
LXII. (The trigram that for thunder above
to
but
?
representing) it
'
:
the
form Hsido
a
hill
Kwo.
and
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.
'There
1.
is '
result is evil
:
a bird flying (and ascending) till the nothing can be done to avoid this
issue.
'He
2.
does not attempt to reach his ruler:'
LXI.
Dissatisfied with previous attempts to explain the Great Symbolism, the Khang-hs? editors say: 'The wind penetrates
The
things.
tossed by
it ;
grass and trees of the level ground are shaken and 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.
is,
'
No
change has come over the purpose perfect in itself and of itself, continues.
1.
2.
One bond
young
;
' :
the sincerity, that
of loving regard unites the mother bird and her so answers the heart of man to man.
HEX.
APPENDIX
63.
345
II.
a minister should not overpass the distance (between
and
his ruler
himself).
'Some
consequence find opportunity to how There will be evil assail and injure him. will it be! great He meets the exigency (of his situation), with4. out exceeding (the proper course):' (he does so), the 3.
in
'
:
'
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 :
high a place. does not meet the
line) is in too '
He
exigency (of his situation), (his proper course) (the the habit of position indicates) domineering. 6.
'
and exceeds
:
LXIII. (The trigram representing) fire and that above it form Ki 3i. The superior
for water
LXII. The Khang-hsl
endeavour to show the appro-
editors
' When thunder priateness of the Great Symbolism in this way : from issues the earth, the sound of it comes with a rush and is loud ;
but
when
is small.'
it
reaches the top of a
There
is
hill
it
has begun to die away and
nothing in the Chinese about the hills being
will only smile at the attempted explanation. The of the application symbolism, or rather of the idea of the hexagram, is good, and in entire accordance with what I have stated that idea
high
and readers
;
to be.
Nothing can be done to avoid the issue mentioned for the subject of the line brings it Paragraph 2 deals only with the
what
is
stated under line 2.
on
in
paragraph
i,
himself.
symbolism
The writer
in the conclusion of
takes the view which I have
given on the Text.
For paragraphs 3 and 4 see
the notes
In line 5 the y in line is too high. auspice would be different.
on the Text. If the line were
yang, the
THE APPENDIXES.
346
accordance with
in
man,
this,
SECT.
thinks of evil (that
may come), and beforehand guards against *
1.
He
drags back his wheel:'
judge, there will be no mistake. 2. In seven days he will find
as
the
is
that indicated
by the
it.
we may
'
pursued
II.
rightly
for the course
it:'
central position (of
line). *
3.
He was
'
three years in subduing
it
enough
:
make him weary.
to
'
4.
He
'
on
is
his
guard
all
the day
he
:
is
in
doubt about something. *
5.
in
The
the east
slaughtering of an ox by the neighbour not equal to (the small sacrifice of) the
is
neighbour in the west
'
because the time
:
more important and fit). His sincerity receives the blessing:' tune comes on a great scale.
(in
the
latter case is *
'His head
6.
ous
'
how
:
is
man,
in
among
fire
;
the position
is
could such a stale continue long
LXIV. (The that for
immersed
good
trigram
above
it
representing)
form
accordance with
Wei
peril-
?
water
and
The
3i.
this, carefully
(the qualities of) things,
for-
superior discriminates
and the
(different)
positions they (naturally) occupy. i.
'His
tail
gets immersed:'
this
is
the very
height of ignorance. 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 which also is good in itself, is by no means clear.
it,
The
notes
on
the different lines piesent nothing that has not been on the Text.
dealt with in the notes
HEX.
APPENDIX
64-
347
II.
The second line, undivided, shows good forit is tune arising from being firm and correct in the central place, and the action of its subject 2.
'
'
:
thereby becomes correct. 3. (The state of things '
Advancing is
will lead to evil:'
not that appropriate for '
4.
By
not yet remedied. the place (of the line)
is)
it.
firm correctness there
is
cause for repentance disappears subject of the line) is carried into
good '
fortune,
and
the aim (of the
:
effect.
(We see) the brightness of a superior man :' diffusion of that brightness tends to good '
5.
the
fortune.
'He
drinks and gets his head immersed:* he does not know how to submit to the (proper) 6.
regulations.
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 icpresent the unregulated condition of general affairs, the different classes of society not harmonising nor acting together. cation follows naturally.
The
appli-
Kb
Hsi and others suspect an error in the text of paragraph z ; meaning comes from it as it stands. The Khang-hs! editors observe on paragraph 2 that an undivided
yet a tolerable line in the
second place, and a divided
both incorrect, and yet
it
is
rectness in their subjects there will be virtue of the central position.
the
line in
often said of
them
fifth place, are that with firm cor-
good fortune
This pimciple
is
;
such
at last clearly
is
the
enun-
ciated in this paragraph.
