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+
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+atthttpo://books.google.com/ 
+
+
+ition 
+
+
+
+
+
+B 3 Del 31? 
+
+
+REESE LIBRARY 
+
+
+OF. THE 
+
+
+UNIVERSITY OF. CALIFORNIA, 
+Revetved _ a Genter TSS Ba 
+
+
+a Ss 1, 
+Accessions No. 2/4083 Shelf No. © 
+
+
+
+
+
+
+
+
+ee ee 
+
+
+ee eee 
+
+
+ie * 
+
+
+Digitized by Google 
+
+
+t 
+
+
+Teo 
+
+
+THE 
+
+
+SACRED BOOKS OF THE EAST 
+
+
+[16] a 
+
+
+Donvdon 
+
+
+HENRY FROWDE 
+
+
+
+
+
+
+
+
+
+a i MINA ap 
+t: TIO 
+
+
+
+
+
+
+
+
+
+
+
+if 
+a 
+
+
+OXFORD UNIVERSITY PRESS WAREHOUSE 
+
+
+7 PATERNOSTER ROW 
+
+
+THE 
+
+
+SACRED BOOKS OF THE EAST 
+
+
+TRANSLATED 
+BY VARIOUS ORIENTAL SCHOLARS 
+
+
+AND EDITED BY 
+
+
+F. MAX MULLER 
+
+
+VOL. XVI 
+
+
+@rford 
+AT THE CLARENDON PRESS 
+
+
+1882 
+
+
+[Ad rights reserved | 
+
+
+Digitized by Google 
+
+
+THE 
+
+
+SACRED BOOKS OF CHINA 
+
+
+THE TEXTS OF CONFUCIANISM 
+
+
+TRANSLATED BY 
+
+
+JAMES LEGGE 
+
+
+PART II 
+
+
+THE Yi KING 
+
+
+
+
+
+
+
+
+
+
+
+
+; 20 5c LIBR 4 ”) 
+Pe ee, BG ae 
+
+
+sy sesit 
+Ci trogp yble- 
+@rford 
+
+
+AT THE CLARENDON PRESS 
+
+
+1882 
+
+
+[ All rights reserved | 
+
+
+x14 4 
+
+
+Digitized by Google 
+
+
+635 
+ga 
+Pie 
+
+Vile 
+
+
+CONTENTS. 
+
+
+PAGE 
+
+
+PREFACE . ‘ : F ; é : , ; ; . Xi 
+INTRODUCTION. 
+CHAP. 
+I. THE Yt KING FROM THE TWELFTH CENTURY B.C. TO 
+THE COMMENCEMENT OF THE CHRISTIAN ERA . . I 
+
+
+There was a Yi in the time of Confucius. The Yi is now 
+made up of the Text which Confucius saw, and the Appen- 
+dixes 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 Kau; in the 30 KAwan; 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 
+of the labours of sinologists. 
+
+
+II. THE SUBJECT-MATTER OF THE TEXT. THE LINEAL 
+FIGURES AND THE EXPLANATION OF THEM . : : 9 
+
+
+The Yi consists of essays based on lineal figures. Origin of 
+the lineal figures. Who first multiplied them to sixty-four ? 
+Why they were not continued after sixty-four. The form of 
+the River Map. State of the country in the time of king 
+Wan. Character of the last king of Shang. The lords of 
+KAu; and especially king Wain. W&n in prison occupied 
+with the lineal figures. The seventh hexagram. 
+
+
+III. THE APPENDIXES ‘ 2 ; ; ; ‘ , . 26 
+
+
+Subjects ofthe chapter. Number and nature of the Appen- 
+dixes. 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 
+Appendix. Ff-hsi’s trigrams. King Wan’s. The name 
+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 pheno- 
+mena. Divination; ancient, and its object. Formation of 
+
+
+D+) oo 
+2s a 
+
+
+Vill 
+
+
+CONTENTS. 
+
+
+the lineal figures by the divining stalks. The names Yin and 
+
+
+Yang. The name Kwei-shan. 
+Appendix. 
+Operation of God in nature throughout the year. Con- 
+The sixth Appendix. 
+
+
+Yi. 
+
+
+cluding paragraphs. 
+
+
+Shan alone. The fourth 
+
+
+The fifth. First paragraph. Mythology of the 
+
+
+The seventh. 
+
+
+Plates I, II, III, exhibiting the hexagrams and trigrams. 
+
+
+REXAGRAM 
+
+
+Il. 
+Hi. 
+IV. 
+
+V. 
+VI. 
+
+Vil. 
+VIII. 
+IX. 
+
+
+XI. 
+AIT. 
+XIII. 
+XIV. 
+XV. 
+XVI. 
+XVII. 
+XVIII. 
+XIX. 
+XX. 
+XXI. 
+XXIT. 
+XXIII. 
+XXIV. 
+XXV. 
+XXVI. 
+XXVIT. 
+XXVIII. 
+
+
+Khien 
+Khwan 
+Kun 
+Mang 
+Hsii 
+
+Sung 
+Sze. . 
+Pi. ; 
+Hsiao KG 
+Li 
+
+Thai 
+Phi . 
+
+
+Thung Z4n | 
+
+
+Ta Ya 
+Khien 
+Yi. 
+
+Sui . 
+
+Ka . 
+Lin . : 
+Kwan P 
+Shih Ho . 
+Pi 
+
+Po . 
+
+Fa . ; 
+Wi Wang 
+Ta Kha 
+Lod 4 
+Ta Kwo . 
+
+
+THE TEXT. 
+
+
+SECTION I. 
+
+
+PAGE 
+57 
+
+
+59 
+62 
+
+
+64 
+67 
+
+
+VI 
+73 
+76 
+
+
+SI 
+83 
+86 
+88 
+
+
+89 
+
+
+93 
+95 
+
+
+IOI 
+103 
+105 
+107 
+109 
+. X12 
+. lg 
+116 
+
+
+HEXAGRAM 
+
+
+XXIX. 
+XXX. 
+
+
+XXXI. 
+XXXII. 
+XXXIIL. 
+XXXIV. 
+XXXV. 
+XXXVI. 
+XXXVII. 
+XXXVIII. 
+XXXIX, 
+XL. 
+XLI. 
+XLII. 
+XLII. 
+XLIV. 
+
+
+XLV. 
+
+
+XLVI. 
+XLVI. 
+XLVITI. 
+XLIX. 
+L. 
+
+LI. 
+LIT. 
+LIII. 
+LIV. 
+LV. 
+LVI. 
+LVII. 
+LVIII. 
+LIX. 
+LX. 
+LXI. 
+
+
+LXII. 
+LXITI. 
+LXIV. 
+
+
+Khan 
+
+
+Hsien 
+Hang 
+Thun ; 
+Ta Kwang 
+Sin . 
+Ming f 
+Kia Zan . 
+Khwei 
+Kien 
+Kieh 
+Sun. 
+Yi. 
+Kwai 
+Kau. 
+Shui ; 
+Shang 
+Khwan 
+Sing. 
+
+Ko . 
+Ting 
+Kan. 
+Kan. 
+Kien 
+Kwei Mei 
+Fang 
+Li. 
+Sun. 
+
+Tui . 
+HwAén 
+Kieh 
+Kung Ff. 
+Hsiao Kwo 
+Ki 33 
+Wei 33 
+
+
+CONTENTS. 
+
+
+SECTION ql. 
+
+
+PAGE 
+
+
+118 
+120 
+
+
+123 
+125 
+127 
+129 
+131 
+134 
+136 
+139 
+14! 
+144 
+146 
+149 
+151 
+154 
+156 
+159 
+161 
+164 
+167 
+169 
+172 
+175 
+178 
+180 
+183 
+187 
+189 
+192 
+194 
+197 
+199 
+201 
+204 
+207 
+
+
+Xx CONTENTS. 
+
+
+
+
+
+THE APPENDIXES. 
+
+
+I, TREATISE ON THE THWAN, THAT IS, ON KING WAN’S 
+EXPLANATIONS OF THE ENTIRE HEXAGRAMS. 
+
+
+PAGE 
+SECTION I. 
+KhientolLi . . «© «© «© .« «6 « « 213-237 
+SECTION II. 
+Hsien to Wei 8f_ «. : ‘ : , ; , . 238-266 
+II. TREATISE ON THE SYMBOLISM OF THE HEXAGRAMS, 
+AND OF THE DUKE OF XAU’S EXPLANATIONS OF 
+THE SEVERAL LINES. 
+SECTION I. 
+Khiento Li. : 2 s : ‘ ‘ ‘ - 267-305 
+SECTION II. 
+Hsien to Wei 3f_ . : ; : : : ; » 305-347 
+we ty 2, > 
+% a 
+III. THE GREAT APPENDIX. <e Veo 
+SECTION I. 
+Chapters I-XII ° ° e e e e e ° 348 
+SECTION II. 
+Chapters I-XII_. : , ‘ ‘ ‘ ss. ee 379 
+IV. SUPPLEMENTARY TO THE THWAN AND YAO ON THE 
+FIRST AND SECOND HEXAGRAMS, AND SHOWING 
+HOW THEY MAY BE INTERPRETED OF MAN’S NA- 
+TURE AND DOINGS. 
+SECTION I. 
+On Khien ; ‘ é ; ; ; : 408 
+SECTION II. 
+On Khwan ; - ‘ , ‘ : : ; 418 
+
+
+V. TREATISE OF REMARKS ON THE TRIGRAMS. 
+ChaptersI-XI . . . . . «© 6. 422 
+
+
+CONTENTS. 
+
+
+VI. THE ORDERLY SEQUENCE OF THE HEXAGRAMS. 
+
+
+SECTION I. 
+Khien to Li . . ‘ ‘ : ; 
+SECTION II. 
+Hsien to Wei 3f yj. : ‘ F : ; ‘ : 
+
+
+VII. TREATISE ON THE HEXAGRAMS TAKEN PROMIS- 
+CUOUSLY, ACCORDING TO THE OPPOSITION OR 
+DIVERSITY OF THEIR MEANING . . : ; 
+
+
+Transliteration of Oriental Alphabets adopted for the Trans- 
+lations of the Sacred Books of the East 
+
+
+Xl 
+
+
+PAGE 
+
+
+433 
+
+
+435 
+
+
+445 
+
+
+PREFACE. 
+
+
+I wrote out a translation of the Yi King, embracing both 
+the Text and the Appendixes, in 1854 and 1855; and have 
+to acknowledge that when the manuscript was completed, 
+I knew very little about the scope and method of the book. 
+I laid the volumes containing the result of my labour aside, 
+and hoped, believed indeed, that the light would by and 
+by dawn, and that I should one day get hold of a clue that 
+would guide me to a knowledge of the mysterious classic. 
+
+Before that day came, the translation was soaked, in 
+1870, for more than a month in water of the Red Sea. By 
+dint of careful manipulation it was recovered so as to be still 
+legible; but it was not till 1874 that I began to be able to 
+give to the book the prolonged attention_necessary to make 
+it reveal its secrets. Then for the first time I got hold, as 
+I believe, of the clue, and found that my toil of twenty 
+years before was of no service at all. 
+
+What had tended more than anything else to hide the 
+nature of the book from my earlier studies was the way in 
+which, with the Text, ordinarily and, as I think, correctly 
+ascribed to king Wan and his son Tan, there are inter- 
+spersed, under each hexagram, the portions of the Appen- 
+dixes I, II, and IV relating to it. The student at first 
+thinks this an advantage. He believes that all the Appen- 
+dixes were written by Confucius, and combine with the 
+text to form one harmonious work; and he is glad to have 
+the sentiments of ‘the three sages’ brought together. But 
+I now perceived that the composition of the Text and of 
+the Appendixes, allowing the Confucian authorship of the 
+latter, was separated by about 700 years, and that their 
+subject-matter was often incongruous. My first step 
+towards a right understanding of the Yi was to study the 
+Text by itself and as complete in itself. It was easy to 
+
+
+XIV PREFACE. 
+
+
+do this because the imperial edition of 1715, with all its 
+critical apparatus, keeps the Text and the Appendixes 
+separate. 
+
+The wisdom of the course thus adopted became more 
+apparent by the formation of eight different concordances, 
+one for the Text, and one for each of the Appendixes. 
+They showed that many characters in the Appendixes, 
+and those especially which most readily occur to sino- 
+logists as characteristic of the Yi, are not to be found 
+in the Text at all. A fuller acquaintance, moreover, with 
+the tone and style of the Appendixes satisfied me that 
+while we had sufficient evidence that the greater part of 
+them was not from Confucius, we had no evidence that 
+any part was his, unless it might be the paragraphs intro- 
+duced by the compiler or compilers as sayings of ‘the 
+Master.’ 
+
+Studying the Text in the manner thus described, I soon 
+arrived at the view of the meaning and object of the Yi, 
+which I have described in the second chapter of the Intro- 
+duction; and I was delighted to find that there was a 
+substantial agreement between my interpretations of the 
+hexagrams and their several lines and those given by the 
+most noted commentators from the Han dynasty down to 
+the present. They have not formulated the scheme so con- 
+cisely as I have done, and they were fettered by their belief 
+in the Confucian authorship of the Appendixes; but they 
+held the same general opinion, and were similarly controlled 
+by it in construing the Text. Any sinologist who will 
+examine the Yii Kih Ziah Kiang Yi King Kieh f, prepared 
+by one of the departments of the Han Lin college, and 
+published in 1682, and which I have called the ‘ Daily 
+Lessons,’ or ‘ Lectures,’ will see the agreement between my 
+views and those underlying its paraphrase. 
+
+After the clue to the meaning of the Yf was discovered, 
+_ there remained the difficulty of translating. The pecu- 
+liarity of its style makes it the most difficult of all the 
+Confucian classics to present in an intelligible version. 
+I suppose that there are sinologists who will continue, for 
+a time at least, to maintain that it was intended by its 
+
+
+PREFACE. XV 
+
+
+author or authors, whoever they were, merely as a book of 
+divination; and of course the oracles of divination were 
+designedly wrapped up in mysterious phraseology. But 
+notwithstanding the account of the origin of the book and 
+its composition by king Wan and his son, which I have 
+seen reason to adopt, they, its authors, had to write after 
+the manner of diviners. There is hardly another work in 
+the ancient literature of China that presents the same 
+difficulties to the translator. 
+
+When I made my first translation of it in 1854, I endea- 
+voured to be as concise in my English as the original 
+Chinese was. Much of what I wrote was made up, in 
+consequence, of so many English words, with little or no 
+mark of syntactical connexion. I followed in this the 
+example of P. Regis and his coadjutors (Introduction, 
+page 9) in their Latin version. But their version is all but 
+unintelligible, and mine was not less so. How to surmount 
+this difficulty occurred to me after I had found the clue 
+to the interpretation ;—in a fact which I had unconsciously 
+acted on in all my translations of other classics, namely, 
+that the written characters of the Chinese are not repre- 
+sentations of words, but symbols of ideas, and that the 
+combination of them in composition is not a representation 
+of what the writer would say, but of what he thinks. It is 
+vain therefore for a translator to attempt a literal version. 
+When the symbolic characters have brought his mind en 
+rapport with that of his author, he is free to render the 
+ideas in his own or any other speech in the best manner 
+that he can attain to. This is the rule which Mencius 
+followed in interpreting the old poems of his country :— 
+‘We must try with our thoughts to meet the scope of 
+a sentence, and then we shall apprehend it.’ In the study . 
+of a Chinese classical book there is not so much an inter- 
+pretation of the characters employed by the writer as a 
+participation of his thoughts ;—there is the seeing of mind 
+to mind. The canon hence derived for a translator is not 
+one of license. It will be his object to express the meaning 
+of the original as exactly and concisely as possible. But 
+it will be necessary for him to introduce a word or two 
+
+
+XVI PREFACE. 
+
+
+now and then to indicate what the mind of the writer 
+supplied for itself. What I have done in this way will 
+generally be seen enclosed in parentheses, though I 
+queried whether I might not dispense with them, as there 
+is nothing in the English version which was not, I believe, 
+present in the writer's thought. I hope, however, that I 
+have been able in this way to make the translation intel- 
+ligible to readers. If, after all, they shall conclude that 
+in what is said on the hexagrams there is often ‘much 
+ado about nothing,’ it is not the translator who should be 
+deemed accountable for that, but his original. 
+
+I had intended to append to the volume translations of 
+certain chapters from AQ Hsif and other writers of the Sung 
+dynasty ; but this purpose could not be carried into effect 
+for want of space. It was found necessary to accompany 
+the version with a running commentary, illustrating the 
+way in which the teachings of king W4n and his son are 
+supposed to be drawn from the figures and their several 
+lines; and my difficulty was to keep the single Yi within 
+the limits of one volume. Those intended translations 
+therefore are reserved for another opportunity ; and indeed, 
+the Sung philosophy did not grow out of the Yi proper, 
+but from the Appendixes to it, and especially from the third 
+ofthem. It is more Tdaoistic than Confucian. 
+
+
+When I first took the Yi in hand, there existed no trans- 
+lation of it in any western language but that of P. Regis 
+and his coadjutors, which I have mentioned above and in 
+various places of the Introduction. The authors were all 
+sinologists of great attainments ; and their view of the Text 
+as relating to the transactions between the founders of the 
+Kau dynasty and the last sovereign of the Shang or Yin, 
+and capable of being illustrated historically, though too 
+narrow, was an approximation to the truth. The late 
+M. Mohl, who had edited the work in 1834, said to me 
+once, ‘I like it; for I come to it out of a sea of mist, and 
+find solid ground.’ No sufficient distinction was made in it, 
+however, between the Text and the Appendixes ; and in dis- 
+cussing the third and following Appendixes the translators 
+
+
+PREFACE. XVil 
+
+
+were haunted by the name and shade of Confucius. To 
+the excessive literalness of the version I have referred 
+above. 
+
+In 1876 the Rev. Canon McClatchie, M.A., published a 
+version at Shanghai with the title,‘ A Translation of the 
+Confucian Yi King, or the “Classic of Changes,” with 
+Notes and Appendix.’ . This embraces both the Text 
+and the Appendixes, the first, second, and fourth of the 
+latter being interspersed along with the Text, as in the 
+ordinary school editions of the classic. So far as I can 
+judge from his language, he does not appear to be aware 
+that the first and second Appendixes were not the work 
+of king Wan and the duke of A4u, but of a subsequent 
+writer—he would say of Confucius—explaining their expla- 
+nations of the entire hexagrams and their several lines. 
+His own special object was ‘to open the mysteries of the 
+Yi by applying to it the key of Comparative Mythology.’ 
+Such a key was not necessary; and the author, by the 
+application of it, has found sundry things to which I have 
+occasionally referred in my notes. They are not pleasant 
+to look at or dwell upon; and happily it has never entered 
+into the minds of Chinese scholars to conceive of them. I 
+have followed Canon McClatchie’s translation from para- 
+graph to paragraph and from sentence to sentence, but 
+found nothing which I could employ with advantage in 
+my own. 
+
+Long after my translation had been completed, and that 
+of the Text indeed was printed, I received from Shanghai 
+the third volume of P. Angelo Zottoli’s ‘Cursus Littera- 
+turae Sinicae,’ which had appeared in 1880. About 100 
+pages of it are occupied with the Yi. The Latin version is 
+a great improvement on that in the work of Regis; but 
+P. Zottoli translates only the Text of the first two hexagrams, 
+with the portions of the first, second, and fourth Appendixes 
+relating to them; and other six hexagrams with the expla- 
+nations of king Wan’s Thwan and of the Great Symbolism. 
+Of the remaining fifty-six hexagrams only the briefest 
+summary is given; and then follow the Appendixes III, V, 
+VI, and VII at length. The author has done his work well. 
+
+
+[16] b 
+
+
+XVill PREFACE. 
+
+
+His general view of the Yi is stated in the following sen- 
+tences :—‘ Ex Fd-hsi figuris, Wan regis definitionibus, A au 
+ducis symbolis, et Confucii commentariis, Liber conficitur, 
+qui a mutationibus, quas duo elementa in hexagrammatum 
+compositione inducunt, Yi (Mutator) vel Yi King (Muta- 
+tionum Liber) appellatur. Quid igitur tandem famosus 
+iste Yi King? Paucis accipe: ,ex linearum qualitate 
+continua vel intercisa; earumque situ, imo, medio, vel 
+supremo; mutuaque ipsarum relatione, occursu, dissidio, 
+convenientia; ex ipso scilicet trigrammatum corpore seu 
+forma, tum ex trigrammatum symbolo seu imagine, tum ex 
+trigrammatum proprietate seu virtute, tum etiam aliquando 
+ex unius ad alterum hexagramma varietate, eruitur aliqua 
+imago, deducitur aliqua sententia, quoddam veluti ora- 
+culum continens, quod sorte etiam consulere possis ad 
+documentum obtinendum, moderandae vitae solvendove 
+dubio consentaneum. Ita liber juxta Confucii explica- 
+tionem in scholis tradi solitam. Nil igitur sublime aut 
+mysteriosum, nil foedum aut vile hic quaeras; argutulum 
+potius lusum ibi video ad instructiones morales politicas- 
+que eliciendas, ut ad satietatem usque in Sinicis passim 
+classicis, obvias, planas, naturales; tantum, cum liber iste, 
+ut integrum legenti textum facile patebit, ad sortilegii usum 
+deductus fuerit, per ipsum jam summum homo obtinebit 
+vitae beneficium, arcanam cum spiritibus communicationem 
+secretamque futurorum eventuum cognitionem; theurgus 
+igitur visus est iste liber, totus lux, totus spiritus, hominis- 
+que vitae accommodatissimus ; indeque laudes a Confucio ~ 
+ei tributas, prorsus exaggeratas, in hujus libri praesertim 
+appendice videre erit, si vere tamen, ut communis fert 
+opinio, ipse sit hujus appendicis auctor.’ 
+
+There has been a report for two or three years of a new 
+translation of the Yi, or at least of a part of it, as being in 
+preparation by M. Terrien de Lacouperie, and Professor R. 
+K. Douglas of the British Museum and King’s College, 
+London. I have alluded on pages 8, 9 of the Introduction 
+to some inaccurate statements about native commentaries 
+on the Yt and translations of it by foreigners, made in con- 
+nexion with this contemplated version. But I did not know 
+
+
+PREFACE. X1X 
+
+
+what the projected undertaking really was, till I read a letter 
+from M. Terrien in the ‘Athenzum’ of the 21st January 
+of this year. He there says that the joint translation ‘deals 
+only with the oldest part of the book, the short lists of 
+characters which follow each of the sixty-four headings, 
+‘and leaves entirely aside the explanations and commen- 
+taries attributed to Wen Wang, Kau Kung, Confucius, and 
+others, from 1200 B. C. downwards, which are commonly 
+embodied as an integral part of the classic ;’ adding, ‘ The 
+proportion of the primitive text to these additions is about 
+one-sixth of the whole.’ But if we take away these expla- 
+nations and commentaries attributed to king Wan, the duke 
+of Kau, and Confucius, we take away the whole Yi. There 
+remain only the linear figures attributed to Fd-hsi, without 
+any lists of characters, long or short, without a single 
+written character of any kind whatever. The 
+projectors have been misled somehow about the contents 
+of the Yi; and unless they can overthrow all the traditions 
+and beliefs about them, whether Chinese or foreign, their 
+undertaking is more hopeless than the task laid on the 
+children of Israel by Pharaoh, that they should make bricks 
+without straw. 
+
+I do not express myself thus in any spirit of hostility. 
+If, by discoveries in Accadian or any other long-buried and 
+forgotten language, M. Terrien de Lacouperie can throw new 
+light on the written characters of China or on its speech, 
+no one will rejoice more than myself; but his ignorance of 
+how the contents of the classic are made up does not give 
+much prospect of success in his promised translation. 
+
+
+In the preface to the third volume of these ‘Sacred 
+Books of the East,’ containing the Sha King, Shih King, 
+and Hsiao King, I have spoken of the Chinese terms Ti 
+and Shang Ti, and shown how I felt it necessary to con- 
+tinue to render them by our word God, as I had done in 
+all my translations of the Chinese classics since 1861. My 
+doing so gave offence to some of the missionaries in China 
+and others; and in June, 1880, twenty-three gentlemen 
+addressed a letter to Professor F. Max Miiller, complaining 
+
+
+b 2 
+
+
+XX PREFACE, 
+
+
+that, in such a work edited by him, he should allow me to 
+give my own private interpretation of the name or names in 
+- question instead of translating them or transferring them. 
+Professor Miiller published the letter which he had received, 
+with his reply to it, in the ‘Times’ newspaper of Dec. 30, 
+1880. Since then the matter has rested, and I introduce it 
+again here in this preface, because, though we do not meet 
+with the name in the Yi so frequently as in the Shd and 
+Shih, I have, as before, wherever it does occur, translated 
+it by God. Those who object to that term say that 
+Shang Ti might be rendered by ‘Supreme Ruler’ or 
+‘Supreme Emperor,’ or by ‘Ruler (or Emperor) on high ;’ 
+but when I examined the question, more than thirty years 
+ago, with all possible interest and all the resources at my 
+command, I came to the conclusions that Ti, on its first 
+employment by the Chinese fathers, was intended to ex-V 
+press the same concept which our fathers expressed by God, 
+and that such has been its highest and proper application ¥ 
+ever since. There would be little if any difference in the 
+meaning conveyed to readers by ‘Supreme Ruler’ and 
+‘God;’ but when I render Ti by God and Shang Ti by 
+the Supreme God, or, for the sake of brevity, simply by 
+God, I am translating, and nof giving a private inter- 
+pretation of my own. I do it not in the interests of con- 
+troversy, but as the simple expression of what to me 1s 
+truth; and I am glad to know that a great majority of 
+the Protestant missionaries in China use Ti and Shang 
+Ti as the nearest analogue for God. 
+
+
+It would be tedious to mention the many critical editions 
+and commentaries that I have used in preparing the trans- 
+lation. I have not had the help of able native scholars, 
+which saved time and was otherwise valuable when I was 
+working in the East on other classics. The want of this, 
+however, has been more than compensated in some respects 
+by my copy of the ‘Daily Lectures on the Yi,’ the full title 
+of which is given on page xiv. The friend who purchased 
+it for me five years ago in Canton was obliged to content 
+himself with a second-hand copy; but I found that the 
+
+
+PREFACE. XX1 
+
+
+previous owner had been a ripe scholar who freely used his 
+pencil in pursuing his studies. It was possible, from his 
+punctuation, interlineations, and many marginal notes, to 
+follow the exercises of his mind, patiently pursuing his 
+search for the meaning of the most difficult passages. I am 
+under great obligations to him; and also to the Kau Yt 
+Keh Kung, the great imperial edition of the present 
+dynasty, first published in 1715. I have generally spoken 
+of its authors as the Khang-hst editors. Their numerous 
+discussions of the meaning, and ingenious decisions, go far 
+to raise the interpretation of the Yi to a science. 
+J. L. 
+
+
+OxForD, 
+16th March, 1882. 
+
+
+Digitized by Google 
+
+
+THE YI KING 
+
+
+OR 
+
+
+BOOK OF CHANGES. 
+
+
+THE YI KING 
+
+
+OR 
+
+
+BOOK OF CHANGES. 
+
+
+INTRODUCTION. 
+
+
+CHAPTER I. 
+
+
+THE Yi KING FROM THE TWELFTH CENTURY B.C. TO 
+THE COMMENCEMENT OF THE CHRISTIAN ERA. 
+
+
+1. Confucius is reported to have said on one occasion, ‘ If 
+some years were added to my life, I would give fifty to the 
+
+There wasa Study of the Yi, and might then escape falling 
+
+Yiinthetime into great errors!’ The utterance is re- 
+
+of Confucius. ferred by the best critics to the closing period 
+of Confucius’ life, when he had returned from his long and 
+painful wanderings among the States, and was settled 
+again in his native LQ. By this time he was nearly seventy, 
+and it seems strange, if he spoke seriously, that he should have 
+thought it possible for his life to be prolonged other fifty years. 
+So far as that specification is concerned, a corruption of the 
+text is generally admitted. My reason for adducing the 
+passage has simply been to prove from it the existence of 
+a Yi King in the time of Confucius. In the history of him 
+by Sze-ma Kien it is stated that, in the closing years of his 
+life, he became fond of the Yi, and wrote various appendixes 
+to it, that he read his copy of it so much that the leathern 
+thongs (by which the tablets containing it were bound 
+together) were thrice worn out, and that he said, ‘Give 
+me several years (more), and I should be master of the 
+Yi?” The ancient books on which Confucius had delighted 
+
+
+* Confucian Analects, VII, xvi. 
+? The Historical Records; Life of Confucius, p. 12. 
+
+
+[16] B 
+
+
+- 
+
+
+2 THE Yi KING. CH. 1. 
+
+
+to discourse with his disciples were those of History, 
+Poetry, and Rites and Ceremonies!; but ere he passed 
+away from among them, his attention was much occupied 
+
+“also by the Yt as a monument of antiquity, which in the 
+prime of his days he had too much neglected. 
+
+2. Khien says that Confucius wrote various appendixes 
+to the Yi, specifying all but two of the treatises, which go 
+
+Trewtienge OY the name of ‘the Ten Appendixes,’ and 
+made up of are, with hardly a dissentient voice, attributed 
+ee to the sage. They are published along with 
+and the Ap- the older Text, which is based on still older 
+pce pane lineal figures, and are received by most Chinese 
+readers, as well as by foreign Chinese scholars, 
+as an integral portion of the Yi King. The two portions 
+should, however, be carefully distinguished. I will speak of 
+them as the Text and the Appendixes. 
+
+3. The Yi happily escaped the fires of 3hin, which proved 
+so disastrous to most of the ancient literature of China in 
+
+The Yies. BrC: 2£3- In the memorial which the premier 
+
+capedthefires Li Sze addressed to his sovereign, advising 
+of Shin, that the old books should be consigned to 
+the flames, an exception was made of those which treated 
+of ‘medicine, divination, and husbandry®.’ The Yi was 
+held to be a book of divination, and so was preserved. 
+
+In the catalogue of works in the imperial library, pre- 
+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, com- 
+prehended in 294 portions of larger or smaller dimensions’®. 
+I need not follow the history and study of the Yi into the 
+line of the centuries since the time of Lid Hin. The imperial 
+Khang-hsi edition of it, which appeared in 1715, contains 
+quotations from the commentaries of 218 scholars, covering, 
+more or less closely, the time from the second century B.C. 
+to our seventeenth century. I may venture to say that 
+
+
+1 Analects, VII, xvii. 
+8 Legge’s Chinese Classics, I, prolegomena, pp. 6-9. 
+® Books of the Earlier Han; History of Literature, pp. 1, 2. 
+
+
+CH. 1. INTRODUCTION. 3 
+
+
+those 218 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 Yi King, properly 
+so called, existed before Confucius, and has 
+The Yt before 
+Confucius, Come down to us as correctly as any other 
+and When it of the ancient books of China; and it might 
+| also be said, as correctly as any of the old 
+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 
+the sage himself. Attention will be called to them by and 
+by, when I shall consider how far we are entitled, or whether 
+we are at all entitled, to ascribe them to him. I do not 
+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 em- 
+ployed in illustration of what were the prevailing views in 
+that age on various points connected with the Yt. Indeed, 
+but for the guidance and hints derived from them as to the 
+meaning of the text, and the relation between its statements 
+and the linear figures, there would be great difficulty in 
+making out any consistent interpretation of it. 
+(i) The earliest mention of the classic is found in the 
+The Ytmen- Official Book of the A4au dynasty, where it 
+pee aed is said that, among the duties of ‘the Grand 
+of Kau. Diviner,’ ‘he had charge of the rules for the 
+three Yi (systems of Changes), called the Lien-shan, the 
+Kwei-jhang, and the Yi of Aau; that in each of them the 
+regular (or primary) lineal figures were 8, which were mul- 
+tiplied, in each, till they amounted to 64.’ The date of the 
+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 
+K Au, the consolidator and legislator of the dynasty so callcd ; 
+but I think there must have been the groundwork of it at a 
+very early date. When that was composed or compiled, there 
+B 2 
+
+
+4 THE Yi KING. CH. 1. 
+
+
+
+
+
+was existing, among the archives of the kingdom, under the 
+charge of a high officer, ‘the Yi of Aau,—what constitutes 
+the Text of the present Y!; the Text, that is, as distinguished 
+from the Appendixes. There were two other Yi, known 
+as the Lien-shan and the Kwei-jhang. It would be 
+a waste of time to try to discover the meaning of these 
+designations. They are found in this and another passage 
+of the Official Book; and nowhere else. Not a single trace 
+of what they denoted remains, while we possess ‘the Yi 
+of Kau’ complete ?. 
+(ii) In the Supplement of 30 AAid-ming to ‘the Spring 
+The Vj men. 20d Autumn,’ there is abundant evidence that 
+tioned inthe divination by the Yi was frequent, throughout 
+eae the states of China, before the time of Con- 
+fucius. There are at least eight narratives of such a 
+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 Yi, as we have it now, is freely quoted. The ‘Spring 
+and Autumn’ commences in B.C. 722. If it extended back 
+to the rise of the A4u dynasty, we should, no doubt, find 
+
+
+1 See the K4u Kwan (or Lf), Book XXIV, parr. 3, 4, and 27. Biot (Le 
+Tcheou Li, vol. ii, pp. 70, 71) translates the former two paragraphs thus :— 
+‘ I] (Le Grand Augure) est préposé aux trois methodes pour les changements 
+(des lignes divinatoires). La premiére est appelée Liaison des montagnes 
+(Lien-shan) ; ]a seconde, Retour et Conservation (Kwei-ghang) ; la troisi¢me, 
+Changements des Kau. Pour toutes il y a huit lignes symboliques sacrées, et 
+soixante-quatre combinaisons de ces lignes.’ 
+
+Some tell us that by Lien-shan was intended Ffi-hsf, and by Kwei-zhang 
+Hwang Tt; others, that the former was the Yi of the Hsia dynasty, and the 
+latter that of Shang or Yin. A third set will have it that Lien-shan was a 
+designation of Shin Nang, between Fii-hst and Hwang Ti. I should say myself, 
+as many Chinese critics do say, that Lien-shan was an arrangement of the lineal 
+
+
+symbols in which the first figure was the present 52nd hexagram, Kan = = 
+
+
+> 
+
+
+consisting of the trigram representing mountains doubled; and that Kwei- 
+ghang was an arrangement where the first figure was the present and hexagram, 
+
+
+Khwan = —, 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, is only conjecture, 
+
+
+CH. I. INTRODUCTION. 5 
+
+
+accounts of divination by the Yi interspersed over the long 
+intervening period. For centuries before Confucius appeared 
+on the stage of his country, the Yi was well known among 
+the various feudal states, which then constituted the Middle 
+Kingdom !, 
+
+(iii) We may now look into one of the Appendixes for 
+its testimony to the age and authorship of the Text. The 
+third Appendix is the longest, and the most important?. In 
+the 49th paragraph of the second Section of it it is said:— 
+
+‘Was it not in the middle period of antiquity that the Yt began 
+
+
+to flourish? Was not he who made it (or were not they who made 
+it) familiar with anxiety and calamity ?’ 
+
+
+The highest antiquity commences, according to Chinese 
+writers, with Fd-hsi, B.c. 3322; and the lowest with Con- 
+fucius in the middle of the sixth century B.c. Between 
+these is the period of middle antiquity, extending a com- 
+paratively short time, from the rise of the A4au dynasty, 
+towards the close of the twelfth century B.c., to the Con- 
+fucian era. According to this paragraph it was in this 
+period that our Yi was made. 
+
+The 69th paragraph is still more definite in its testimony :— 
+
+‘Was it not in the last age of the Yin (dynasty), when the virtue 
+of Kau had reached its highest point, and during the troubles be- 
+tween king W4n and (the tyrant) Adu, that (the study of) the Yi 
+began to flourish? On this account the explanations (in the book) 
+express (a feeling of) anxious apprehension, (and teach) how peril 
+may be turned into security, and easy carelessness is sure to meet 
+with overthrow.’ 
+
+
+The dynasty of Yin was superseded by that of Kau in 
+B.C.1122. The founder of A4u was he whom we call king 
+Wan, though he himself never occupied the throne. The 
+
+
+
+
+
+! See in the 80 Khwan, under the 22nd year of duke Kwang (8.c. 672); the 
+1st year of Min (661); and in his and year (660); twice in the 15th year of 
+Hsf (645); his 25th year (635); the tath year of Hsiian (597); the 16th year 
+of Khang (575); the oth year of Hsiang (564); his asth year (548); the sth 
+year of Khao (537); his 7th year (§35); his 12th year (530) ; and the goth year 
+of Ai (486). 
+
+* That is, the third as it appears farther on in this volume in two Sections. 
+With the Chinese critics it forms the fifth and sixth Appendixes, or ‘ Wings,’ 
+as they are termed. 
+
+
+6 THE Yi KING. CH, I. 
+
+
+troubles between him and the last sovereign of Yin reached 
+their height in B.C. 1143, when the tyrant threw him 
+into prison in a place called Yd-li, identified as having 
+been in the present district of Thang-yin, department of 
+Kang-teh, province of Ho-nan. Wa4n was not kept long in 
+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 
+it to king Wan, was made in the year B.C. 1143 or 1142, 
+or perhaps that it was begun in the former year and finished 
+in the latter. 
+
+But the part which is thus ascribed to king Wan is only 
+a small portion of the Yi. A larger share is attributed to 
+his son Tan, known as the duke of A 4u, and in it we have 
+allusions to king Wd, who succeeded his father Wan, and 
+was really the first sovereign of the dynasty of K4u?. 