The subject of line 4 has the ability which the -OJing-jze says time requires, and possesses also a firm solidity. He can carry out '
:
There will be good fortune, therefore his purpose. The smiting of the for repentance will disappear.
and
all
demon
cause 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.
APPENDIX THE GREAT Chapter earth
is
(with their (in
Heaven
SECTION
I.
and honourable; A^^ien and KhwSn, (Their symbols), respective meanings), were determined
I.
low.
APPENDIX.
III.
i.
accordance with
is
lofty
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 mean, had their places assigned accordingly.
1
and
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 Yl, concerning) evil [or unlucky].
what
is
good
[or lucky]
and
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 Yl). 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).
CHAP.
APPENDIX
i.
349
III.
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. 3.
;
;
by A^ien the male; those expressed by Khwin 4.
The
attributes expressed
constitute
constitute
the female.
A^ien
(symbolises Heaven, which) directs the great beginnings of things; KhwSn (symbolises Earth, which) gives to them their completion. 5.
by the ease with which it proceeds that .A^ien directs (as it does), and by its unhesitating 6.
It is
response that 7.
(He who
Khwan
exhibits such ability.
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 He who is easily understood will easily followed.
have adherents, and he who achieve success.
He who
is
easily followed will
has adherents can con-
and he who achieves success can become To be able to continue long shows the great. virtue of the wise and able man to be able to become great is the heritage he will acquire. tinue long,
;
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).
Chapter I is an attempt to show the correspondency between the phenomena of external nature ever changing, and the figures of the
Yi King
ever varying.
The
first
four paragraphs,
it is
said,
show,
from the phenomena of production and transformation in external
THE APPENDIXES.
35
SECT.
I.
The
sages set forth the diagrams, in them, and inspected in this way the good appended their explanations II. 9.
Chapter
emblems contained
the
;
fortune and
bad (indicated by them) were made
clear.
10.
other,
The strong and the weak (lines) displace each and produce the changes and transformations
the figures).
(in
Therefore the good fortune and
11.
evil
(men-
tioned in the explanations) are the indications of the
and wrong (in men's conduct of affairs), and the repentance and regret (similarly mentioned) are the indications of their sorrow and anxiety. right
on which the figures of the Yf were made. sixth paragraphs show, particularly, how the attri-
nature, the principles
The
fifth
and
butes represented by the figures
found
in (the operations of)
Kh\tn and Khwan are to be earth. The last two para-
heaven and
graphs 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
3 we have five of the six derivative tiithe six 'children/ according to the nomenclature of the
paragraph
grams;
WSn
arrangement.
ning'
for If
khan
(~
*
Thunder' stands \ 'wind* for sun
(
for (
k&u (^E-^E) 'light). and 'lain' for also an emblem of li,
V 'The sun,' however, is and 'the moon* one of kan ( ). generally said to represent
'mountains,' while tui (~" *"*"). representing 'collections of water/ has no place in the enumeration. Kb Hsf says that in paragraph 3 we have the natural changes seen in the phenomena
of the sky, while in 4 figure
on the
we have such changes
as find body
and
earth.
Paragraphs g and 6 have both been misunderstood from neglect of the peculiar meaning of the character ih ( and from 4^1 ), ' Both comtaking it in its common acceptation of knowing/ mentaries and dictionaries point out that it is here used in the
sense of
resumes
'
'
directing/ its
presiding over/
ordinary significancy.
In paragraph
7,
however,
it
CHAP.
1
2.
APPENDIX
2.
The changes and
III.
351
transformations (of the lines)
emblems of the advance and retrogression Thus what we call (of the vital force in nature). the strong and the weak (lines) become the emblems The movements which take of day and night. in the six places (of the hexagram) show the place are the
course of the three extremes
Powers
(i.e.
of the three
in their perfect operation).
13. Therefore what the superior man rests in, in whatever position he is placed, is the order shown in the Yt; and the study which gives him the
greatest pleasure several lines.
is
that of the explanations of the
superior man, when living the emblems and studies the quietly, contemplates when initiating any moveexplanations of them 14.
Therefore the
;
ment, 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/ Chapter II, paragraphs 9-14, is divided into two parts. The former contains paragraphs 9-12, and tells us how the sa^es, king W3n and the duke of Aau, proceeded in making the Yi, so that the good fortune and bad of men's courses should be indicated by 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 Yi by the superior man, desirous of doing what is right and increasing his knowledge, and the advantages flowing from it.
it
fiist two statements of parathe writer are concerned, though ideas of the far as so graph 12, the changes of the lines of between asserting any coirespondence
I
can follow to some extent the
the diagrams, and the operations of external nature, as in the sucI cession of day and night, is merely an amusement of the fancy. all
but
fail,
however, to grasp the idea in the
trigram, the
first line
represents earth
;
last
statement.
the second,
man
;
In the
and the
THE APPENDIXES.
352
Chapter
III. 15.
SECT.
The Thwan speak
I.
of the em-
blematic figures (of the complete diagrams). The Yfio speak of the changes (taking place in the several lines).
The
expressions about good fortune or bad are used with reference to (the figures and lines, as) 1
6.
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 conwhen it is said there will be no error/ or ditions) *
;
1
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
decided by the (relative) position (of the the regulations of small and great are found lines) in the diagrams, and the discriminations of good is
;
and
bad fortune
appear
in
the
(subjoined)
ex-
planations.
Anxiety against (having occasion for) repentance or regret should be felt at the boundary The stirring up the line (between good and evil). thought of (securing that there shall be) no blame arises from (the feeling of) repentance. 1
8.
third,
heaven;
in the
hexagram, the
first
and second
lines are
assigned to earth ; the third and fourth, to man ; and the fifth and These are the three Powers, and each Power sixth, to heaven. 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 For the condiagrams, I have no clue by which to trace my way. cluding sentence of paragraph 14 see the duke of line of hexagram 14.
ASu on
the last
CHAP.
APPENDIX
4-
III.
353
19. Thus of the diagrams some are small, and some are great and of the explanations some are Every one of startling, and some are unexciting. ;
those explanations has reference to the tendencies (indicated by the symbols).
The Yl was made on
a principle of accordance with heaven and earth, and shows us therefore, without rent or confusion, the course (of
Chapter IV. 20.
things) in
heaven and
earth.
accordance with (the Yl), looking up, contemplates the brilliant phenomena of the heavens, and, looking down, examines the defi21.
(The
in
sage),
arrangements of the earth causes of darkness (or, what
nite
thus he knows the
;
is obscure) and light traces things to their be(or, bright). thus he ginning, and follows them to their end life. knows what can be said about death and (He
what
He
is
;
Chapter III, paragraphs 15-19, gives additional information about the constituent parts of the Yi, that is, the Text of the classic as
we have
say that
it
it
Wan
and
his son.
The
imperial editors
meaning of the fourth paragraph, the third does do so, but this account hardly covers all
expands the
of chapter 2. us contents.
To
from king It
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
(12,
'
great.'
_.
)
Alu
(44,
===)> Thun (33, ==), and Phei
are instances of the former class; Ffi (24,
Lin (19,= SE), and Thii (" observed by 3hai
It is
terms
'
'
diagrams
'
-Oing
==
=
f)
J
(early in the
EE
EE),
of the other.
Ming
dynasty) that the
'
and explanations must be understood not only
of the \\hole figures but also as embracing the several
lines.
THE APPENDIXES.
354
SECT.
I.
how the union of) essence and breath form and the (disappearance or) wandering away things, of the soul produces the change (of their constituthus he knows the characteristics of the tion) anima and animus. 22. There is a similarity between him and heaven and earth, and hence there is no contrariety in him His knowledge embraces all things, and to them. his course is (intended to be) helpful to all under and hence he falls into no error. He acts the sky perceives
;
;
according to the exigency of circumstances without being carried away by their current he rejoices in ;
Heaven and knows position,
ordinations
He
has no anxieties.
and
its
cherishes
;
rests in his
(the
spirit
and hence he can
benevolence;
and hence he
own
(present)
of)
generous
love (without
reserve).
(Through the Yi), 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 23.
;
;
thus that his operation is spiritlike, unconditioned by place, while the changes which he produces are not restricted to any form.
phenomena)
;
it is
Chapter IV, paragraphs 20-23, i s intended still more to exalt the Yt, 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 Kb Hsi 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 and not ' by means of.' The
hexagrams, as=' in accordance with
'
CHAP.
APPENDIX
5.
III.