+There are passages, moreover, which must be understood 
+of events in the early years of the next reign. But the 
+duke of K4u died in the year B.C. 1105, the 11th of 
+king Khang. <A few years then before that time, in the 
+last decade of the twelfth century B.C., the Yi King, as it 
+has come down to us, was complete °, 
+
+5. We have thus traced the text of the Yi to its authors, 
+the famous king Wan in the year 1143 B.C., and his 
+equally famous son, the duke of K4u,in between thirty and 
+
+The Ytisnot forty years later. It can thus boast of a 
+
+the most great antiquity; but a general opinion has 
+ancient of , ; . : 
+
+the Chinese prevailed that it belonged to a period still 
+
+books. = more distant. Only two translations of it have 
+
+been made by European scholars. The first was executed by 
+
+Regis and other Roman Catholic missionaries in the begin- 
+
+ning of last century, though it was given to the public only 
+
+1 Sze-m4 Khien (History of the Kau Dynasty, p. 3) relates that,‘ when he was 
+confined in Y(-lf, 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 30 KAwan, B.C. 540. | 
+
+® P. Regis (vol. ii, p. 379) says: ‘ Vel nihil vel parum errabit qui dicet opus 
+Yi King fuisse perfectum anno quinto King Wang, seu anno 1109 aut non 
+ultra annum 1108, ante aerae Christianae initium; quod satis in rebus non 
+omnino certis.’ But the fifth year of king Khang was B.c. 1111. 
+
+
+CH. I, INTRODUCTION. 7 
+
+
+
+
+
+in 1834 by the late Jules Mohl, with a title commencing ‘ Y- 
+King, antiquissimus Sinarum liber!’ The language of the 
+other European translator of it, the Rev. Canon McClatchie 
+of Shanghai, whose work appeared in 1876, is still more 
+decided. The first sentence of his Introduction contains 
+two very serious misstatements, but I have at present 
+to do only with the former of them ;—that ‘the Yi King 
+is regarded by the Chinese with peculiar veneration, .... as 
+being the most ancient of their classical writings. The 
+Sh 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, 
+it cannot be called modern. Unless it be the books of the 
+Pentateuch, Joshua, and Judges, an equal antiquity cannot 
+be claimed for any portion of our Sacred Scriptures. 
+It will be well to observe here also how much older the 
+The Text Text is than the Appendixes. Supposing 
+prune them to be the work of Confucius, though 
+Appendixes. it will appear by and by that this assumption 
+
+
+1 It has been suggested that ‘Antiquissimus Sinarum liber’ may mean only 
+‘ A very ancient book of the Chinese,’ but the first sentence of the Preface to 
+the work commences :—‘ Inter omnes constat librorum Sinicorum, quos classicos 
+vocant, primum et antiquissimum esse Y-King.’ 
+
+At the end of M. De Guignes’ edition of P.Gaubil’s translation of the Shf, there 
+is a notice of the Yi King sent in 1738 to the Cardinals of the Congregation de 
+Propaganda Fide by M. Claude Visdelou, Bishop of Claudiopolis. M. De 
+Guignes says himself, ‘L’ Y-King est le premier des Livres Canoniques des 
+Chinois.’ But P. Visdelou writes more guardedly and correctly :—‘ Pour son 
+ancienneté, s'il en faut croire les Annales des Chinois, il a été commencé 
+quarante-six siécles avant celui-ci. Si cela est vrai, comme toute ka nation 
+l'avoue unanimement, ou peut & juste titre l’appeler le plus ancien des livres.’ 
+But he adds, ‘Ce n’étoit pas proprement un livre, ni quelque chose d’approchant ; 
+c’étoit une énigme trés obscure, et plus difficile cent fois 4 expliquer que celle 
+du sphinx.’ 
+
+P. Couplet expresses himself much to the same effect in the prolegomena 
+(p. xviii) to the work called ‘Confucius Smarum Philosophus,’ published at 
+Paris in 1687 by himself and three other fathers of the Society of Jesus (Intor- 
+cetta, Herdritch, and Rougemont). Both they and P. Visdelou give an example 
+of a portion of the text and its interpretation, having singularly selected the 
+game hexagram,—the 15th, on Humility. 
+
+
+8 THE Yi KING. CH. 1. 
+
+
+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 
+portion of the text that came from king W4n, and nearly 630 
+later than what we owe to the duke of AX4u. 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 
+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 
+originated with Pi ih of the first Han dynasty. The 
+common editions of the book have five of the Appendixes 
+(as they are ordinarily reckoned) broken up and printed 
+side by side with the Text; and the confusion thence 
+arising has made it difficult, through the intermixture of 
+incongruous ideas, for foreign students to lay hold of the 
+meaning. 
+6. Native scholars have of course been well aware of the 
+difference in time between the appearance of the Text and 
+Labours of the Appendixes; and in the Khang-hsi edition 
+schalsscon Of them the two are printed separately. 
+the Yi. Only now and then, however, has any critic 
+ventured to doubt that the two parts formed one homo- 
+geneous whole, or that all the appendixes were from the 
+style or pencil of Confucius. Hundreds of them have 
+brought a wonderful and consistent meaning out of the 
+Text; but to find in it or in the Appendixes what is un- 
+reasonable, 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 
+Aaimpecon they have accomplished to say, as has 
+description of been done lately, that since the fires of 
+their labours. Shin, ‘the foremost scholars of each gene- 
+ration have edited the Text (meaning both the Text and 
+the Appendixes), and heaped commentary after commen- 
+tary upon it ; and one and all have arrived at the somewhat 
+
+
+CH. II. INTRODUCTION. 9 
+
+
+
+
+
+lame conclusion that its full significance is past finding out?.’ 
+A multitude of the native commentaries are of the highest 
+value, and have left little to be done for the elucidation 
+of the Text; 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 
+too high for them. 
+When the same writer who thus speaks of native 
+scholars goes on to say that ‘in the same way a host 
+: Raabe im of European Chinese scholars have made 
+labours of | translations of the Yi, and have, if possible, 
+at aes made confusion worse confounded,’ he only 
+scholars. | shows how imperfectly he had made himself 
+acquainted with the subject. ‘The host of European 
+Chinese scholars who have made translations of the Yi’ 
+amount to two,—the same two mentioned by me above 
+on pp. 6, 7. The translation of Regis and his coadjutors * 
+is indeed capablé of improvement; but their work as a 
+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. 
+
+
+1. Having described the Yi King as consisting of a text 
+in explanation of certain lineal figures, and of appendixes 
+to it, and having traced the composition of the former to 
+
+
+1 See a‘communication on certain new views about the Yf in the ‘Times’ of 
+April 20, 1880; reprinted in Triibner's American, European, and Oriental 
+Literary Record, New Series, vol. i, pp. 125-127. 
+
+* Regis’ coadjutors in the work were the Fathers Joseph de Mailla, who 
+turned the Chinese into Latin word for word, and compared the result with the 
+Mankau version of the Yi; 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 notes. See Prospectus Operis, 
+immediately after M. Mohl’s Preface. 
+
+
+eta 
+ae 
+
+
+® 
+
+
+10 THE Yf KING. CH. Il. 
+
+
+its authors in the twelfth century. B.C., and that of the latter 
+to between six and seven centuries later at least, I proceed 
+to give an account of what we find in the Text, and how it 
+is deduced from the figures. 
+The subject-matter of the Text may be briefly repre- 
+a ee sented as consisting of sixty-four short essays, 
+sists of essays enigmatically and symbolically expressed, on 
+a aoa important themes, mostly of a moral, social, 
+and political character, and based on the same 
+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 for the present 
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+as a specimen of those figures: ——, 
+
+
+
+
+
+
+
+
+——— The Text says nothing about their origin and 
+
+
+formation. There they are. King Wan takes them up, 
+one after another, in the order that suits himself, deter- 
+mined, evidently, by the contrast in the lines of each 
+successive pair of hexagrams, and gives their significance, 
+as a whole, with some indication, perhaps, of the action 
+to be taken in the circumstances which he supposes 
+them to symbolise, and whether that action will be 
+lucky or unlucky. Then the duke of XaA4u, beginning 
+with the first or bottom line, expresses, by means of a 
+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 
+interpretation of the whole 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 
+
+
+1 See Plate I at the end of the Introduction. 
+
+
+CH. Il. INTRODUCTION, II 
+
+
+future, and learn whether they should persevere in or with- 
+draw from the courses they were intending to pursue. 
+
+2. I will give an instance of the lessons which the lineal 
+figures are made to teach, but before I do so, it will be 
+
+The origin of Necessary to relate what is said of their origin, 
+
+the lineal and of the rules observed in studying and 
+
+hake interpreting them. For information on these 
+points we must have recourse to the A ppendixes; 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, 
+supplies us with three different answers. 
+
+(i) The 11th paragraph of Section ii says :— 
+
+‘Anciently, when the rule of all under heaven was in the hands 
+of Pao-hst, looking up, he contemplated the brilliant forms exhibited 
+in the sky; and looking down, he surveyed the patterns shown on 
+the earth. He marked the ornamental appearances on birds and 
+beasts, and the (different) suitabilities of the soil. Near at hand, in 
+his own person, he found things for consideration, and the same 
+at a distance, in things in general. On this he devised the eight 
+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.’ 
+
+Pao-hst is another name for Fi-hsi, the most ancient 
+personage who is mentioned with any definiteness in Chinese 
+history, while much that is fabulous is current about him. 
+His place in chronology begins in B.C..3322, 5203 years 
+ago. He appears in this paragraph as the deviser of the 
+eight kwa4 or trigrams. The processes by which he was 
+led to form them, and the purposes which he intended 
+them to serve, are described, but in vague and general 
+
+
+terms that do not satisf: our cu curiosi The ejght figur 
+fal a a he sigh g Sac 
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+wever, wer 
+
+ee and == =. called Phin, ett, ak 
+sin, kh4n, kg a and  khwan ; and representing heaven 
+or the sky; water, especially a collection of water as ina 
+marsh or lake; fire, the sun, lightning ; thunder ; wind and 
+wood; water, especially as in rain,,the clouds, springs, 
+streams in defiles, and the moon; a hill or mountain ; and 
+the earth. To each of these figures is assigned a certain 
+
+
+attribute or quality which should be suggested by the 
+
+
+12 THE Yi KING. CH. It. 
+
+
+natural object it symbolises; but on those attributes we 
+need not enter at present. 
+
+(ii) The 7oth and 71st paragraphs of Section i give another 
+account of the origin of the trigrams :— 
+
+
+_ ‘In (the system of) the Yi there is the Great Extreme, which 
+produced the two I (Elementary Forms). These two Forms pro- 
+duced the four Hsiang (Emblematic Symbols); which again 
+produced the eight KwA (or Trigrams). The eight Kw4 served 
+to determine the good and evil (issues of events), and from this 
+
+
+‘determination there ensued the (prosecution of the) great business 
+of life.’ 
+
+
+The two elementary Forms, the four emblematic Symbols, 
+and the eight Trigrams can all be exhibited with what 
+may be deemed certainty. A whole line ( )and a 
+divided (—- —) were the two f. These two lines placed 
+over themselves, and each of them over the other, formed 
+the four Hsiang: Se 1 “Te 
+same two lines placed successively over these Hsiang, 
+formed the eight K wA, 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 
+literature. I have no doubt myself that it found its way into 
+this Appendix in the fifth (?or fourth) century B.C. from 
+a Taoist source. AQ Hsi, in his ‘Lessons on the Yi for the 
+Young,’ gives for it the figure of a circle,—thus, C.); observing 
+that he does so from the philosopher X 4u (A.D. 1017-1073), 
+
+_ cautioning his readers against thinking that such a 
+representation came from Fd-hst himself. To me the cir- 
+cular symbol appears very unsuccessful. ‘The Great Ex- 
+treme,’ it is said, ‘divided and produced two lines,—a whole 
+line and a divided line.’ But I do not understand how this 
+could be. Suppose it possible for the circle to unroll itself; 
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+rn 
+
+
+1 K4u-3ze, called Kéu Tun-f and Kau Mé4u-shuh, and, still more commonly, 
+from the rivulet near which was his favourite residence, K4u Lien-kkf. Mayers 
+(Chinese Reader’s Manual, p. 23) says :—‘ He held various offices of state, and 
+was for many years at the head of a galaxy of scholars who sought for instruc- 
+tion in matters of philosophy and research :—second only to Ki Hsi in literary 
+repute.’ 
+
+
+CH. II. INTRODUCTION. 13 
+
+
+—we shall have one long line, . If this divide 
+itself, we have two whole lines; and another division of one 
+of them is necessary to give us the whole and the divided 
+lines of the lineal figures. The attempt to fashion the 
+Great Extreme as a circle must be pronounced a failure. 
+
+But when we start from the two lines as bases, the 
+formation of all the diagrams by a repetition of the process 
+indicated above is easy. The addition to each of the 
+trigrams of each of the two fundamental lines produces 
+16 figures of four lines; dealt with in the same way, 
+these produce 32 figures of five lines; and a_ similar 
+operation with these produces the 64 hexagrams, each 
+of which forms the subject of an essay in the text of the 
+Yi. The lines increase in an arithmetical progression whose 
+common difference is 1, and the figures in a geometrical 
+progression whose common ratio is 2. This is all the 
+mystery in the formation of the lineal figures ; this, I believe, 
+was the process by which they were first formed ; and it is 
+hardly necessary to imagine them to have come from a 
+sage like Fa-hsi. The endowments of an ordinary man 
+were sufficient for such a work. It was possible even to 
+shorten the operation by proceeding at once from the 
+trigrams to the hexagrams, according to what we find in 
+Section i, paragraph 2 :— 
+
+
+
+
+
+‘A strong and a weak line were manipulated together (till there 
+were the 8 trigrams), and those 8 trigrams were added each to 
+itself and to all the others (till the 64 hexagrams were formed).’ 
+
+
+It is a moot question who first multiplied the figures 
+Who first from the trigrams. universally ascribed to 
+ag ae Fd-hsi to the 64 hexagrams of the Yi. The 
+
+to 64? more common view is that it was king Wan; 
+
+but AQ Hsi, when he was questioned on the subject, rather 
+inclined to hold that Fd-hst had multiplied them himself, 
+but declined to say whether he thought that their names 
+were as old as the figures themselves, or only dated from 
+
+
+the twelfth century B.c.’ I will not venture to controvert 
+
+
+' K(-yze Khwan shi, or Digest of Works of K(-gze, chap. 26 (the first chapter 
+on the Yi), art. 16. 
+
+
+— 
+
+
+14 THE Yi KING. CH, IL. 
+
+
+his opinion about the multiplication of the figures, but 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 
+
+Why the 128 figures of 7 lines, 256 of 8, 512 of 9, and 
+
+i papier he so on indefinitely. No reason can be given 
+
+after 64. for it, but the cumbrousness of the result, and 
+
+the impossibility of dealing, after the manner of king Wn, 
+with such a mass of figures. 
+
+(iii) The 73rd paragraph of Section i, with but one para- 
+graph between it and the two others which we have been 
+considering, gives what may be considered a third account 
+of the origin of the lineal figures :— 
+
+
+‘Heaven produced the spirit-like things (the tortoise and the 
+divining plant), and the sages took advantage of them. (The 
+operations of) heaven and earth are marked by so many changes 
+and transformations, and the sages imitated them (by means of the 
+Yi). Heaven hangs out its (brilliant) figures, from which are seen 
+good fortune and bad, and the sages made their emblematic inter- 
+pretations accordingly. The Ho gave forth the scheme or map, 
+and the Lo gave forth the writing, of (both of) which the sages 
+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, con- 
+tained a scheme which served as a model to Fa-hst 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’. In the ‘Record of 
+Rites’ it is said that ‘the map was borne by a horse?;’ and 
+the thing, whatever it was, is mentioned in the Shd as still 
+preserved at court, among other curiosities, in B.C. 1079 %. 
+The story of it, as now current, is this, that ‘a dragon- 
+horse’ issued from the Yellow River, bearing on its back 
+an arrangement of marks, from which Fd-hsi got the idea 
+of the trigrams. 
+
+
+3 Analects IX, viii. 2 Li Ki VIII, iv, 16. 3 Sha V, xxii, 19. 
+
+
+CH. ITI. INTRODUCTION. 15 
+
+
+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 is necessary in this Introduction. 
+
+The map that was preserved, it has been seen, in the 
+eleventh century B.C., afterwards perished, and though there 
+
+The form of _WaS much speculation about its form from the 
+
+the River Map. time that the restoration of the ancient classics 
+was undertaken in the Han dynasty, the first delineation 
+of it given to the public was in the reign of Hui 3ung of 
+the Sung dynasty (A.D. 1101-1125). The most approved 
+scheme of it is the following :— 
+
+
+V 
+
+
+OO0O0000 
+ee @ 
+©0000 
+
+
+O 
+
+
+©0000 
+O 
+©0066 0 
+
+
+00000000 
+oxere) 
+O 
+oxere) 
+O00000000 
+
+
+It will be observed that the markings in this scheme are 
+small circles, pretty nearly equally divided into dark and 
+light. All of them whose numbers are odd are light circles,— 
+1,3, 5,7,9; and all of them whose numbers are even are 
+dark,—2, 4,6, 8, 10. This is given as the origin of what is 
+said in paragraphs 49 and 50 of Section i about the numbers 
+of heaven and earth. The difference in the colour of the 
+circles occasioned the distinction of them and of what they 
+
+
+1 See Mayers’ Chinese Reader’s Manual, pp. 56, 57. 
+
+
+16 THE Yi KING. CH, If. 
+
+
+signify into Yin and Yang, the dark and the bright, the 
+moon-like and the sun-like ; for the sun is called the Great 
+Brightness (Th4i Yang), and the moon the Great Ob- 
+scurity (Thai Yin). I shall have more to say in the next 
+chapter on the application of these names. Fd-hsi in making 
+the trigrams, and king W4n, if it was he who first mul- 
+tiplied them to the 64 hexagrams, found it convenient to 
+use lines instead of the circles:—the whole line (- ) 
+for the bright circle (©), and the divided line (— —) for 
+the dark (@). The first, the third, and the fifth lines 
+in 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 submis- 
+sion. It is the part of the former to command; of the 
+latter to obey. 
+
+The lines, moreover, in the two trigrams that make up 
+the hexagrams, and characterise the subjects which they 
+represent, 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 
+a whole line ( ) in the fifth place, and a divided line 
+(— —) in the second, or vice versa, the correlation is com- 
+plete. Let the subject of the fifth be the sovereign ora 
+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 mutual 
+action will be most beneficial and successful. It is specially 
+important to have a clear idea of the name of the hexa- 
+gram, 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. II. INTRODUCTION. a 
+
+
+I have thus endeavoured to indicate how the lineal figures 
+were formed, and the principal rules laid down for the in- 
+terpretation of them. The details are wearying, but my 
+position is like that of one who is called on to explain an 
+important monument of architecture, very bizarre in its 
+conception and execution. A plainer, simpler structure 
+might have answered the purpose better, but the architect 
+had his reasons for the plan and style which he adopted. 
+If the result of his labours be worth expounding, we must 
+not grudge the study necessary to detect his processes of 
+thought, nor the effort and time required to bring the minds 
+of others into sympathy with his. 
+
+My own opinion, as I have intimated, is, that the second 
+account of the origin of the trigrams and hexagrams is the 
+true one. However the idea of the whole and divided lines 
+arose in the mind of the first framer, we must start from 
+them; and then, manipulating them in the manner de- 
+scribed, we arrive, very easily, at all the lineal figures, and 
+might proceed to multiply them to billions. We cannot 
+tell who devised the third account of their formation from 
+the map or scheme on the dragon-horse of the Yellow |, 
+River'. Its object, no doubt, was to impart a supernatural 
+character to the trigrams and produce a religious veneration 
+for them. It may be doubted whether the scheme as it 
+is now fashioned be the correct one,—such as it was in the 
+Aau dynasty. The paragraph where it is mentioned, goes 
+on to say—‘ The Lo produced the writing.’ This writing 
+was a scheme of the same character as the Ho map, but 
+on the back of a tortoise, which emerged from the river 
+Lo, and showed it to the Great Yii, when he was engaged 
+in his celebrated work of draining off the waters of the 
+flood, as related in the Shi. To the hero sage it sug- 
+gested ‘the Great Plan,’ an interesting but mystical 
+document of the same classic, ‘a Treatise, according to 
+Gaubil, ‘of Physics, Astrology, Divination, Morals, Politics, 
+and Religion,’ the great model for the government of the 
+
+
+? Certainly it was not Confucius. See on the authorship of the Appen- 
+dixes, and especially of Appendix III, in the next chapter. 
+
+
+[16] C 
+
+
+18 THE Yf KING. CH. Il. 
+
+
+kingdom. The accepted representation of this writing is 
+the following :— 
+
+
+@ 
+® @ ©C00000000 
+
+
+@ 
+O 
+O O 
+O 
+Oo O O O 
+O 
+O O O 
+O 
+
+e 
+eo ®@ @ 
+ee ®@ ee @ 
+eo ®@ O eo @ 
+
+@ @ 
+
+
+But substituting numbers for the number of marks, we 
+have 
+
+
+4 9 2 
+3. 5 7 
+8 I 6 
+
+
+This is nothing but the arithmetical puzzle, in which 
+the numbers from 1 to 9 are arranged so as to make 15 
+in whatever way we add them!. If we had the original 
+‘form of ‘the River Map,’ we should probably find it a 
+numerical trifle, not more difficult, not more supernatural, 
+than this magic square. 
+
+3. Let us return to the Yf of Ku, which, as I have said 
+above on p. 10, contains, under each of the 64 hexagrams, 
+a brief essay of a moral, social, or political character, sym- 
+bolically expressed. 
+
+
+’ For this dissection, which may also be called reductio ad absurdum, of 
+the Lo writing, I, was indebted first to P. Regis. See his Y-King I, p. 60. 
+But Ki Hsf also has got it in the Appendix to his ‘Lessons on the Yf for 
+the Young.’ 
+
+
+CH. 1. INTRODUCTION. 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 Shang dynasty, 
+
+State of the . : . 
+
+country in Was utterly disorganised and demoralised. 
+
+ee A brother of the reigning king thus described 
+its condition :— 
+
+
+‘The house of Yin can no longer exercise rule over the land. 
+The great deeds of our founder were displayed in a former age, but 
+through mad addiction to drink we have destroyed the effects of 
+his virtue. The people, small and great, are given to highway 
+robberies, villainies, and treachery. The nobles and officers imitate 
+one another in violating the laws. There is no certainty that 
+criminals will be apprehended. The lesser people rise up and 
+commit violent outrages on one another. The dynasty of Yin is 
+sinking in ruin; its condition is like that of one crossing a large 
+stream, who can find neither ford nor bank ?.’ 
+
+
+This miserable state of the nation was due very much to 
+The character the character and tyranny of the monarch. 
+of the. When the son of Wan took the field against 
+mona him, he thus denounced him in ‘a Solemn 
+Declaration’ addressed to all the states :— 
+
+
+‘Shau, the king of Shang, treats all virtue with contemptuous 
+slight, and abandons himself to wild idleness and irreverence. He 
+has cut himself off from Heaven, and brought enmity between him- 
+self and the people. He cut through the leg-bones of those who 
+were wading in a (winter-)morning; he cut out the heart of the 
+good man*. His power has been shown in killing and murdering. 
+His honours and confidence are given to the villainous and bad. 
+He has driven from him his instructors and guardians. He has 
+thrown to the winds the statutes and penal laws. He neglects the 
+sacrifices to Heaven and Earth. He has discontinued the offerings 
+
+
+? The Sha IV, xi, 1, 2. 
+
+* These were well-known instances of Shdu’s wanton cruelty. 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 relative of his own, called 
+Pi-kan. Having enraged Sh4u by the sternness of his rebukes, the tyrant 
+ordered his heart to be cut out, that he might see the structure of a sage's 
+heart, 
+
+C 2 
+
+
+20 THE yt KING. CH. It. 
+
+
+in the ancestral temple. He makes (cruel) contrivances of won- 
+derful device and extraordinary ingenuity to please his wife .— 
+God will no longer bear with him, but with a curse is sending down 
+his ruin®,’ 
+
+
+Such was the condition of the nation, such the character 
+of the sovereign. Meanwhile in the west of the kingdom, 
+ee Ny in a part of what is now the province of Shen- 
+especially si, lay the principality of A au, the lords of 
+king Wan. which had long been distinguished for their 
+ability and virtue. Its present chief, now known to us as 
+king Wan, was Kang, who had succeeded to his father 
+_in B.c.1185. He was not only lord of Kau, but had come 
+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 re- 
+markable 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 
+disloyal. At last the jealous suspicion of Shau was aroused. 
+Wan, as has been already stated, was thrown into prison in 
+B.C. 1143, and the order for his death might arrive at any 
+moment. Then it was that he occupied himself with the 
+lineal figures. 
+
+The use of those figures—of the trigrams at least—had 
+long been practised for the purposes of divination. The 
+employment of the divining stalks is indicated in ‘the 
+Counsels of the Great Yii, one of the earliest Books of 
+the Shi3, and a whole section in ‘the Great Plan, also a 
+Book of the Sha, and referred to the times of the Hsia 
+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 
+
+
+1 We do not know what these contrivances were. But to please his wife, 
+the infamous T4-s4i, Shau had made ‘the Heater’ and ‘the Roaster,’ two 
+instruments of torture. The latter was a copper pillar laid above a pit of 
+burning charcoal, and made slippery; culprits were forced to walk along it. 
+
+2 The Shia V, i, Sect. iii, 2, 3. 
+
+S Sha VY, ii, 18. ¢ Sha V, iv, 20-31. 
+
+
+CH. II. INTRODUCTION. 21 
+
+
+country!. Possibly it occurred to him that nothing was 
+
+King Win More likely to lull the suspicions of his 
+
+sca i dangerous enemy than the study of the 
+
+the lineal figures; and if his keepers took notice of what 
+hgures. he was doing, they would smile at his lines, 
+and the sentences which he appended to them. 
+
+I like to think of the lord of A au, when incarcerated in 
+Y4-li, with the 64 figures arranged before him, Each hexa- 
+gram assumed a mystic meaning, and glowed with a deep 
+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 
+with which he had connected it in his mind, and then he pro- 
+ceeded to set that idea forth, now with a note of exhortation, 
+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 
+length in the next chapter. I only remark at present that 
+it deals, feebly indeed, with the names of the hexagrams in 
+harmony with what I have said about them, and tries to 
+account for the order in which they follow one another. It 
+does all this, not critically as if it needed to be established, 
+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 Aang or king W4n in the 
+Yi thus amounts to no more than 64 short paragraphs. 
+
+Work of the We do not know what led his son Tan to 
+
+ar epieioey enter into his work and complete it as he 
+
+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. 
+
+
+1 In the Book of Poetry we have Wan's grandfather (Than-fa, III, i, ode 3. 3) 
+divining, and his son (king W4, III, i, ode 10, 7) doing the same. 
+
+
+22 THE Yf KING. CH. II. 
+
+
+
+
+
+But his method strikes us as segue Each line seemed 
+o 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 
+be inferred. It cannot be said that the duke carried out 
+his plan in a way likely to interest any one but a hsien 
+shang who is a votary of divination, and admires the 
+style of its oracles. According to our notions, a framer of 
+emblems should be a good deal of a poet, but those of 
+the Yi only make us think of a dryasdust. Out of more 
+than 350, the greater number are only grotesque. 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 I come to illustrate what I have said on the 
+subject-matter of the Yi by an example. It shall be the 
+
+
+The seventh treatment of the seventh hexagram == =) 
+
+
+h 
+mee which king Wan named Sze, meaning Hosts. 
+
+
+The character is also explained as meaning ‘ multitudes ;’ 
+and in fact, in a feudal kingdom, the multitudes of the 
+people were all liable to become its army, when occasion 
+required, and the ‘host’ and the ‘population’ might be 
+interchangeable terms. As Froude expresses it in the 
+introductory chapter to his History of England, ‘ Every man 
+was regimented somewhere.’ 
+
+The hexagram Sze is composed of the two trigrams 
+Khan (===) and Khwan (= =), exhibiting waters 
+collected on the earth; and in other symbolisms besides 
+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 
+that it was by this sol pen haa of the trigrams that 
+
+
+
+
+
+king Wan saw in == = the feudal hosts of his country 
+
+
+collected, for neither from him nor his son do we learn, by 
+their direct affirmation, that they had any acquaintance 
+with the trigrams of Fa-hsi. The name which he gave 
+
+
+CH. II. INTRODUCTION. 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, we see that it is made up of 
+five divided lines, and of one undivided. The undivided 
+line 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 com- 
+mentators, ‘the lord of the whole figure ;’ and the parties 
+represented by the other lines may be 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 says :— 
+
+‘Sze indicates how (in the case which it supposes), with firmness 
+and correctness, and (a leader of) age and experience, there will 
+be good fortune and no error.’ 
+
+
+This is a good auspice. Let us see how the duke of 
+Kau expands it. 
+
+He says :— 
+
+‘The first line, divided, shows the host going forth according 
+
+
+to the rules (for such a movement). If those (rules) be not good, 
+there will be evil.’ 
+
+
+We are not told what the rules for a military expedition 
+were. Some commentators understand them of the reasons 
+justifying the movement,—that it should be to repress and 
+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 
+in a strong place, ‘not correct:’ this justifies the caution 
+given in the duke’s second sentence. 
+
+The Text goes on :— 
+
+‘The second line, undivided, shows (the leader) in the midst of 
+the hosts. There will be good fortune and no error. The king 
+has thrice conveyed to him his charge.’ 
+
+
+This does not need any amplification. The duke saw 
+in the strong line the symbol of the leader, who enjoyed 
+
+
+24 THE YI KING. CH. 1, 
+
+
+the full confidence of his sovereign, and whose authority 
+admitted of no opposition. 
+On the third line it is said :— 
+
+
+‘The third line, divided, shows how the hosts may possibly have 
+many commanders :—(in such a case) there will be evil.’ 
+
+
+The third place is odd, and should be occupied by a strong 
+line, instead of which we have a weak line in it. But it is 
+at the top of the lower trigram, and its 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 
+sole commander-in-chief. The lesson in the previous line 
+is made of none effect. We have a divided authority in the 
+expedition. The result can only be evil. 
+
+On the fourth line the duke wrote :— 
+
+
+‘The fourth line, divided, shows the hosts in retreat: there is 
+no error.’ 
+
+
+The line is also weak, and victory cannot be expected ; 
+but in the fourth place a weak line is in its correct position, 
+and its subject will do what is right in his circumstances. 
+He will retreat, and a retreat is for him the part of wisdom. 
+When safely affected, where advance would be disastrous, 
+a retreat is as glorious as victory. 
+
+Under the fifth line we read :— 
+
+‘The fifth line, divided, shows birds in the fields which it is 
+advantageous to seize (and destroy). There will be no error. If 
+the oldest son lead the host, and younger men be (also) in com- 
+mand, however firm and correct he may be, there will be evil.’ 
+
+
+We have an intimation in this passage that only defensive 
+war, or 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. 
+
+
+CH. IT. INTRODUCTION. 25 
+
+
+
+
+
+Finally, on the sixth line the duke wrote :— 
+
+‘The topmost line, divided, shows the great ruler delivering his 
+charges (to the men who have distinguished themselves), appointing 
+some to be rulers of states, and others to be chiefs of clans. But 
+small men should not be employed (in such positions).’ 
+
+
+The action of the 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 
+of the conqueror. The commander-in-chief has done his 
+part well. 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 
+the responsibility of such a trust. 
+
+The above is a specimen of what I have called the essays 
+that make up the Yi of Kau. So would king W4n and Y 
+his son have had all military expeditions conducted in their’ 
+country 3000 years ago. It seems to me that the princi- 
+ples 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 + 
+without good effect in China during the long course of its ” 
+history. 
+
+Sze is a fair specimen of its class. From the other 63 
+hexagrams lessons are deduced, for the most part equally 
+good and striking. But 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 
+is not for the foreigner to insist on such a question. The 
+Chinese have not valued them the less because of the 
+antiquated dress in which their lessons are arrayed. Hun- 
+dreds of their commentators have evolved and developed 
+their meaning with a minuteness of detail and felicity of 
+illustration that leave nothing to be desired. It is for 
+foreign students of Chinese to gird up their loins for the 
+
+
+/ 
+
+
+< 
+
+
+26 THE Y{ KING. CH. II, 
+
+
+mastery of the book instead of talking about it as mysterious 
+and all but inexplicable. 
+
+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 
+King, the “ Classic of Changes.” Is there not something 
+more, higher or deeper, in the Appendixes that have been 
+ascribed to Confucius, whose authority is certainly not in- 
+ferior to that of king W4n, or the duke of Kaur’ To reply 
+fully to this question will require another chapter. 
+
+
+CHAPTER III. 
+THE APPENDIXES. 
+
+
+1. Two things have to be considered in this chapter :— 
+the authorship of the Appendixes, and their contents, The 
+
+Subjectsof Text is ascribed, without dissentient voice, to 
+
+the chapter. ne. Wan, the founder of the Kau dynasty, 
+and his son Tan, in, better known as the duke of K fu; and 
+I have, in the preceding chapters, given reasons for accept: 
+ing that view. As regards the portion ascribed to king 
+WaAn, the evidence of the third of the Appendixes and the 
+statement of Sze-m& A/ien are as positive as could be 
+desired; and as regards that ascribed to his son, there is no 
+ground for calling in question the received tradition. The 
+Appendixes have 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, 
+considering this fact, I cannot regard its two parts as a homo- 
+geneous whole, or as constituting one book in the ordinary 
+acceptation of that name. Before entering on the question 
+of the authorship, a very brief statement of the nature and 
+number of the Appendixes will be advantageous. 
+
+
+CH. Il. INTRODUCTION. 27 
+
+
+2. They are reckoned to be ten, and called the Shih Yi 
+or ‘Ten Wings.’ They are in reality not so many; but the 
+
+Numberand ext is divided into two sections, called the 
+
+nature ofthe Upper and Lower, or, as we should say, the 
+
+Appendixes. Fest and second, and then the commentary on 
+each section is made to form a separate Appendix. I have 
+found it more convenient in the translation which follows 
+to adopt a somewhat different arrangement. 
+
+My first Appendix, in two sections, embraces the first and 
+second ‘ wings,’ consisting of remarks on the paragraphs by 
+king Wn 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 
+of the duke of K4u 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 
+Sentences,’ and constitute what is called by many ‘the 
+Great Treatise.’ Each wing has been divided into twelve 
+chapters of very different length, and I have followed this 
+arrangement in my sections, This is the most important 
+Appendix. It has less of the nature of commentary than 
+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, 
+the rise of many arts in the progress of civilisation, and 
+other subjects. 
+
+My fourth Appendix, also in two sections, forms the 
+seventh ‘wing. It is confined to an amplification of the 
+expositions of the first and second hexagrams by king 
+Wan and his son, purporting to show how they may be 
+interpreted of man’s nature and doings. 
+
+My fifth Appendix is the eighth ‘wing, called ‘ Dis- 
+courses on the Trigrams.’ It treats of the different arrange- 
+ment of these in respect of the seasons of the year and 
+the cardinal points by Fd-hsi and king Wan. It contains 
+also one paragraph, which might seem to justify the view 
+that there is a mythology in the Yi. 
+
+My sixth Appendix, in two sections, is the ninth ‘wing, — 
+
+
+28 THE Yi 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 W4n. 
+
+My seventh Appendix is the tenth ‘wing,’ an exhibition 
+of the meaning of the 64 hexagrams, not taken in succession, 
+but promiscuously and at random, as they approximate to 
+or are opposed to one another in meaning. 
+
+3. Such are the Appendixes of the Yi King. We have 
+
+The author. tO enquire next who wrote them, and espe- 
+
+ship of the cjally whether it be possible to accept the 
+
+Appendixes. : : 
+
+dictum that they were all written by Con- 
+fucius. If they have come down to us, bearing unmistake- 
+ably the stamp of the mind and pencil of the great sage, we 
+cannot but receive them with deference, not to say with 
+reverence. If, on the contrary, 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 
+entirely at liberty to exercise our own Judgment on their 
+contents, and weigh them in the balances of our reason. 
+
+None of the Appendixes, it is to be observed, bear the 
+
+Thereisno Superscription of Confucius. There is not a 
+
+gpl apaiaat stots single sentence in any one of them ascribing 
+
+on any ofthe it to him. I gave in the first chapter, on 
+
+Appendixes. 1. 2, the earliest testimony that these treatises 
+were produced by him. It is that of Sze-ma Kien, 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 fifth, sixth, and seventh ‘wings’— both 
+
+The thira Of which are specified by A4ien, we find 
+and fourth it impossible to receive his statement about 
+ene them. What is remarkable in both parts 
+kaa of the third is, the frequent occurrence of 
+the formula, ‘The Master said,’ familiar to 
+
+all readers of the Confucian Analects. Of course, the 
+
+
+CH. Itt. INTRODUCTION. 29 
+
+
+sentence following that formula, or the paragraph covered 
+by it, was, in the judgment of the writer, in the language of 
+Confucius ; 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 
+occurs in the third Appendix at least twenty-three times. 
+Where we first meet with it, XQ Hst has a note to the effect 
+that ‘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 
+occurs, that it is a subsequent addition to the Master’s 
+text.’ One instance will show the futility of this attempt 
+to solve the difficulty. The tenth chapter of Section i com- 
+mences with the 59th paragraph :— 
+
+‘In the Yi there are four things characteristic of the way of the. 
+sages. We should set the highest value on its explanations, to 
+guide us in speaking ; on its changes, for the initiation of our move- ' 
+ments; on its emblematic figures, for definite action, as in the ‘ 
+construction of implements; and on its prognostications, for our \ 
+practice of divination.’ 