355
Chapter V. 24. The successive movement of the and active operations constitutes what is
inactive
called the course (of things).
append to their statement of j^ft's account, that it must be borne in mind that the sages had not to wait till the Yf was made to conduct their exhaustive study. They had done that befoie, and the Yf may be considered as a talk on the results, drawn out in its own peculiar style. It holds the mirror up to
imperial editors
but its authoi s knew nature before they made it. ; 1 In paragiaph 21, 'the brilliant phenomena of the heavens are the various shining bodies of the sky, with their rising and setting ; 'the definite anangements of the earth' are the diffeient situations
nature
its parts according to the points of the compass, and its surface as diversified by mountain and valley ; and by the study of these
of
the causes of day and night are known as being the expansion and The same thing produces contraction of the elementary ether. 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; M, or 'spirit,' is the breath, still material, but purer than the jing, and belongs to the finer, and more active form of the ether. Here kht is 'the breath of life.' In the hwun
or 'soul (animus)/ the kh\ predominates, and the jing in the pho or animal soul. At death the hw un 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.
hurst lendered 'the circumstances and conditions of the
Shins' (Theology of '
the
Kwei Shins
Med-
Kwei
the Chinese, pp. 10-12); but he observes that
in the passage are evidently the
expanding and
contracting principles of human life.' The k wei shins are brought about by the dissolution of the human frame, and consist of the
expanding and ascending shin, which rambles about in space, and of the contracted and shrivelled kwei, which reverts to earth and It is difficult to express one's self clearly on a subject treated so briefly and enigmatically in the text. must understand that the subject of the predicates in this ' and the next two paragraphs is the sage/ who has endeavoured to
nonentity.
We
give a transcript of his views
and doings
in the
Yf.
The
character,
THE APPENDIXES.
356 25.
SECT.
That which ensues as the is
movement)
goodness
;
I.
(of their
result
that which shows
in its
it
completeness is the natures (of men and things). 26. The benevolent see it and call it benevolence.
The
wise see
and
it
call
The common
wisdom.
it
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.
manifested in the benevolence (of its it conceals and stores operations), up its resources. It gives their stimulus to all 27.
It
is
and (then again)
things, without sess the sage.
having the same anxieties that posComplete is its abundant virtue and
the greatness of 28. 6
Its
its
the greatness of
which
it
29.
its
produces
dance of
stores
!
rich possessions
stores
what
is
what
is J ;
is
intended by the daily renovation is
meant by
'
the abun-
virtue/
its
Production and reproduction
(the process of)
is
what
is
called
change
The
formation of the semblances (shadowy forms of things) is what we attribute to A^ien; the 30.
giving to them their specific forms bute to Khwiin. 31.
The
ters
the
;
in
and
Holy
'
'
spirit-like It is
The Chinese/ says P. Regis (vol. ii. p. 445), the soul, true angels, and the genii of idolanaming the Christian Chinese use it when they speak of God, of
factorily ascertained. it
attri-
in paragraph 23, is different shan, a character of the phonetic primary material signification has not been satis-
class, while its
use
what we
exhaustive use of the numbers (that turn
which I have translated by from kht in paragraph 21.
1
is
Spirit,
could they do ?
'
'
of angels, and of the soul of man.
For what
else
CHAP.
APPENDIX
5.
III.
357
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
up
manipulating the
in
stalks),
;
presence of a) spiritual (power). Chapter V, paragraphs 24-32,
Yi
shows us the
still
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 para;
graphs give an interesting view of his ideas on the subject. He supposes a constant change from rest to movement and from
movement
now
to rest, through
which
all
things are foimed,
now
still,
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 in motion,
condition, with a twofold action. the
phenomena
of existence are
By
their successive
produced,
what
I
movement have called
'
1
It is attempted, however, the course (of things) in paragraph 24. native scholars and some by by many sinologists, to give to to, ' 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
chapter, nor can the characters be such an interpretation.
The
the scope of the construed so as to justify
harmony with fairly
imperial editors say that the germ of the Mencian doctrine human nature is in paragraph 25 ; but it
about the goodness of says
more
ideal as
graph 1
is good/ according to its yin and yang. But few, the next paracan understand the measure of this goodness.
widely, that 'every creature
from the
tells us,
plastic
'
The
benevolent operations in the course of things in paragraph 27 are illustrated from the phenomena of growth and beauty and the cessation of these in autumn and in spring and summer ;
a concealing and storing them up/ seems to state the origin of the name 29 Paragraph
winter
may
be called
'
applied to the book, the Yi King. In paragraph 30 the names JTAien and
Khw&n
Yi
as
take the place
of yin and yang, as used in paragraphs 24 and 32.
In -Oien,
THE APPENDIXES.
358
SECT.
I.