+
+
+This is followed 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 
+the statement that there are four things in the Yi, character- 
+istic of the way of the sages.”’ I cannot understand how 
+it could be more fully conveyed to us that the compiler 
+or compilers of this Appendix were distinct from the Master 
+whose words they quoted, as it suited them, to confirm or 
+illustrate their views. 
+
+In the fourth Appendix, again, we find a similar occurrence 
+of the formula of quotation. It is much shorter than the 
+third, 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. 
+
+Moreover, the first three paragraphs of this Appendix 
+are older than its compilation, which could not have taken 
+place till after the death of Confucius, seeing it professes 
+to quote his words. They are taken in fact from a narrative 
+of the 30 Awan, as having been spoken by a marchioness- 
+
+
+30 | THE Yf KING. CH, IIL. 
+
+
+dowager of Lf fourteen years before Confucius was born. To 
+account for this is a difficult task for the orthodox critics 
+among the Chinese literati. AQ Hsi attempts to perform 
+it in this way :—that anciently there was the explanation 
+given in these paragraphs of the four adjectives employed 
+by king Wan to give the significance of the first hexa- 
+gram ; that it was employed by Ma Kiang of LQ; and that 
+Confucius also availed himself of it, while the chronicler 
+used, as he does below, the phraseology of ‘The Master 
+
+
+‘said,’ to distinguish the real words of the sage from such 
+
+
+tn 
+
+
+ancient sayings. But who was ‘the chronicler?’ No one 
+can tell. The legitimate conclusion from 1's criticism is, 
+that so 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- 
+
+
+_ 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 called ‘the destructive criticism’ has no attractions 
+for me; but when an opinion depends on the argument 
+adduced to support it, and that argument turns out to be 
+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. Confu- 
+cius could not be their author. This conclusion weakens the 
+
+Bearing of confidence which we have been accustomed 
+
+theconclusion to place in the view that ‘the ten wings’ were 
+
+ee to be ascribed to him unhesitatingly. The 
+the other view has broken down in the case of three 
+
+Appendixes. . : 
+
+of them ;— 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. This, however, can be said for the first two 
+Appendixes in my arrangement, that there is no evidence 
+against their being Confucian like the fatal formula, ‘The 
+Master said.’ So it is with a good part of my fifth Appendix ; 
+but the concluding paragraphs of it, as well as the seventh 
+
+
+CH. III. INTRODUCTION. 31 
+
+
+Appendix, and the sixth also in a less degree, seem too 
+trivial to be the production of the great man. Asa translator 
+of every sentence both in the Text and the Appendixes, 
+I confess my sympathy with P. Regis, when he condenses 
+the fifth Appendix into small space, holding that the 
+8th and following paragraphs are not worthy to be 
+translated. ‘They contain,’ he says, ‘nothing but the 
+mere enumeration of things, some of which may be called 
+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 ?.’ 
+
+I could not characterise Confucius as ‘the chief of phi- 
+losophers,’ though he was a great moral philosopher, and 
+has been since he went out and in among his disciples, 
+the best teacher of the Chinese nation. But from the 
+first time my attention was directed to the Yi, I regretted 
+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. 
+
+4. I 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 A wan, 
+‘Treatise on the Thwan,’ thwan being the name given 
+
+The first to the paragraphs in which Wan expresses 
+
+Appendix. his sense of the significance of the 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 
+oracularly, after the manner of a diviner. Yt is the object 
+of the writer of this Appendix to show the processes of 
+king Wan’s thoughts in these operations, how he looked 
+at the 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, 
+
+
+1 Regis’ Y-King, vol. ii, p. 576. 
+
+
+32 THE Yi KING. CH. IIt. 
+
+
+and sometimes even one of them is deemed sufficient. In 
+this way some technical characters appear which are not 
+found in the Text. The lines, for instance, and even whole 
+trigrams are distinguished as kang and 24u, ‘hard or strong’ 
+and ‘weak or soft.’ The phrase K wei-sh§4n, ‘spirits,’ or 
+‘spiritual beings,’ occurs, but has not its physical signification 
+of ‘the contracting and expanding energies or operations of 
+‘nature. The names Yin and Yang, mentioned above on 
+pp. 15, 16, do not present themselves. 
+
+I delineated, on p. 11, the eight trigrams of Fd-hst, and 
+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. Healso is said to have formed an entirely different 
+theory as to the things represented by the trigrams, which it 
+will be well to give now, though it belongs properly to the 
+fifth Appendix. 
+
+
+F0-HS!'S TRIGRAMS. 
+
+
+
+
+
+
+
+
+
+
+
+I a 3 4 5 6 7 8 
+khien tui lf kan sun kh4n kan khwan 
+g on as ’ 
+
+a; bg ; 7a 0 a 
+
+v pe | 3 aS a ‘d 
+a o ° 7! 8 = q oo 5 rs 
+F So bo 3 a=) “ 7 Bor ° F 
+oo © =e g as) a A 
+ae : qe f: oe ‘ om 
+3 ie seer a 5 a. § ro) ct 
+0) LX i 5 n— fa 
+oy es Y SD =) 
+=. g ra so a 
+ao] fe sg | 
+oa 
+S S.E E N.E S.W. W N.W N 
+hy be > Oo in: 
+E 4 _ eo ‘ (Ty om 6 z= 3 ny 
+22 | ess] gs os | 28 g Hs is 
+Ss | #28] 88 po | Be e = 8 3-4 
+5% | 32a | ee | SP | Be i bo & 38 
+~— Es = fa v Bos ; @ 2 
+6 (=se) a 3 | me r. Bs | BG 
+7) uv fen 4 O 
+
+
+
+
+
+CH. III. INTRODUCTION. 33 
+
+
+The natural objects and 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 is difficult even, 
+to suppose that they were assigned on any comprehensive 
+scheme of thought. Why are tui and kh4n used to 
+represent water in different conditions, while khan, more- 
+over, represents the moon? How is sun set apart to 
+represent things so different as wind and wood? Ata 
+very early time the Chinese spoke of ‘the five elements,’ 
+meaning water, fire, wood, metal, and earth; but the tri- 
+grams were not made to indicate them,and it is the general 
+opinion that there is no reference to them in the Yi?. 
+
+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- 
+possible for us to tell whether they were a part of the jargon 
+of divination before king Wan, or had grown up between 
+his time and that of the author of the Appendixes. 
+
+King W4n altered the arrangement of the trigrams so 
+that not one of them should stand at the same point of 
+the compass as in the ancient plan. He made them also 
+representative of certain relations among themselves, as if 
+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. 
+
+
+
+
+
+I 2 3 4 5 6 7 8 
+
+lf sun kan kin kh&n khien tui khwan 
+wi | «8 | € | 8 § Se | Bee) 
+ge ~~ Y ~ a 
+ge | se | a | ff] 2] 2 | FF] gz 
+
+§ | °8 2 > 3 Bs > a 
+
+Ss S.E. E N.E N. N.W WwW S.W 
+
+
+1 See Kao Y1’s Hai Yii 3hung Kh4o, Book I, art. 3 (1790). 
+[16] D 
+
+
+34 THE Yf KING. CH. III. 
+
+
+There is thus before us the apparatus with which the 
+writer of the Appendix accomplishes his task. Let me 
+select one of the shortest instances of his work. The 
+
+
+fourteenth hexagram is === _, called TA YO, and meaning 
+
+
+
+
+
+
+
+
+
+
+
+‘Possessing in great abundance.’ King Wa4n saw in it 
+the symbol of a government prosperous and realising all 
+its proper objects; but all that he wrote on it was ‘Ta Ya 
+(indicates) great progress and success. Unfolding that 
+view of its significance, the Appendix says :— 
+
+
+‘In T& YQ the weak (line) has the place of honour, is grandly 
+central, and (the strong lines) above and below respond to it. 
+Hence comes its name of “Possession of what is great.” The 
+attributes (of its constituent trigrams, £Aien and 11) are strength 
+and vigour, elegance and brightness. (The ruling line in it) re- 
+sponds to (the ruling line in the symbol of) heaven, and its actings 
+are (consequently all) at the proper times. Thus it is that it is said 
+to indicate great progress and success.’ 
+
+
+In a similar way the paragraphs on all the other 63 
+hexagrams are gone through; and, for the most part, with 
+success. The conviction grows upon the student that the 
+writer has on the whole apprehended the mind of king W4n. 
+
+I stated, on p. 32, that the name kwei-shan occurs 
+
+Thename in this Appendix. It has not yet, however, 
+
+Kwei-shan. received the semi-physical, semi-metaphysical 
+signification which the comparatively modern scholars of 
+the Sung dynasty give to it. There are two passages 
+where it is found ;—the second paragraph on Af4ien, the 
+fifteenth hexagram, and the third on Fang, the fifty-fifth. 
+By consulting them the reader will be able to form an 
+opinion for himself. The term kwei denotes specially 
+the human spirit disembodied, and sh4n is used for spirits 
+whose seat is in heaven. I do not see my way to translate 
+them, when used binomially together, otherwise than by 
+spiritual beings or spiritual agents. 
+
+A Hsi once had the following question suggested by 
+the second of these passages put to him :— K wei-sh4an is 
+a name for the traces of making and transformation; but 
+when it is said that (the interaction of) heaven and earth 
+
+
+CH. ITI. INTRODUCTION, 35 
+
+
+is now vigorous and abundant, and now dull and void, 
+growing and diminishing according to the seasons, that 
+constitutes the traces of making and transformation ; why 
+should the writer further speak of the Kwei-shane?’ He 
+replied, ‘When he uses the style of “heaven and earth,” 
+he is speaking of the result generally ; but in ascribing it 
+to the K wei-shan, he is representing the traces of their 
+effective interaction, as if there were men (that is, some 
+personal agency) bringing it about!’ This solution merely 
+explains the language away. When we come to the fifth 
+Appendix, we shall understand better the views of the 
+period when these treatises were produced. 
+
+The single character shan is used in explaining thethwan 
+on K w4n, the twentieth hexagram, where we read :— 
+
+
+‘In Kwan we see the spirit-like way of heaven, through which 
+the four seasons proceed without error. The sages, in accordance 
+with (this) spirit-like way, laid down their instructions, and all under 
+heaven yield submission to them.’ 
+
+
+The author of the Appendix delights to dwell on the 
+changing phenomena taking place between heaven and 
+earth, and which he attributes to their interaction; and he 
+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. 
+
+5. We proceed to the second Appendix, which professes 
+to do for the duke of AK4au’s symbolical exposition of the 
+several lines what the Thwan A wan does for the entire 
+
+The second figures. The work here, however, is accom- 
+
+Appendix. plished with less trouble and more briefly. 
+The whole bears the name of Hsiang KX wan, ‘Treatise 
+on the Symbols’ or ‘ Treatise on the Symbolism (of the Yi).’ 
+
+
+1 See the ‘ Collected Comments’ on hexagram §5 in the Khang-hst edition of 
+the Yi (App. I). ‘The traces of making and transformation’ mean the ever- 
+changing phenomena of growth and decay. Our phrase ‘Vestiges of Creation’ 
+might be used to translate the Chinese characters. See the remarks of the late 
+Dr. Medharst on the hexagrams 15 and 55 in his ‘ Dissertation on the Theology 
+of the Chinese,’ pp. 107-112. In hexagram 15, Canon McClatchie for k wei- 
+shin gives ‘gods and demons;’ in hexagram 55, ‘the Demon-gods.’ 
+
+D2 
+
+
+36 THE Yi KING. CH. It. 
+
+
+If there were reason to think that it came in 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 
+a word or two, and now a sentence or two, that illuminate 
+the meaning. The disciples take notes on their tablets, or 
+store his remarks in their memories, and by and by they 
+write 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. 
+
+It would not be necessary to speak of it at greater length, 
+if it were not that the six paragraphs on the symbols of 
+the duke of X4u 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 W4n, and a place in the Thwan Awan 
+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. 
+
+I will give a few examples of the paragraphs of the 
+
+
+
+
+
+Great Symbolism. The first hexagram is formed 
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+The Great bya repetition of the trigram AK Zien 
+Symboli 
+
+
+
+
+
+’ 
+
+
+representing heaven, and it is said on it :— 
+‘Heaven in its motion (gives) the idea of strength. The 
+superior man, in accordance with this, nerves himself to 
+ceaseless activity.’ 
+
+
+= is formed by a repetition 
+
+
+The second hexagram 
+
+
+of the trigram Khwan = =, representing the earth, and 
+it is said on it:—‘ The capacious receptivity of the earth 
+is what is denoted by Khwan. The superior man, in 
+accordance with this, with his large virtue, supports men 
+and things.’ 
+
+
+CH. 11. INTRODUCTION. 37 
+
+
+
+
+
+
+
+
+
+
+
+The forty-fourth hexagram, called Kau 
+
+
+by the trigrams Sun ===, representing wind, and 
+Khien , representing heaven or the sky, and it is 
+said on it :—‘(The symbol of) wind, beneath that of the 
+sky, forms Kau. In accordance with this, the sovereign 
+distributes his charges, and promulgates his announce- 
+ments throughout the four quarters (of the kingdom).’ 
+
+
+,is formed 
+
+
+
+
+
+
+
+
+
+
+
+The fifty-ninth hexagram, called Hwan == =, is formed 
+
+
+by the trigrams Khan ===, representing water, and 
+Sun ==, representing wind, and it is said on it :— 
+‘(The symbol of) water and (that of wind) above it form 
+Hwan. The ancient kings, in accordance with this, pre- 
+sented offerings to God, and established the ancestral 
+temple.’ The union of the two trigrams suggested to 
+king W4n 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 twenty-sixth hexagram, called 
+Ta KAQ == =}, is formed of the trigrams Khien, repre- 
+
+
+senting heaven or the sky, and K 4n ===, representing a 
+mountain, and it is said on it :—‘ (The symbol of) heaven in 
+the midst of a mountain forms Ta A 40. The superior man, 
+in accordance with 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 
+ask, ‘Heaven, the sky, in the midst of a mountain! Can 
+there be such a thing?’ and XQ Hst will tell us in reply, 
+‘No, there cannot be such a thing in reality; but you can 
+conceive it for the purpose of the symbolism.’ 
+
+From this and the other examples adduced from the 
+Great Symbolism, it is clear that, so far as its testimony 
+bears on the subject, the trigrams of Fd-hsi did not receive 
+their form and meaning with a deep intention that they 
+should serve as the basis of a philosophical scheme con- 
+cerning the constitution of heaven and earth and all that 
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+38 THE Yi KING. CH, III. 
+
+
+isinthem. In this Appendix they are used popularly, just 
+as one : 
+
+
+‘Finds tongues in trees, books in the running brooks, 
+Sermons in stones, and good in everything.’ 
+
+
+The writer moralises from them in an edifying manner. 
+There is ingenuity, and sometimes instruction also, in what 
+he says, but there is no mystery. Chinese scholars and 
+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 
+physics, are in the eight trigrams. When asked how then 
+they and their countrymen have been and are ignorant of 
+those truths, they say that they have to learn them first 
+from western books, and then, looking into the Y?, they see 
+that they were all known to Confucius more than 2000 years 
+ago. The 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 
+in all philosophies, 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 
+Thethird Great Treatise.’ It will appear singular to the 
+Appendix. reader, as it 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 
+from the character for ‘the sun’ placed over that for ‘the 
+moon?, As the sun gives place to the moon, and the 
+moon to the sun, so is change always proceeding in the 
+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 Yi Shd is ‘the Classic or Book of Changes.’ 
+It is also applied often to the changes in the lines of the 
+
+
+
+
+
+By = , the sun, placed over J7f, a form of the old JF) (= AA ), the 
+moon. 
+
+
+CH. IIT. INTRODUCTION. 29 
+
+
+Ss 
+
+
+
+
+
+figures, made by the manipulations of divination, apart 
+from any sentence or oracle concerning them delivered 
+by king W4n or his son.” There is therefore the system 
+of the 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 
+process of) change,’ In nature there is no vacuum. When 
+anything is displaced, what displaces it takes the empty 
+room. And in the lineal figures, the strong and the weak 
+lines push each other out. 
+
+Now the remarkable thing asserted is, that the 
+
+Harmonybe- changes in the lines of the figures and 
+
+tween the lines 
+
+ever changing the changes of external phenomena show 
+
+
+and the changes. g wonderful harmony and concurrence. We 
+in external 
+
+
+phenomena. read :— 
+
+‘The Yi was made on a principle of accordance with heaven 
+and earth, and shows us therefore, without rent or confusion, the 
+course (of things) in heaven and earth *.’ 
+
+‘There is a similarity between the sage and heaven and earth; 
+and hence there is no contrariety in him to them. His knowledge 
+embraces all things, and his course is intended to be helpful to 
+all under the sky; and therefore he falls into no error. He acts 
+according to the exigency of circumstances, without being carried 
+away by their current; he rejoices in Heaven, and knows its ordi- 
+nations; and hence he has no anxieties. He rests in his own 
+(present) position, and cherishes the spirit of generous benevolence ; 
+and hence he can love (without reserve)*.’ 
+
+‘(Through the Yi) he embraces, 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 correlated phenomena). It is thus that his 
+operation is spirit-like, unconditioned by place, while the changes 
+(which he produces) are not restricted to ‘any form.’ 
+
+
+One more quotation :— 
+
+
+‘The sage was able to survey all the complex phenomena under 
+the sky. He then considered in his mind how they could be 
+
+
+1 III, i, 29 (chap. 5. 6). * III, i, 20 (chap. 4. 2). 
+* II, i, 22. 
+
+
+40 THE yf KING. CH. III. 
+
+
+figured, and (by means of the diagrams) represented their material 
+forms and their character '.’ 
+
+
+All that is thus predicated of the sage, or ancient sages, 
+though the writer probably had F(-hst in his mind, is more 
+than sufficiently extravagant, and reminds us of the language 
+in ‘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?,’ 
+
+I quoted largely, in the second chapter, from this Ap- 
+pendix the accounts which it gives of the formation of the 
+lineal figures. 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 
+points of view, which have been determined 
+for us by king W4n and the duke of Aau. But this does 
+not amount to divination. How can the lines be made to 
+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 
+avery early time. I will not say 5,200 years 
+ago, in the days of Fd-hsi, for I cannot 
+repress doubts of his historical personality ; 
+but as soon as we tread the borders of something like 
+credible history, we find it existing. In the Shd King, in 
+a document that purports to be of the twenty-third century 
+B.C.°, divination by means of the tortoise-shell is mentioned ; 
+and somewhat later we find that method continuing, and 
+also divination by the lineal figures, manipulated by means 
+of the stalks of a plant‘, the Ptarmica Sibirica®, which 
+is still cultivated on and about the grave of Confucius, where 
+I have myself seen it growing. 
+
+The object of the divination, it should be acknowledged, 
+
+Object of the Was not to discover future events absolutely, 
+
+divination. as if they could be known beforehand , but 
+
+
+Divination. 