Chapter VI. 33. Yes, wide is the Yl 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 if we speak of it in connexion with all correct between heaven and earth, it embraces all. ;
;
There
34.
self-absorbed
it is
In
is AT/fcien. ;
(individual) stillness
its
when exerting
its
motive power
that its progoes straight forward and thus There is KhwSn. ductive action is on a grand scale.
it
it is
;
In
its
(individual) stillness,
capacious
;
when exerting
is
it
its
velopes its resources, and thus is on a wide scale. In
35.
the is
its
self-collected
motive power, its
and de-
it
productive action
breadth and greatness, (the Yi) corre-
symbol of heaven,
ever}'
one of
its
three lines
is
undivided
;
it
yang faculty; so Khwan, the symbol the concentration of the yin. The critics them-
the concentration of the
of the earth,
is
selves call attention to the equivalence of the symbolic The connexion of the two given to yin and yang. to the production of
any one substantial
thing.
names here is
necessary
The yang
origin-
ates a
shadowy outline \\hich the yin fills up with a definite substance. So actually in nature Heaven (jOien) and Earth (Khuan) operate togcthei in the production of all material things and beings.
The
'numbers,' mentioned in paragraph 31, aie not all or any generally, but 7, 8, 9, 6, those assigned to the four em-
numbers
'
blematic 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 aie 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 tdo in paragraph 24, as being the course of nature, in which, according to the author,
'
God worketh
1
all in all.
CHAP.
APPENDIX
7.
359
III.
spends to heaven and earth;
in its ever-recurring
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 changes,
moon
;
it
;
and the excellence seen
in
the ease and ready
various operations) corresponds to response (of the perfect operations (presented to us in the phenoits
mena
of nature).
Chapter VII.
36.
The Master
'
said:
Is not the
was by the Yi that the sages exalted their virtue, and enlarged their sphere Their wisdom was high, and their of occupation. That loftiness was rules of conduct were solid. of that heaven after the pattern solidity, after the
Yi a
perfect book
It
?'
;
pattern of earth.
Chapter VI, paragraphs 33-35, goes on further
Yi its
to celebrate the
as holding up the miiror to natuie in all its operations and in widest extent. The grandiloquent language, howevei, amounts
only to the
this, that,
phenomena of
when we have made ourselves acquainted with nature, we can, with a heated fancy, see some
analogy to them in the changes of the diagrams and lines of the
Yi book. Khizn. and
Khwan
must be taken as the same names are
understood in paragraph 30 above. 'The Yf,' with which paragraph 33 begins, must be understood The character which also at the commencement of paragraph 35. '
'
have translated by corresponds throughout should not, it is observed, have stress laid upon I
that 22.
'
this it. '
last
chapter,
A'u Hsf says of paragraph
simply equal to the there is a similarity 'The bright or active element' and 'the dark or inactive'
it
is
the yang and the yin.' The correspondence and the them sun and between moon, the brightness predicted and warmth of the one, and the paleness and coldness of the are in the original,
'
other, shows us how those names arose, and that it is foreign to ' the male and female the original concept of them to call them ' with the last clause compare paragraphs 6-8. principles :
THE APPENDIXES.
360
SECT.
I.
Heaven and
earth having their positions as to the them, changes (of nature) take place assigned 37.
between them. The nature (of man) having been completed, and being continually preserved, it is the gate of all good courses and righteousness. Chapter 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
sage was able to survey the motive working all under the sky. He contem-
(later)
influences
plated nature,
them
in
their
common
action
and
special
order to
bring out the standard and of each. He then appended his proper tendency in
Chapter VII, paragraphs 36, 37, is understood to set forth how embodied the teachings of the Yi in their character and conduct. But when it is said that 'it was by the Yi that they the sages
exalted their virtue and enlarged their sphere of occupation,' the meaning can only be that what they did in these directions was in
harmony with
the principles which they endeavoured to set forth
symbols of the Yi. Their rules of conduct were
in the 1
'
their rules
wisdom of
were low/ the
To
sages, the
between which and
1
in paragraph 36, is, literally, the height of heaven reached by the solid,
author opposes the low-lying earth, and virtues he dis-
their substantial practices
covered some analogy. It will be seen that the The Master chapter commences with said.' Kb Hsl observes that 'as the Ten Appendixes were all '
made by
the Master, these words are out of place, and that he that wherever they occur here and elsewhere, they
conjectures
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.
CHAP.
APPENDIX
8.
III.
361
explanation (to each line of the diagrams), to determine the good or evil indicated by it. Hence those (lines
with their explanations) are denominated Imi-
tations (the
Yo).
(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 40.
;
confusion.
what is said (under he will deliberate the diagrams), and then speak 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 41.