+
+
+Ancient 
+divination. 
+
+
+1 TIT, i, 38 (chap. 8. 1). 2 Doctrine of the Mean, chap. xxii. 
+* The Sh@ II, ii, 18. * The Sh V, iv, 20,31. 
+
+
+§ See Williams’ Syllabic Dictionary on the character a. 
+
+
+* Canon McClatchie (first paragraph of his Introduction) says :—‘ The Yf is 
+carded by the Chinese with peculiar veneration . . .. as containing a mine of 
+
+
+CH. III. INTRODUCTION. AI 
+
+
+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,’ 
+it says, in the 73rd 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 
+68, the same quality of being shan, or ‘spirit-like,’ is 
+ascribed to them. Occasionally, in the field of Chinese 
+literature, we meet with doubts as to the efficacy of divina- 
+tion, and the folly of expecting any revelation of the 
+character of the future from an old tortoise-shell and a 
+handful of withered twigs!; 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 By) :- 
+
+
+* Of the odd and even numbers, the k w4 or lines of Fi-hsf are the visible signs ; 
+and it being assumed that these signs answer to the things signified, and from a 
+knowledge of all the various combinations of numbers, a knowledge of all 
+possible occurrences in nature may be previously known.’ The whole article 
+from 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 
+incautious, and a cursory reader may be misled; to a careful student, however, 
+the meaning is plain. The second passage of the Sh@, referred to above, 
+treats of ‘the Examination of Doubts,’ and concludes thus:—‘ 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 A remarkable instance is given by Lifi Ki (of the Ming dynasty, in the 
+fifteenth century) in a story about Shao Phing, who had been marquis of Tung- 
+ling in the time of 3hin, but was degraded under Han. Having gone once 
+to Sze-ma Ki-k, one of the most skilful diviners of the country, and wishing 
+to know whether there would be a brighter future for him, Sze-ma said, ‘Ah! 
+is it the way of Heaven to love any (partially)? Eleaven loves only the 
+virtuous. What intelligence is possessed by spirits? They are intelligent 
+(only) by their connexion with men. The divining stalks are so much withered 
+grass; the tortoise-shell is a withered bone. They are but things, and man is 
+more intelligent than things. Why not listen to yourself instead of seeking (to 
+learn) from things?’ The whole piece is in many of the collections of K2 
+
+
+Wan, or Elegant Writing. Py? 
+
+
+- 
+
+
+42 THE Yi KING. CH. III. 
+
+
+a subtle and invisible virtue that fitted them for use in 
+divining. 
+Given the stalks with such virtue, the process of mani- 
+Formation Pulating them so as to form the lineal figures 
+ea rare is described (Section i, chap. 9, parr. 49-58); 
+divining | but it will take the student much time and 
+stalks. thought to master the various operations. 
+Forty-nine stalks were employed, which were thrice ma- 
+nipulated for each line, so that it took eighteen manipu- 
+lations to form a hexagram. The lines were determined 
+by means of the numbers derived from the River Map 
+or scheme. Odd numbers gave strong or undivided 
+lines, and even numbers gave the weak or divided. 
+An important part was played in combining the lines, and 
+forming the hexagrams by the four emblematic symbols, 
+to which the numbers 9, 8, 7,6 were appropriated’. The 
+figures having been formed, recourse was had for their 
+interpretation to the thwan of king Wan, and the em- 
+blematic sentences of the duke of A4u. 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 in startling agreement with the ten principia 
+of the Pythagoreans. But if Aristotle was correct in holding 
+that Pythagoras regarded numbers as entities, and main- 
+tained that Number was the Beginning (Principle, apy) of 
+things, the cause of their material existence, and of their 
+
+
+1 These numbers are commonly derived from the River Scheme, in the outer 
+sides of which are the corresponding marks:— eeeeee, opposite to ee; 
+0000000, opposite t0 0; eeeeeeece, opposite to e@e@; and 000000000, 
+opposite toooo. Hence the number 6 is assigned to == ==, 7 to ==", 
+8 to —==_== and 9 to Hence also, in connexion with the formation 
+of the figures by manipulation of the stalks, 9g becomes the number symbolical 
+of the undivided line, as representing Khien and 6 of the divided 
+line, as representing Khwin == ==. But the late delineation of the map, 
+as given on p. 15, renders all this uncertain, so far as the scheme is concerned. 
+The numbers of the hsiang, however, may have been fixed, must have been 
+fixed indeed, at an early period. 
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+CH. III. INTRODUCTION. 43 
+
+
+modifications and different states, then the doctrine of the 
+philosopher of Samos was different from that of the Yi}, 
+in which numbers come in only as aids in divining to 
+form the hexagrams. Of course all divination is vain, , 
+nor is the method of the Yi less absurd than any other. v 
+The Chinese themselves have given it up 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 is in this Appendix that we first meet with the 
+The names ames yin and yang®*, of which I have 
+ler spoken briefly on pp. 15,16. Up to this point, 
+= instead of them, the names for the two 
+elementary forms of the lines have been kang and z4u, 
+which I have translated by ‘strong and weak,’ and which 
+also occur here ten times. The following attempt to 
+explain these different names appears in the fifth Appen- 
+
+dix, paragraph 4:— 
+
+‘Anciently when the sages made the Yi, it was with the design 
+that its figures should be in conformity with the principles under-, 
+lying the natures (of men and things), and the ordinances appointed 
+(for them by Heaven). With this view they exhibited in them the ‘ 
+way of heaven, calling (the lines) yin and yang; the way of 
+earth, calling them the strong (or hard) and the weak (or soft); 
+and the way of man, under the names of benevolence and righteous- 
+
+
+\’ 
+
+
+ness. Each (trigram) embraced those three Powers, and being « 
+
+
+repeated, its full form consisted of six lines.’ 
+
+
+However difficult it may be to make what is said here 
+intelligible, it confirms what I have affirmed of the signi- 
+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 
+and cold, more or less 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). " 
+* See Section i, 24, 32, 35; Section ii, 28, 29, 30, 35. 
+
+
+wv 
+
+
+-_ 
+
+
+‘ 4 
+“ 
+
+
+. 
+~ - 
+
+
+44 THE Yi KING. CH, TIT. 
+
+
+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 
+expanding and showing itself full of 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 
+repeat their statements without question. I have sought 
+in vain for proof of what is asserted. It took more than 
+a thousand years after the closing of the Yi to fashion in 
+the Confucian school the doctrine of a primary matter. We 
+do not find it fully developed till the era of the Sung 
+dynasty, and in our eleventh and twelfth centuries’. To 
+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 
+analysing. His theme is the Yi,—the ever-changing phe- 
+nomena of nature and experience. There is nothing but 
+this in the ‘Great Treatise’ to task our powers ;— nothing 
+deeper or more abstruse. 
+
+
+1 As a specimen of what the ablest Sung scholars teach, I may give the 
+remarks (from the ‘Collected Comments’) of Ki Kan (of the same century as 
+K(i Hsi, rather earlier) on the 4th paragraph of Appendix V :—‘ In the Yf there 
+is the Great Extreme. When we speak of the yin and yang, we mean the air 
+(or ether) collected in the Great Void. When we speak of the Hard and Soft, 
+we mean that ether collected, and formed into substance. Benevolence and 
+righteousness have their origin in the great void, are seen in the ether sub- 
+stantiated, 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 
+given to them, 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) 
+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 
+order thereby to exhibit the ways of heaven, earth, and men; it is a view of them 
+
+,as related together. The trigrams of the Yi 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 
+therefore there are separate places for the yin and yang, and reciprocal uses 
+of the hard and the soft.’ 
+
+
+CH. III. INTRODUCTION. 45 
+
+
+As in the first Appendix, so in this, the name kwei-shin 
+occurs twice; in paragraghs 21 and 50 of Section i. In the 
+The name former instance, each part of the name has 
+Kwei-shan. its significance. Kwei denotes the animal 
+soul or nature, and Shan, the intellectual soul, the union 
+of which constitutes the living rational man. I have trans- 
+lated them, it will be seen, by ‘the anima and the animus.’ 
+Canon McClatchie gives for them ‘demons and gods ;’ and 
+Dr. Medhurst said on the passage, ‘The kwei-sh4ns are 
+evidently the expanding and contracting principles of human 
+MiG e-sca-cse The kwei-shans are brought about by the dis- 
+solution of the 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 — own, though 
+I would not here use the phraseology of ‘expanding and 
+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 Af Hsi, that ‘the kwei-shans 
+refer to the contractions and expandings, the recedings and 
+approachings of the productive and completing powers 
+of the even and odd numbers?.’ 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. 
+Shang Ti)%.’ I shall refer to this version when considering 
+the fifth Appendix. 
+
+
+? Dissertation on the Theology of the Chinese, pp. 111, 112. 
+3 Theology of the Chinese, p. 12g, 
+* Translation of the Yf King, p. 312. 
+
+
+46 THE Yi KING. CH. II. 
+
+
+The single character shan occurs more than twenty 
+times ;—-used now as a substantive, now as an adjective, 
+and again asa verb. I must refer the reader 
+to the translation and notes for its various 
+significance, subjoining in a note a list of the places where 
+it occurs}. 
+
+Much more might be said on the third Appendix, for 
+the writer touches on many other topics, antiquarian and 
+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 
+Mean.’ I am surprised that ‘the Great Treatise’ has 
+never been ascribed to the author of that Doctrine, 3ze- 
+sze, the grandson of Confucius, whose death must have 
+taken place between B.C. 400 and 450. 
+
+7. The fourth Appendix, the seventh ‘wing’ of the Yi, 
+‘need not detain us long. As I stated on p. 27, it is con- 
+
+The fourth fined to an exposition of the Text on the first 
+
+Appendix. and second 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 
+composition of this Appendix; and, moreover, I cannot 
+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 magnilo- 
+quence of Mencius. It is said, for instance, by 3ze-sze, of 
+
+
+Shan alone. 
+
+
+? Section i, 23, 32, 57, 58, 62, 649 67, 68, 69, 73, 76, 81; Section ii, 11, 18, 
+33> 34 41; 45- 
+
+
+CH. III. INTRODUCTION. 47 
+
+
+the sage, that ‘he is the equal or correlate of Heaven ',’ and 
+in this Appendix we have the sentiment expanded into the 
+following :— 
+
+‘The great man is he who is in harmony in his attributes with 
+heaven and earth; in his brightness with the sun and moon; in 
+his orderly procedure with the four seasons; and in his relation 
+to what is fortunate and what is calamitous with the spiritual 
+agents. He may precede Heaven, and Heaven will not act in 
+opposition to him; he may follow Heaven, but will act only as 
+Heaven at the time would do. If Heaven will not act in opposition 
+to him, how much less will man! how much less will the spiritual 
+agents?!’ 
+
+One other passage may receive our consideration :— 
+
+
+‘The family that accumulates goodness is sure to have super- 
+abundant happiness, and the family that accumulates evil is sure 
+to have superabundant misery °.’ 
+
+
+The language makes us think of the retribution of good 
+and evil as taking place in the family, and not in the in- 
+dividual; the judgment is long deferred, but it is inflicted 
+at last, lighting, however, not on the head or heads that 
+most deserved it. Confucianism never falters in its affirma- 
+tion of the difference between good and evil, and that each 
+shall have its appropriate recompense; but it has little 
+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 
+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 
+expression, of it was in the sentence under our notice that 
+has been copied from this Appendix into almost every moral 
+treatise that circulates in China. A wholesome and an 
+important truth it is, that ‘the sins of parents are visited 
+
+
+
+
+
+1 Kung-yung xxxi, 4. 
+? Section i, 34. This is the only paragraph where kwei-sh&n occurs. 
+> Section ii, 5. 
+
+
+48 THE yi KING. CH. II. 
+
+
+on. their children;’ but do the parents themselves escape 
+the curse? It is to be regretted that this short treatise, 
+the only ‘wing’ of the Yi professing to set forth its teach- 
+ings concerning man as man, does not attempt any definite 
+reply to this question. I leave it, merely observing that 
+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 Con- 
+fucianism as that of ‘the Great Extreme. The treatise 
+contains several paragraphs interesting in themselves, but 
+it adds nothing to our understanding of the Text, or even 
+of the object of the appended treatises, when we try to 
+look at them as a whole. 
+
+8. It is very different with the fifth of the Appendixes, 
+The fifth which is made up of ‘Remarks on the 
+Appendix. Trigrams.’ It is shorter than the fourth, 
+
+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 
+that they are the production of the same man. We find in 
+it the earlier and later arrangement of the trigrams,—the 
+former, that of Fd-hsi, and the latter, that of king Wan; their 
+names and attributes; the work of God in nature, described 
+as a progress through the trigrams; and finally a distinctive, 
+but by no means exhaustive, list of the natural objects, 
+symbolised by them. 
+
+It commences with the enigmatic declaration that 
+
+‘ Anciently, when the sages made the Yi,’ (that is, the lineal 
+First figures, and the system of divination by 
+paragraph. them), ‘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 
+more than that the lineal figures were made to ‘hold the 
+mirror up to nature, so that men by the study of them 
+would understand more of the unseen and spiritual opera- 
+tions, to which the phenomena around them were owing, 
+than they could otherwise do. 
+
+
+CH. IIT. INTRODUCTION. 49 
+
+
+
+
+
+The author goes on to speak of the Fd-hsi trigrams, and 
+passes from them to those of king Wan in paragraph 8. 
+That and the following two are very remarkable; but 
+before saying anything of them, I will go on to the 14th, 
+which is the only passage that affords any ground for 
+saying that there is a mythology inthe Yi. It says :— 
+
+
+‘Khien is (the symbol of) heaven, and hence is styled father. 
+
+, Khwan is (the symbol of) earth, and hence is 
+
+a reas of styled mother. KA&n (shows) the first application 
+
+(of khwan to &hien), resulting in getting (the 
+
+first of) its male (or undivided lines), and hence we call it the 
+
+oldest son. Sun (shows) a first application (of &Aien to khw&n), 
+
+resulting in getting (the first of) its female (or divided lines), and 
+
+hence we call it the oldest daughter. Kh4n (shows) a second 
+
+application (of khw&n to &hien), and Li a second (of &hien 
+
+to khw4n), resulting in the second son and second daughter. In 
+
+Kan and Tui we have a third application (of khwian to AAdien 
+
+and of &kien to khw&n), resulting in the youngest son and 
+youngest daughter.’ 
+
+
+From this language has come the fable of a marriage 
+between AAien and Khwin, 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 
+the union of the two, but is a rude attempt to explain their 
+forms when they were once existing!, According to the 
+idea of changes, AAien and KhwaAn are continually vary- 
+ing their forms by their interaction. As here represented, the 
+
+
+1 This view seems to be in accordance with that of Wa Kazang (of the Yiian 
+dynasty), as given in the ‘Collected Comments’ of the Khang-hsf edition. The 
+editors express their approval of it in preference to the interpretation of Ka 
+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.’ 
+
+
+[16] E 
+
+
+50 THE YI KING. CH, IIT. 
+
+
+other trigrams are not ‘ produced !’ by a marriage-union, but 
+from the application, literally the seeking, of one of them— 
+of Khwan as much as of X Aien—addressed to the other ?. 
+
+This way of speaking of the trigrams, moreover, as father 
+and mother, sons and daughters, is not so old as Fd-hsi; 
+nor have we any real proof that it originated with king 
+Wan. It is not of ‘the highest antiquity.’ It arose some 
+time in ‘middle antiquity,’ and was known in the era of the 
+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 occupies. And there it stands alone. It is not entitled 
+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 stands ‘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. Kan, kh4n, and kan are referred to as 
+being yang, and sun, li, and tui as being yin. What 
+is said about them is trifling and fanciful. 
+
+Leaving the question of the mythology of the Yi, of 
+which Iam 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 
+
+eee through the trigrams, and as being effected 
+
+peration of : a ets 
+
+God in nature by His Spirit. The description assumes the 
+
+snag peculiar arrangement of the trigrams, ascribed 
+
+to king Wan, and which I have exhibited 
+above, on page 33°. Father Regis adopts the general view 
+
+
+1 But the Chinese term Shing HE, 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. 
+
+* The significance of the mythological paragraph is altogether lost in Canon 
+McClatchie’s version:—‘ Khien is Heaven, and hence he is called Father; 
+Khwa4n is Earth, and hence she is called Mother; Kn is the first male, and 
+hence he is called the eldest son,’ &c. &c. 
+
+* The reader will understand the difference in the two arrangements better 
+by a reference to the circular representations of them on Plate III. 
+
+
+CH. III. INTRODUCTION. 5! 
+
+
+of Chinese critics that Wan purposely altered the earlier and 
+established arrangement, as a symbol of the disorganisation 
+and disorder into which the kingdom had fallen’. But it 
+is hard to say why a man did something more than 3000 
+years ago, when he has not himself said anything about 
+it. So far as we can judge from this Appendix, the author 
+thought that king Wan altered the existing order and 
+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 is that in doing 
+this he brings God upon the scene, and makes Him in the 
+various processes of nature the ‘all and in all.’ 
+The 8th paragraph says :— 
+
+
+‘God comes forth in Xn (to his producing work); He brings 
+(His processes) into full and equal action in Sun; they are mani- 
+fested to one another in Lf; the greatest service is done for Him in 
+Khwian; He rejoices in Tui; He struggles in AXhien; He is 
+comforted and enters into rest in Kh&n; and he completes (the 
+work of) the year in K4n.’ 
+
+
+God is here named T?, for which P. Regis gives the 
+Latin ‘Supremus Imperator,’ and Canon McClatchie, after 
+him, ‘the Supreme Emperor. I contend that ‘God’ is really 
+the correct translation in English of Ti; but to render it 
+here by ‘Emperor’ would not affect the meaning of the 
+paragraph. AQ Hst says that ‘by Ti is intended the Lord 
+and Governor of heaven;’ and Khung Ying-t4, about five 
+centuries earlier than AQ, quotes Wang Pi, who died A.D. 
+
+
+
+
+
+1 E. g. I, 23, 24 :—‘ Observant etiam philosophi (lib. 15 Sinicae philosophiae 
+Sing-li) principem W4an-wang antiquum octo symbolorum, unde aliae figurae 
+omnes perdent, ordinem invertisse ; quo ipsa imperii suis temporibus subversio 
+graphice exprimi poterat, mutatis e naturali loco, quem genesis dederat, iis 
+quatuor figuris, quae rerum naturalium pugnis ac dissociationibus, quas pos- 
+terior labentis anni pars afferre solet, velut in antecessum, repraesentandis 
+idoneae videbantur; v. g. si symbolum ==—"== LI, ignis, supponatur loco 
+symboli ==—== Khan, aquae, utriusque elementi inordinatio principi visa 
+est non minus apta ad significandas ruinas et clades reipublicae male ordinatae, 
+quam naturales ab hieme aut imminente aut saeviente rerum generatarum cor- 
+ruptiones.’ See also pp. 67, 68, 
+
+
+
+
+
+E 2 
+
+
+52 THE yf KING. CH. 111. 