(A
learner) will consider
;
undertakes successful. '
42.
Here
hid, retired, cries out the crane
Her young's responsive Of spirits good I drain With thee a cup
The Master
said
*
:
;
cry sounds there. this cup ;
Til freely share.'
The
superior
man
occupies
apartment and sends forth his words. If they be good, they will be responded to at a distance of more than a thousand li how much more will they He occupies his apartbe so in the nearer circle If they be evil, and forth his words. sends ment they will awaken opposition at a distance of more how much more will they do than a thousand li Words issue from one's so in the nearer circle!
his
;
!
;
person, and proceed to affect the people.
proceed from what at a distance.
is
near,
Words and
spring of the superior man.
and
Actions
their effects are seen
actions are the hinge
The movement
and
of that
THE APPENDIXES.
362
SECT.
I.
His may he
hinge and spring determines glory or disgrace.
words and actions move heaven and earth be careless in regard to them ?
;
'
(The representative of) the union of men first The cries out and weeps, and afterwards laughs/ Master said, on this: '
43.
The ways
'
of good
This
in
That
in his
a public
One man
men
(different seem).
office toils
;
home
the time beguiles. his lips with silence seals
;
Another all his mind reveals. But when two men are one in heart, Not iron bolts keep them apart; The words they in their union use, like orchid plants diffuse/
Fragrance
The
'
first line, undivided, shows its subject of the white grass beneath what he mats placing 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 care-
44.
*
:
;
The
fulness.
white grass is a trivial thing, but made of it, it may become impor-
through the use
He who
tant. will
not '
fall
A
goes forward using such careful art
into
any error/
man
and yet humble He will bring things to an end, and with fortune/ The Master said on this He good 45.
superior
toiling laboriously
!
'
:
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
CHAP.
APPENDIX
8.
He
himself below others.
363
III.
wishes his virtue to be
more and more complete, and in his intercourse with he who others to be more and more respectful; so
humble, carrying his respectfulness to the utmost, will be able to preserve himself in his is
position/
The dragon
*
46.
haunts
seen) beyond his proper there will be occasion for repentance/ The
;
Master said on
this
(is
' :
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/
He
*
47.
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 steppingIf a ruler do not keep secret (his stone to it. 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 accomplish'
:
Therefore the superior man is careful to maintain secrecy, and does not allow himself to
ment.
speak/
The Master said be said to have known The Yl says, " He is a 48.
in
:
'
The makers of the
Y
i
may
(the philosophy of) robbery. burden-bearer, and yet rides
a carriage, thereby exciting robbers to attack Burden-bearing is the business of a small
him/'
man.
When
A
carriage is the vehicle of a gentleman. a small man rides in the vehicle of a gentle-
THE APPENDIXES.
364
SECT.
I.
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 Yl
says about the burden-
bearer's riding in a carriage, and exciting robbers to attack him, (shows how) robbery is called out/ Chapter VIII, paragraphs 38-48. In the first two paragraphs we have an account of the formation of the diagrams, and of the explanation of the whole hexagrams and of the individual here
lines
Fu-hst
'The sage' in paragraph 38 is intended presumably of but we cannot say, from it, whether the writer thought of
;
him as having formed only the
eight trigrams, or
all
the sixty-four
In the diagrams, however, we have semblances, or representations, of the phenomena of nature, even the most com-
hexagrams.
and hard
to be disentangled. Paragraph 39 goes on to the of more speak explanation expecially of the individual lines, by the duke of ^au, as symbolical of good luck or evil, as they turned up in the processes of divination.
plex,
Paragraph 40 declares the usableness (so to speak) of the diathe explanations of them; and 41 shows us how a learner or consulter of the Yi would actually proceed in using it. In paragraphs 42-48 we have the words of Confucius on seven
grams and
so many hexagrams, or rather his amplification of the words of the duke of J5fu's explanations of their symbolism. The lines in
hexagram 61 ; 5 of 13 i of 28 ; 3 of 15 6 of i and 3 of 40. What Confucius says is not without interest, but does not make the principles on which the Yi 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. lines are 2 of i
of 60
;
;
;
;
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 '
He did not speak so. If he rhymed symbolism of the line that is the groundwork of that paragraph, why did he not rhyme his explanations of paragraph 43 are in rhyme.
his explanation of the
CHAP.
APPENDIX
9.
III.
365
To heaven
Chapter IX. 49.
belongs (the numto heaven, 3 to earth, 4 to ber) heaven, 5 to earth, 6 to heaven, 7 to earth, 8 to heaven, 9; to earth, 10. i
;
to earth, 2
;
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 The numbers of heaven and earth together 30. 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 repre-
and then the remainders arc 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 A^ien (or the sent the four seasons
;
;
the other lines
our power. ascribing this
?
The
To
answer these questions categorically is beyond them increase the difficulty in
facts that suggest
and the other additions to the Yl to the
later sage.
THE APPENDIXES.
366 undivided
line)
amount
to
SECT.
216; those for
I.
Khwin
Together they are
(or the divided line), to 144.
360, corresponding to the days of the year. 53. The number produced by the lines in the
two parts
(of the Yl)
ing to the
number of
amount all
to 11,520, correspond-
things.
Therefore by means of the four operations the Yl completed. It takes 18 changes to form 54.
is
a hexagram.
(The formation
55.
of) the eight trigrams consti-
tutes the small completion (of the Yl). If
56.
if
them,
proper
we led on the diagrams and expanded we prolonged each by the addition of the
lines,
might have
then
all
events possible under the sky
their representation.
(The diagrams) make manifest (by their appended explanations), the ways (of good and ill fortune), and show virtuous actions in their spiritual 57.
relations.
we may and we may also
In this way, by consulting them,
receive an answer (to our doubts), by means of them assist the spiritual (power in
agency 58.
in
nature and providence).
The Master said
* :
He who knows the method
of change and transformation
what
is
its
done by that
may be
said to
know
spiritual (power).'
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 figuie of the Yi and the practice of divination.
In the
Thang
paragraph 49
is
edition of the Yf, published in the seventh century, the first of the eleventh chapter according to the
arrangement now followed. .ng-jze restored it to its present which it occupied, as has been proved, during the Han
place,
CHAP.
APPENDIX
10.
Chapter X.
Yl
In the
59.
characteristic of the
there are four things
of the sages.
way on
set the highest value
367
III.
its
We
should
explanations to guide
and to which it properly belongs. It and the next parabe taken together, and aie distinct from what folshould giaph the lows, though Thang edition is further confused in placing 51 dynasty,
before 50. In 49 and 50
'
heaven
-Oien and Khwan
'
and
'
earth
'
are used as
we have seen
30 and 34. Odd numbers belong to the strong or undivided line, which is symbolical of the active operation m nature, and the even numbers to the weak or divided
line,
are in paragraphs
symbolical of
its
inaction.
The phraseology of
the paragraphs, howevei can only be understood by a reference to the river map/ which has been given in the Introduction, pages ,
*
15, 16. *
The map, as it appeared on the bick of the dragon-horse/ consisted of
VI.
439
with which (the hexagrams)
come
The few
sentences on this Appendix in the Introduction, pp. 54,
It shows the importance of the meaning of the 55, are sufficient. name in the 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,
by no means
is
careful always to follow that Text in the will appear in the few instances to
significance of the characters, as
which attention too
is
The
called in the following notices.
is
slight to
require,
or to
justify,
treatise
an exhibition of
all its
inaccuracies.
But Kiin does not denote filling up. It is the symbol of being in a state of distress and difficulty. The writer is thinking 1
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 .ATun, and not
He makes
its meaning. a blunder which might have been easily avoided, for he
adds immediately that the character first 2
is
descriptive of things
on
their
production. It is difficult to follow the writer here.
HsU
in the
Text
is
Does he mean that a provision the symbol of the idea of waiting. There is nothing of food and drink can only be made gradually ? in the character
Hstt to awaken in the mind the idea of nourish-
the genesis of contention which is given is strange. writer probably had in his mind the lines of the Shih, II, i,
ment. Then
The ode
5.
3
:
'
The loss of kindly feeling oft From slightest things shall grow. Where all the fare is dry and spare, Resentments
But what
is
allowable,
fierce
good even,
may
glow.'
in poetry, is out of place in this
treatise. 8
Contention on a great scale will put all the population of a excitement and motion, and military measures of repression
state in
be necessary. But the idea of the multitudes in Sze would to be simply that of number, and not that of a numerous In a feudal kingdom, however, all the able-bodied people host.
will
seem
might be required to join the army.
THE APPENDIXES.
44O
SECT.
II.
4
Li, the name of the loth hexagram, is the symbol for a shoe, and the act of treading or walking. It seems here to be derived from the homophonous If, the symbol ofactsofceremony. The A identity of sound or name must be considered as accidental. measured step would be one of the first ways in which the inward sense of propriety would manifest itself. 5
By
the subject of
Td YQ
possessor of the kingdom, yet distinguished 6
For the
grams 7
of
by
and ATAien we must understand the
the great
humility.