+
+
+
+
+
+249, to the effect that ‘Ti is the lord who produces (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 
+introduced here. As the 8th speaks directly of God, the 
+gth, we are told, ‘speaks of all things following Him, from 
+spring to winter, from the east to the north, in His progress 
+throughout the year.’ In words strikingly like those of the 
+apostle Paul, when writing his Epistle to the Romans, Wan 
+Khung-jung (of the Khang-hsi period) and his son, in their 
+admirable work called, ‘A New Digest of Collected Expla- 
+nations of the Yi King,’ say :—‘ God (Himself) cannot be 
+seen ; we see Him in the things (which He produces).’ The 
+first time I read these paragraphs with some understanding, 
+I 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 :— 
+
+
+‘These, as they change, Almighty Father, these 
+Are but the varied God. The rolling year 
+
+Is full of Thee. Forth in the pleasing spring 
+Thy beauty walks, Thy tenderness and love. 
+Then comes Thy glory in the summer months, 
+With light and heat refulgent. Then Thy sun 
+Shoots full perfection through the swelling year. 
+Thy bounty shines in autumn unconfined, 
+
+And spreads a common feast for all that lives. 
+In winter awful Thou!’ 
+
+
+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 
+objection. Without poetic ornament, or swelling phrase 
+of any kind, he gives emphatic testimony to God as re- 
+newing 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 10th paragraph commences:—‘ When we 
+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 
+
+
+CH. III. INTRODUCTION. 53 
+
+
+by the six ‘children,’ or minor trigrams,— water and fire, 
+thunder and wind, mountains and collections of water. Kd 
+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 
+example of them. He says:—‘The spirit here simply 
+means God. God is the personality (literally, the body 
+or substantiality) of the Spirit; the Spirit is God in opera- 
+tion. He who is lord over and rules all things is God; 
+the subtle presence and operation of God with all things 
+is by His Spirit. The language is in fine accord with the 
+definition of shan or spirit, given in the 3rd Appendix, 
+Section i, 32. 
+
+I wish that the Treatise on the Trigrams had ended withthe 
+10th paragraph. The writer had gradually risen to a noble 
+
+Concluding ¢levation of thought from which he plunges 
+
+paragraphs. into a slough of nonsensical remarks which 
+it 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. 
+My plan required me to translate everything published in 
+China as a part of the Yi King; but I have given my rea- 
+sons 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 14th 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 enu- 
+merates a dozen or more objects of which its subject is 
+symbolical. The writer must have been fond of and familiar 
+with horses. A ‘#ien, the symbol properly of heaven, suggests 
+to him the idea of a. good horse; an old horse; a lean horse; 
+and a piebald. Aan, the symbol of thunder, suggests the 
+
+
+54 THE Yi KING. CH. IIT. 
+
+
+idea of a good neigher; of the horse with white hind-legs; 
+of the prancing horse; and of one with a white star in his 
+forehead. Khan, the symbol of water, suggests the idea 
+of the horse with an elegant spine; of one with a high 
+spirit ; of one with a drooping head; and of one with a 
+shambling step. The reader will think he has had enough 
+of these symbolisings of the trigrams. I cannot believe 
+that the earlier portions and this concluding portion of 
+the treatise were by the same author. If there were any 
+evidence that paragraphs 8 to 10 were by Confucius, I 
+should say that they were worthy, even more than worthy, 
+of him; what follows is mere drivel. Horace’s picture 
+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? 
+
+g. The sixth Appendix is the Treatise on the Sequence 
+of the Hexagrams, to which allusion has been made more 
+
+The sixth than once. It is not necessary to dwell on 
+
+Appendix. it at length. King W4n, 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 
+closely into its interpretation. The author of this treatise 
+endeavours to explain the meaning of the name, and also 
+the sequence of the figures, or how it is that the idea of 
+the one leads on to that of the next. Yet the reader must 
+not expect to find in the 64 a chain ‘of linked sweetness 
+long drawn out.’ The connexion between any two is 
+generally sufficiently close; but on the whole the essays, 
+which I have said they form, resemble ‘a heap of orient 
+pearls at random strung.’ The changeableness of human 
+
+
+CH. III. INTRODUCTION. 55 
+
+
+affairs is a topic never long absent from the writer’s mind. 
+He is firmly persuaded that ‘the fashion of the world 
+passeth away.’ 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 
+notes, we are perplexed occasionally by meanings given 
+to the names that differ from the meanings in the Text. 
+
+10. The last and least Appendix is the seventh, called . 
+
+The seventh 34 Kwa Xwan, or ‘Treatise on the Lineal 
+
+Appendix. Figures taken promiscuously,’—not with re- 
+gard to any sequence, but as they approximate, or are 
+opposed, to one another in meaning. It is in rhyme, more- 
+over, and this, as much as the meaning, determined, no 
+doubt, the grouping of the hexagrams. The student will 
+learn nothing of value from it; it is more a‘jeu d’esprit’ 
+
+
+than anything else. 
+
+
+THE YI KING. 
+
+
+TEXT. SECTION I. 
+
+
+I. Tue Awyien HEXAGRAM. 
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+Explanation of the entire figure by king W&n. 
+Khien (represents) what is great and originating, 
+penetrating, advantageous, correct and firm. 
+
+
+Explanation of the separate lines by the duke of Kau. 
+
+1. In the first (or lowest) line, undivided, (we see 
+its subject as) the dragon lying hid (in the deep). 
+It is not the time for active doing. 
+
+2. In the second line, undivided, (we see its sub- 
+ject as) the dragon appearing in the field. It will 
+be advantageous to meet with the great man. 
+
+
+3. In the third line, undivided, (we see its subject 
+as) the superior man active and vigilant all the day, 
+and in the evening still careful and apprehensive. 
+(The position is) dangerous, but there will be no 
+mistake, 
+
+
+4. In the fourth line, undivided, (we see its sub- 
+ject as the dragon looking) as if he were leaping up, 
+but still in the deep. There will be no mistake. 
+
+5. In the fifth line, undivided, (we see its subject 
+as) the dragon on the wing in the sky. It will be 
+advantageous to meet with the great man. 
+
+
+Tha 10 reng> 
+rediet: Re 7 js f 
+
+
+Lewd th 
+
+
+26 
+
+
+ag ae 
+DUA, aren fy ry Gad prow r vba ee. 
+sgt ato t NS Pepe 6 Aa th, nitic 
+
+
+THE YI KING. TEXT. 
+wat -} o . a vA 
+6. In the sich (or topmost) line, undivided, (we 
+
+
+see its subject as) the dragon exceeding the proper 
+limits. There will be occasion for repentance. 
+
+
+7. (The lines of this hexagram are all strong and 
+undivided, as appears from) the use of the number 
+nine. If the host of dragons (thus) appearing were 
+to divest themselves of their heads, there would be 
+good 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 1 and 2, of seven) paragraphs by the duke of 
+Ku, explaining the individual lines. The explanatory notices 
+introduced above to this effect will not be repeated. A double 
+space will be used to mark off the portion of king Wan from that 
+of his son. 
+
+Each hexagram consists of two of the trigrams of Ffi-hst, the 
+lower being called ‘the inner,’ and the one above ‘the outer.’ The 
+lines, however, are numbered from one to six, commencing with 
+the lowest. To denote the number of it and of the sixth line, the 
+terms for ‘commencing’ and ‘topmost’ are used. The inter- 
+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 indicated by the application to 
+them of the numbers nine and six. All whole lines are nine, all 
+divided lines, six. 
+
+Two explanations have been proposed of this application of 
+these numbers. The A4ien trigram, it is said, contains 3 strokes 
+(===), and the Khwan 6 (== ==). But the yang contains 
+the yin in itself, and its representative number will be 3+6=9, 
+while the yin, not containing the yang, will only have its own 
+number or 6. This explanation, entirely arbitrary, is now deservedly 
+abandoned. The other is based on the use of the ‘four Hsiang,’ 
+or emblematic figures ( the great or old yang, —=—_== 
+the young yang, == == the old yin, and =="== the young 
+yin). To these are assigned (by what process is unimportant for 
+our present purpose) the numbers 9g, 8, 7,6. They were ‘the old 
+yang, represented by 9g, 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 g and 6 came to be used as the 
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+SECT. I. THE KHWAN HEXAGRAM. | 59 
+
+
+II. Tue Kuwadn Hexacram. 
+
+
+K hwAn (represents) what is great and originating, 
+penetrating, advantageous, correct and having the 
+firmness of a mare. When the superior man (here 
+
+
+names of a yang line and a yin line respectively. This explana- 
+tion is now universally acquiesced in. The nomenclature of first 
+nine, nine two, &c., or first six, six two, &c., however, is merely a 
+jargon; and I have preferred to use, instead of it, in the translation, 
+in order to describe the lines, the names ‘undivided’ and ‘divided.’ 
+
+
+I. Does king Wan ascribe four attributes here to Kien, or 
+only two? According to Appendix IV, always by Chinese writers 
+assigned to Confucius, he assigns four, corresponding to the princi- 
+ples of benevolence, righteousness, propriety, and knowledge in 
+man’s nature. Afi Hsi held that he assigned only two, and that 
+we should translate, ‘greatly penetrating,’ and ‘requires to be correct 
+and firm,’ two responses in divination. Up and down throughout 
+the Text of the 64 hexagrams, we often find the characters thus 
+coupled together. Both interpretations are possible. I have 
+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 Kau 
+to represent ‘the superior man’ and especially ‘the great man,’ 
+exhibiting the virtues or attributes characteristic of heaven. The 
+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 
+time the emblem with the Chinese of the highest dignity and wis- 
+dom, of sovereignty and sagehood, the combination of which con- 
+stitutes ‘the great man.’ One emblem runs through the lines of 
+many of the hexagrams as here. 
+
+But the dragon appears in the sixth line as going beyond the 
+proper limits. The ruling-sage has gone through all the sphere 
+in which he is called on to display his attributes; it is time for 
+him to relax. The line should not be always pulled tight; the - 
+bow should not be always kept drawn. The unchanging use 
+
+
+60 THE Yi KING. TEXT. 
+
+
+intended) has to make any movement, if he take the 
+initiative, he will go astray; if he follow, he will find 
+his (proper) lord. The advantageousness will be 
+seen in his getting friends in the south-west, and 
+losing friends in the north-east. If he rest in cor- 
+rectness and firmness, there will be good fortune. 
+
+
+1. In the first line, divided, (we see its subject) 
+treading on hoarfrost. The strong ice will come 
+(by and by). 
+
+2. The second line, divided, (shows the attribute 
+of) being straight, square, and great. (Its opera- 
+tion), without repeated efforts, will be in every 
+respect advantageous. : 
+
+
+3. The third line, divided, (shows its subject) 
+keeping his excellence under restraint, but firmly 
+maintaining it. If he should have occasion to en- 
+gage in the king’s service, though he will not claim 
+the success (for himself), he will bring affairs to a 
+good issue. 
+
+
+4. The fourth line, divided, (shows the symbol 
+of) a sack tied up. There will be no ground for 
+blame or for praise. 
+
+
+5. The fifth line, divided, (shows) the yellow 
+lower garment. There will be great good fortune. 
+
+
+of force will give occasion for repentance. The moral meaning 
+found in the line is that ‘the high shall be abased.’ 
+
+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 Khw§n, 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 
+" 80-Xwan under B.c. 513. For further explanation of the duke of 
+#au’s meaning, see Appendixes II and IV. 
+
+
+SECT. I. .THE KHWAN HEXAGRAM. 61 
+
+
+6. The sixth line, divided, (shows) dragons fight- 
+ing in the wild. Their blood is purple and yellow. 
+
+
+7. (The lines of this hexagram are all weak and 
+divided, as appears from) the use of the number 
+six. If those (who are thus represented) be per- 
+petually correct and firm, advantage will arise. 
+
+
+II. The same attributes are here ascribed to Khwi4n, as in the 
+former hexagram to Khien ;—but with a difference. The figure, 
+made up of six divided lines, expresses the ideal of subordination » 
+and docility. The superior man, represented by it, must not take 
+the initiative ; and by following he will find his lord,—the subject, 
+that is of Khien. Again, the correctness and firmness is defined to 
+be that of ‘a mare,’ ‘docile and strong,’ but a creature for the 
+service of man. That it is not the sex of the animal which the 
+writer has chiefly in mind is plain from the immediate mention © 
+of the superior man, and his lord. 
+
+That superior man will seek to bring his friends along with him- 
+self to serve his ruler. But according to the arrangement of the 
+trigrams by king W4n, the place of Khw&n is in the south-west, 
+while the opposite quarter is occupied by the yang trigram K4n, 
+as in Figure 2, Plate III. All that this portion of the Thwan says 
+is 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 strength. ” 
+
+
+The symbolism of the lines is various. Paragraph 2 presents to 
+us the earth itself, according to the Chinese conception of it, as a 
+great cube. To keep his excellence under restraint, as in para- 
+graph 3, is the part of a minister or officer, seeking not his own 
+glory, but that of his ruler. Paragraph 4 shows its subject exer- 
+cising a still greater restraint on himself than in paragraph 3. 
+There is an interpretation of the symbolism of paragraph 5 in 
+a narrative of the 80 Awan, under the rath year of duke K44o, 
+B.c. 530. ‘Yellow’ is one of the five ‘correct’ colours, and the 
+colour of the earth. ‘The lower garment’ is a symbol of humility. 
+
+\ The fifth line is the seat of honour. If its occupant possess the 
+qualities indicated, he will be greatly fortunate. 
+
+See the note on the sixth line of hexagram 1. What is there 
+said to be ‘beyond the proper limits’ takes place here ‘in the wild.’ 
+The humble subject of the divided line is transformed into a 
+
+
+62 THE Yi KING. | TEXT. 
+
+
+III]. Tue Aun HeExacram. 
+
+
+fei Se 
+
+
+
+
+
+Kun (indicates that in the case which it pre- 
+supposes) there will be great progress and success, 
+and the advantage will come from being correct and 
+firm. (But) any movement in advance should not 
+be (lightly) undertaken. There will be advantage 
+in appointing feudal princes. 
+
+
+1. The first line, undivided, shows the difficulty 
+(its subject has) in advancing. It will be advanta- 
+geous for him to abide correct and firm; advan- 
+tageous (also) to be made a feudal ruler. 
+
+
+2. The second line, divided, shows (its subject) 
+distressed 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. 
+
+
+3. The third line, divided, shows one following 
+the deer without (the guidance of) the forester, and 
+only finding himself in the midst of the forest. The 
+superior man, acquainted with the secret risks, 
+thinks it better to give up the chase. If he went 
+forward, he would regret it. 
+
+
+dragon, and fights with the true dragon, the subject of the undivided 
+line. 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 
+supposes that the hexagram Khw4&n should become changed into 
+Khien ;—the result of which would be good. 
+
+
+SECT. 1. THE KUN HEXAGRAM. 63 
+
+
+4. The fourth line, divided, shows (its subject 
+as a lady), the horses of whose chariot appear in 
+retreat. She seeks, however, (the help of) him who 
+seeks her to be his wife. Advance will be fortu- 
+nate ; all will turn out advantageously. 
+
+
+5. The fifth line, undivided, shows the difficulties 
+in the way of (its subject’s) dispensing the rich 
+favours that might be expected from him. With firm- 
+ness and correctness there will be good fortune in 
+small things ; (even) with them in great things there 
+will be evil. 
+
+
+6. The topmost 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 Aun is pictorial, and was intended 
+to show us how a plant struggles with difficulty out of the earth, 
+rising gradually above the surface. This difficulty, marking the 
+first stages in the growth of a plant, is used to symbolise the 
+struggles that mark the rise of a state out of a condition of disorder, 
+consequent on a great revolution. 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. 
+
+I have introduced within parentheses, in the translation, the words 
+‘in the case which the hexagram presupposes.’ It is necessary to 
+introduce them. King W4n and his son wrote, as they did in every 
+hexagram, with reference ta.a particular state of affairs which they 
+had in mind. This was the unspoken text which controlled and ‘ 
+directed all their writing; and the student must try to get hold of 
+this, if he would make his way with comfort and success through 
+the Yi. Wé&n saw the social and political world around him in 
+great disorder, hard to be remedied. But he had faith in himself * 
+and the destinies of his House. Let there be prudence and caution, 
+with unswerving adherence to the right; let the government of the’ 
+different states be entrusted to good and able men:—then all 
+would be well. 
+
+The first line is undivided, showing the strength of its subject. 
+He will be capable of action, and his place in the trigram of 
+mobility will the more dispose him to it. But above him is the 
+
+
+64 THE Yi KING. TEXT. 
+
+
+IV. THe M&Anc HExacram. 
+
+
+
+
+
+
+
+
+Mang (indicates that in the case which it pre- 
+supposes) there will be progress and success. I do 
+not (go and) seek the youthful and inexperienced, 
+
+
+trigram of peril; and the lowest line of that, to which especially he 
+must look for response and co-operation, is divided and weak. 
+Hence arise the ideas of difficulty in advancing, the necessity of 
+caution, and the advantage of his being clothed with authority. 
+
+To the subject of the second line, divided, advance is still more 
+difficult. He is weak in himself; he is pressed by the subject of 
+the strong line below him. But happily that subject, though strong, 
+is correct ; and above in the fifth line, in the place of authority, is 
+the strong one, union with whom and the service of whom should 
+‘be the objects pursued. All these circumstances suggested to the 
+duke of AX4u the idea of a young lady, sought in marriage by a 
+‘strong 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 central, and the number of its 
+place is appropriate to the occupancy ofa strong line. All these 
+things should affect the symbolism of the line. But the outcome 
+of the whole hexagram being good, the superior man sees the imme- - 
+diate danger and avoids it. 
+
+The subject of the fourth line, the first of the upper trigram, has 
+recourse to the strong suitor of line 1, the first of the lower trigram ; 
+and with his help is able to cope with the difficulties of the position, 
+and go forward. 
+
+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 perilousness, 
+and line 2, which responds to 5, is weak. Hence arises the sym- 
+bolism, and great things should not be attempted. 
+
+The sixth line is weak ; the third responding to it is also weak ; 
+it is at the extremity of peril; the game is up. What can remain 
+for its subject in such a case but terror and abject weeping? 
+
+
+SECT. I. THE MANG HEXAGRAM. 65 
+
+
+but he comes and seeks me. When he shows (the 
+sincerity that marks) the first recourse to divination, 
+I instruct him. If he apply a second and third time, 
+that is troublesome; and I do not instruct the 
+troublesome. There will be advantage in being firm 
+and correct. 
+
+
+1. The first line, divided, (has respect to) the 
+dispelling of ignorance. It will be advantageous 
+to use punishment (for that purpose), and to re- 
+move the shackles (from the mind). But going 
+on in that way (of punishment) will give occasion 
+for regret. | 
+
+
+2. The second line, undivided, (shows its subject) 
+exercising forbearance with the ignorant, in which 
+there will be good fortune; and admitting (even 
+the goodness of women, which will also be fortunate. 