He
man who
in his greatness is
attracts followers.
meaning of Kb. and Lin, the names of hexasee what is said in the notes on the Text of them.
true
1 8, 19,
The same
reference should be
H si en and many of the
made
to the notes
on
other hexagrams that follow.
the
Text
APPENDIX Treatise on the
VII.
Hexagrams taken promiscuously, according
to
the opposition or diversity of their meaning. This last of the Appendixes is touched
on very briefly in .the It is stated there of the Introduction, p. 55. concluding paragraph to be in rhyme, and I have endeavoured to give a similar form to the following version of it. The rhymes the original, however, are very irregular, to reproduce that irregularity in English.
and length of the lines in and I found it impossible
i, 2.
Strength in A^ien, weakness in
8, 7.
Pi
we
KhwSn
find.
shows us
and Sze the anxious
joy,
mind. 19, 20.
Lin
gives, Kwfin several themes
such are the
seeks;
Their different figures were to teach designed. 3.
HCun manifests
4.
'Mid darkness its
51, 52.
A'Sn
41, 42.
How
itself, still,
yet keeps
its
to
Ming
light
place
;
sets
face.
starts;
Kin
stops.
In
Sun and Yl
are seen
26.
fulness
Td Khh
and decay
keeps
still,
their course begin.
and waits the proper
time. 25.
Wft
Wang
sets
from crime.
forth
how
evil
springs
THE APPENDIXES.
442 45, 46.
Good men rise
they 15, 1 6.
/fAien
21, 22.
Shih
in
in
;
Shing
:
Ytt others doth despise.
itself,
Ho
collect
3hui
takes eating for
theme; and
its
Pf
Takes what
is
plain,
from ornament quite
free.
58, 57.
Tui shows
scope, but Sun's
its
we do
not see. 17,
1
8.
Sui
quits the decree.
23.
We see
24.
And F A shows
35.
Above
36.
But
Po
in
in
its
KA
makes a new
worn away recovering from decay.
subject
its
;
3^ n the sun shines clear and
in
bright
old;
;
Ming
1
'tis
from
hidden
the
sight.
48, 47. Progress in 3^ n g
*
n
Khw&n
encounters
blight.
31. Effect
quick answering cause in
appears 32.
While
Hsien
;
H&ng
denotes
continuance
for
years.
59,60.
Hwdn
scatters;
but 3ieh
its
code of
rules uprears.
and ease with Aleh are sure to come; 41. Hard toil and danger have in -tffien their home. 40. Relief
38.
Khwei looks on others as beyond its care ZSn all includes within its sphere.
37. K\$L
;
APPENDIX 12, ii.
VII.
While Phi and Thdi
443
their different scopes
prefer,
34, 33.
14. 13.
Ti A"wang stops here as right; withdraws Thun there. T& Yti adhering multitudes can show; Thung Zn reflects their warm affection's glow.
50, 51.
new; the old
takes what's
Ting
left
is
by Ko. 61, 62. Sincere is
A^ung
Fti; but exceeds,
Hsiio
Kwo. 55, 56.
FSng
of trouble
tells
;
Lii can boast few
friends.
30, 29. Fire mounts descends. 9.
Hsiio
Khh
in
Ll
;
water
with few 'gainst
in
Khin
many
foes
contends. 10. 5. 6.
28.
Movement
Hsu
in Lt, unresting,
shows
its
subject
never ends.
making no advance:
Sung we seek in vain a friendly glance And T Kwo's overthrown with sad misIn
;
chance. 44.
Kdu
shows a meeting, where the many
strong
Are met by one
that's
weak, yet struggles
long. 53. In
A"ien we see a bride who
To move
until the
will
delay takes his bridegroom
way. 27.
Body and mind are nourished
right in
63. All things are well established in
Ki
1
;
31.
THE APPENDIXES.
444 54.
Kwei Mei
64.
We
43.
i
31
reveals
how
fails
how ends
the virgin
life
;
the youth (to get a wife).
The strong disperse the weak Kwii teaches so. Prospers the good man's way to grief all small men go. ;
;
TRANSLITERATION OF ORIENTAL ALPHABETS.
f H
H t-H
H4
H
EB
I tf
445
446
TRANSLITERATION OF ORIENTAL ALPHABETS
FOR THE SACRED BOOKS OF THE EAST.
447
FOR THE SACRED BOOKS OF THE EAST.
447
TRANSLITERATION OF ORIENTAL ALPHABETS.
~
tf
.
.
I,
.
.-
4
:-
.
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.s
l:
KM-
.
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