+(He may be described also as) a son able to (sustain 
+the burden of) his family. | 
+
+
+3. The third line, divided, (seems to say) that 
+one should not marry a woman whose emblem it 
+might be, for that, when she sees a man of wealth, 
+she will not keep her person from him, and in no 
+wise will advantage come from her. 
+
+
+4. The fourth line, divided, (shows its subject as 
+if) bound in chains of ignorance. There will be 
+occasion for regret. 
+
+
+5. The fifth line, divided, shows its subject as 
+a simple lad without experience. There will be 
+good fortune. 
+
+
+6. In the topmost line, undivided, we see one 
+smiting the ignorant (youth). But no advantage 
+[16] F 
+
+
+66 THE Yi KING. TEXT. 
+
+
+will come from doing him an injury. Advantage 
+would come from warding off injury from him. 
+
+
+IV. As Xun shows us plants struggling from beneath the sur- 
+face, Mang suggests to us the small and undeveloped appearance 
+which they then present; and hence it came to be the symbol of 
+youthful inexperience and ignorance. The object of the hexagram 
+is to show how such a condition should be dealt with by the parent 
+and ruler, whose authority and duty are represented by the second 
+and sixth, the two undivided lines. All between the first and last 
+sentences of the Thwan must be taken as an oracular response 
+received by the party divining on the subject of enlightening the 
+youthfal ignorant. ‘This accounts for its being more than usually 
+enigmatical, and for its being partly rhythmical. See Appendix I, 
+in loc. 
+
+
+The subject of the first line, weak, and at the bottom of the 
+figure, is in the grossest ignorance. Let him be punished. If 
+punishment avail to loosen the shackles and manacles from the 
+mind, well; if not, and punishment be persevered with, the effect 
+will be bad. 
+
+On the subject of the second line, strong, and in the central 
+place, devolves the task of enlightening the ignorant; and we have 
+him discharging it with forbearance and humility. In proof of his 
+generosity, it is said that ‘he receives,’ or learns from, even weak 
+and ignorant women. He appears also as ‘a son’ taking the place 
+of his father. 
+
+The third line is weak, and occupies an odd place belonging 
+properly to an undivided line; nor is its place in the centre. All 
+these things give the subject of it so bad a character. 
+
+The fourth line is far from both the second and sixth, and can 
+get no help from its correlate,—the first line, weak as itself. What 
+good can be done with or by the subject of it? 
+
+The fifth line is in the place of honour, and has for its correlate 
+the strong line in the second place. Being weak in itself, it is 
+taken as the symbol of a simple lad, willing to be taught. 
+
+The topmost line is strong, and in the highest place. It is 
+natural, but unwise, in him to use violence in carrying on his 
+educational measures. A better course is suggested to him. 
+
+
+SECT. I. THE HSU HEXAGRAM. 67 
+
+
+V. Tue Hst Hexacram. 
+
+
+
+
+
+
+
+
+Hsii intimates that, with the sincerity which is 
+declared in it, there will be brilliant success. With 
+firmness there will be good fortune; and it will be 
+advantageous to cross the great stream. 
+
+
+1. The first line, undivided, shows its subject 
+waiting in the distant border. It will be well for 
+him constantly to maintain (the purpose thus shown), 
+in which case there will be no error. 
+
+
+2. The second line, undivided, shows its subject 
+waiting on the sand (of the mountain stream). He 
+will (suffer) the small (injury of) being spoken 
+(against), but in the end there will be good fortune. 
+
+3. The third line, undivided, shows its subject in 
+the mud (close by the stream). He thereby invites 
+the approach of injury. 
+
+
+4. The fourth line, divided, shows its subject 
+waiting in (the place of) blood. But he will get 
+out of the cavern. 
+
+
+5. The fifth line, undivided, shows its subject 
+waiting amidst the appliances of a feast. Through 
+his firmness and correctness there will be good 
+fortune. 
+
+
+6. The topmost line, divided, shows its subject 
+entered into the cavern. (But) there are three 
+guests coming, without being urged, (to his help). 
+
+F 2 
+
+
+68 THE Yi KING. TEXT. 
+
+
+If he receive them respectfully, there will be good 
+fortune in the end. 
+
+
+V. Hsii means waiting. Strength confronted by peril might be 
+expected to advance boldly and at once to struggle with it; but it 
+takes the wiser plan of waiting till success is sure. This is the 
+J 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. In such a case, nothing but 
+firm correctness is necessary to great success. 
+
+‘Going through a great stream,’ an expression frequent in the Yi, 
+may mean undertaking hazardous enterprises, or encountering 
+great difficulties, without any special reference; but more natural 
+is it to understand by ‘the great stream’ the Yellow river, which the 
+lords of Adu must cross in a revolutionary movement against the 
+dynasty of Yin and its tyrant. The passage of it by king W4, the 
+son of W&n in B.c. 1122, was certainly one of the greatest deeds in 
+the history of China. It was preceded also by long ‘ waiting,’ till 
+the time of assured success came. 
+
+
+‘The border’ under line 1 means the frontier territory of the 
+state. There seems no necessity for sucha symbolism. ‘The sand’ 
+and ‘the mud’ are appropriate with reference to the watery defile; 
+but it is different with ‘the border.’ The subject of the line appears 
+at work in his distant fields, not thinking of anything but his daily 
+work ; and he is advised to abide in that state and mind. 
+
+‘The sand’ of paragraph 2 suggests a nearer approach to the 
+defile, but its subject is still self-restrained and waiting. I do 
+not see what suggests the idea of his suffering from ‘the strife of 
+tongues.’ 
+
+In paragraph 3 the subject is on the brink of the stream. His 
+advance to that position has provoked resistance, which may 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.’ 
+Its subject is ‘weak and in the correct place for him;’ he therefore 
+retreats and escapes from the cavern, where he was engaged with 
+his enemy. 
+
+Line 5 is strong and central, and in its correct place, being that 
+of honour. All good qualities therefore belong to the subject of 
+it, who has triumphed, and with firmness will triumph still more. 
+
+Line 6 is weak, and has entered deeply into the defile and its 
+caverns. What will become of its subject? His correlate is the 
+
+
+SECT. I. THE SUNG HEXAGRAM. 69 
+
+
+VI. Tue Sunc HeExacram. 
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+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 evil. It will be advantageous to see the 
+great man; it will not be advantageous to cross the 
+great stream. 
+
+
+1. The first line, divided, shows its subject not 
+perpetuating the matter about which (the contention 
+is). He will suffer the small (injury) of being spoken 
+against, but the end will be fortunate. 
+
+
+2. The second line, undivided, shows its subject 
+unequal to the contention. If he retire and keep 
+concealed (where) the inhabitants of his city are 
+(only) three hundred families, he will fall into no 
+mistake. 
+
+
+3. The third line, divided, shows its subject 
+keeping 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 per- 
+
+
+strong line 3 below, which comes with its two companions to his 
+help. Ifthey are respectfully received, that help will prove effectual. 
+P. Regis tries to find out a reference in these ‘three guests’ to 
+three princes who distinguished themselves by taking part with Kau 
+in its struggle with Yin or Shang; see vol. i, pp. 279-282. I dare 
+not be so confident of any historical reference. 
+
+
+70 THE Yi KING. TEXT. 
+
+
+chance engage in the king’s business, he will not 
+(claim the merit of) achievement. 
+
+
+4. The fourth line, undivided, shows its subject 
+unequal to the contention. He returns to (the 
+study of Heaven’s) ordinances, changes (his wish to 
+contend), and rests in being firm and correct. There 
+will be good fortune. 
+
+
+5. The fifth line, undivided, shows its subject 
+contending ;—and with great good fortune. 
+
+
+6. The topmost line, undivided, shows how its 
+subject may have the leathern belt conferred on 
+him (by the sovereign), and thrice it shall be taken 
+from him in a morning. 
+
+
+VI. We have strength in the upper trigram, as if to regulate and 
+contro] 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 self in a state of peril matched against strength from 
+without. All this is supposed to give the idea of contention or 
+strife. But the undivided line in the centre of Kh4n is emblematic 
+of sincerity, and gives a character to the whole figure. An individual, 
+so represented, 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 trigram of peril, its action 
+is likely to be too rash for a great enterprise. See the treatise on 
+the Thwan, in loc. 
+
+
+The subject of line 1 is weak and at the bottom of the figure. 
+He may suffer a little in the nascent strife, but will let it drop; 
+and the effect will be good. 
+
+Line 2 represents one who is strong, and has the rule of the 
+lower trigram ;—he has the mind for strife, and might be expected 
+to engage in it. But his strength is weakened by being in an even 
+place, and he is no match for his correlate in line 5, and therefore . 
+retreats. A town or city with only three hundred families is said 
+
+
+SECT. I. THE SZE HEXAGRAM. 7! 
+
+
+VII. Tue Sze Hexacram. 
+
+
+
+
+
+Sze indicates how, in the case which it supposes, 
+with firmness and correctness, and (a leader of) age 
+
+
+to be very small. That the subject of the line should retire to so 
+insignificant a place is further proof of his humility. 
+
+Line 3 is weak and in an odd place. Its subject therefore is not 
+equal to strive, but withdraws from the arena. Even if forced into 
+it, he will keep himself in the background ;—and be safe. ‘He 
+keeps in the old place assigned for his support’ is, literally, 
+‘He eats his old virtue;’ meaning that he lives in and on the 
+appanage assigned to him for his services. 
+
+Line 4 is strong, and not in the centre; so that we are to con- 
+ceive of its subject as having a mind to strive. But immediately 
+above it is line 5, the symbol of the ruler, and with him it is hope- 
+less to strive ; immediately below is 3, weak, and out of its proper 
+place, incapable of maintaining a contention. Its proper correlate 
+is the lowest line, weak, and out of its proper place, from whom 
+little help can come. Hence its subject takes the course indicated, 
+which leads to good fortune. 
+
+Line 5 has every circumstance in favour of its subject. 
+
+Line 6 is strong and able to contend successfully; but is there 
+to be no end of striving? Persistence in it is sure to end in defeat 
+and disgrace. The contender here might receive a reward from the 
+king for his success; but if he received it thrice in a morning, 
+thrice it would be taken from him again. As to the nature of the 
+reward here given, see on the Li Ai, X, ii, 32. 
+
+
+P. Regis explains several of the expressions in the Text, both in 
+the Thwan and the Hsiang, from the history of king Wan and his 
+son king Wf. Possibly his own circumstances may have suggested to 
+Wan some of the Thwan; and his course in avoiding a direct colli- 
+sion with the tyrant Shau, and W{i’s subsequent exploits may have 
+been in the mind of the duke of Aau. Some of the sentiments, 
+however, cannot be historically explained. They are general pro- 
+tests against all contention and strife. 
+
+
+72 THE YI KING. _ TEXT. 
+
+
+and experience, there will be good fortune and no 
+error. 
+
+
+1. The first line, divided, shows the host going 
+forth according to the rules (for such a movement). 
+If these be not good, there will be evil. 
+
+
+2. The second line, undivided, shows (the leader) 
+in the midst of the host. There will be good for- 
+tune and no error. The king has thrice conveyed 
+to him the orders (of his favour). 
+
+
+3. The third line, divided, shows how the host 
+may, possibly, have many inefficient leaders. There 
+will be evil. 
+
+
+4. The fourth line, divided, shows the host in 
+retreat. There is no error. 
+
+
+5. The fifth line, divided, shows birds in the fields, 
+which it will be advantageous to seize (and destroy). 
+In that case there will be no error. If the oldest 
+son leads the host, and younger men (idly occupy 
+offices assigned to them), however firm and correct 
+he may be, there will be evil. 
+
+
+6. The topmost line, divided, shows the great 
+ruler delivering his charges, (appointing some) to be 
+rulers of states, and others to undertake the head- 
+ship of clans; but small men should not be employed 
+(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. I. THE Pi HEXAGRAM. 73 
+
+
+VIII. Tue Pi Hexacram. 
+
+
+
+
+
+Pi indicates that (under the conditions which it 
+supposes) there is good fortune. But-let (the prin- 
+cipal party intended in it) re-examine himself, (as if) 
+
+
+and correct, and his enterprises will be successful. He is denomi- 
+nated £ang 24n, ‘an old, experienced man.’ 
+
+
+‘The rules,’ it is said, ‘are twofold ;—first, that the war be for a v 
+righteous end; and second, that the manner of conducting it, v 
+especially at the outset, be right.’ But how this and the warning 
+in the conclusion should both follow from the divided line being 
+in the first place, has not been sufficiently explained. 
+
+How line 2 comes to be the symbol of the general in command 
+of the army has been shown above on the Thwan. The orders of 
+the king thrice conveyed to him are to be understood of his appoint- 
+ment to the command, and not of any rewards conferred on him 
+as a tribute 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- 
+fidence of the king.’ 
+
+The symbolism of line 3 is very perplexing. P. Regis translates 
+it:—‘ Milites videntur deponere sarcinas in curribus. 
+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 
+ago. But the third line, divided, cannot be forced to have such an 
+indication. The meaning I have now given is more legitimate, 
+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 
+host. But line 3 is divided and weak, and occupies the place of a 
+strong line, as if its subject had perversely jumped over two, and 
+perched himself above it to take the command. This interpretation 
+also suits better in the 5th paragraph. 
+
+Line 4 is weak and not central; and therefore ‘to retreat’ is 
+
+
+74 THE Yi KING. TEXT. 
+
+
+by divination, whether his virtue be great, uninter- 
+mitting, and firm. If it be so, there will be no 
+error. Those who have not rest will then come to 
+
+
+him ; and with those who are (too) late in coming it 
+will be ill. 
+
+
+1. The first line, divided, shows its subject seek- 
+ing by his sincerity to win the attachment of his 
+object. There will be no error. Let (the breast) 
+be full of sincerity as an earthenware vessel is of 
+its contents, and it will in the end bring other 
+advantages. 
+
+
+2. In the second line, divided, we see the move- 
+ment towards union and attachment proceeding 
+from the inward (mind). With firm correctness 
+there will be good fortune. 
+
+
+3. In the third line, divided, we see its subject 
+seeking for 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 retreat will be right in the circumstances. 
+
+In line 5 we seem to have an intimation of the important truth 
+that only defensive war, or war waged by the rightful authority to 
+put down rebellion and lawlessness, is right. ‘The birds in the 
+fields’ symbolise parties attacking for plunder. The fifth line 
+symbolises the chief authority,—the king, who is weak, or 
+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 
+son. Those of three and four are supposed to be ‘the younger 
+brother and son,’ that is, the younger men, who would cause evil if 
+admitted to share the command. 
+
+The lesson on the topmost line is true and important, but the 
+critics seem unable to deduce it from the nature of the line, as 
+divided and in the sixth place. 
+
+
+SECT. I. THE Pf HEXAGRAM. 75 
+
+
+seeking for union with the one beyond himself. With 
+firm correctness there will be good fortune. 
+
+
+5. The fifth line, undivided, affords the most illus- 
+trious instance of seeking union and attachment. 
+(We seem to see in it) the king urging his pursuit 
+of the game (only) in three directions, and allowing 
+the escape of all the animals before him, while the 
+people of his towns do not warn one another (to 
+prevent it). There will be good fortune. 
+
+
+6. In the topmost line, divided, we see one seek- 
+ing union and attachment without having taken the 
+first step (to such an end). There will be evil. 
+
+
+VIII. The idea of union between the different members and 
+classes of a state, and how it can be secured, is the subject of the 
+hexagram Pi. The whole line occupying the fifth place, or that of 
+authority, in the hexagram, represents the ruler to whom the subjects 
+of all the other lines offer a ready submission. According to the 
+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 ;—which is also a law of the Yi, according to the ‘ Daily 
+Lecture.’ To me it has the suspicious look of being made for the 
+occasion. The harmony of union, therefore, is to be secured by 
+the sovereign authority of one; but he is warned to see to it that 
+his virtue be what will beseem his place, and subjects are warned 
+not to delay to submit to him. 
+
+
+Where does the ‘sincerity’ predicated of the subject of line x 
+come from? The ‘earthenware vessel’ is supposed to indicate its 
+plain, unadorned character; but there is nothing in the position 
+and nature of the line, beyond the general idea in the figure, to 
+suggest the attribute. 
+
+Line 2 is the proper correlate of 5. Its position in the centre 
+of the inner or lower trigram agrees with the movement of its 
+subject as proceeding from the inward mind. 
+
+Line 3 is weak, not in the centre, nor in its correct place. The 
+lines above and below it are both weak. All these things are sup- 
+posed to account for what is said on it. 
+
+‘The one beyond himself’ in line 4 is the ruler or king, who is 
+
+
+76 THE Yi KING. TEXT. 
+
+
+IX. Tue Hsté4o Xx HExacRam. 
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+Hsiao At indicates that (under its conditions) 
+there will be progress and success. (We see) dense 
+clouds, but no rain coming from our borders in the 
+west. 
+
+
+1. The first line, undivided, shows its subject re- 
+turning and pursuing his own course. What mistake 
+should he fall into? There will be good fortune. 
+
+
+2. The second line, undivided, shows its subject, 
+by the attraction (of the former line), returning (to 
+the proper course). There will be good fortune. 
+
+
+the subject of 5, and with whom union ought to be sought. The 
+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 
+union. The ancient kings had their great hunting expeditions 
+in the different seasons; and that of each season had its peculiar 
+rules. 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 
+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 
+in virtue and benevolence. 
+
+A weak line being in the 6th 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 is symbolised as ‘ without a head,’ that is, as not having 
+taken the first step, from which its action should begin, and go 
+on to the end. 
+
+
+SECT. I. THE HSIAO gHt HEXAGRAM. 77 
+
+
+3. The 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. 
+
+
+4. The fourth line, divided, shows its subject 
+possessed of sincerity. The danger of bloodshed is 
+thereby averted, and his (ground for) apprehension 
+dismissed. There will be no mistake. 
+
+
+5. The fifth line, undivided, shows its subject 
+possessed of sincerity, and drawing others to unite 
+with him. Rich in resources, he employs his neigh- 
+bours (in the same cause with himself). 
+
+
+6. The topmost line, undivided, shows how the 
+rain has fallen, and the (onward progress) is stayed ; 
+—(so) must we value the full accumulation of the 
+virtue (represented by the upper trigram). But a 
+wife (exercising restraint), however firm and correct 
+she may be, is in a position of peril, (and like) the 
+moon approaching to the full. Ifthe superior man 
+prosecute his measures (in such circumstances), there 
+will be evil. 
+
+
+IX. The name Hsido Afi is interpreted as meaning ‘small 
+restraint. The idea of ‘restraint’ having once been determined 
+on as that to be conveyed by the figure, it is easily made out that 
+the restraint must be small, for its representative is the divided line 
+in the fourth place; and the check given by that to all the undivided 
+lines cannot be great. Even if we suppose, as many critics do, 
+that all the virtue of that upper trigram Sun is concentrated in its 
+first line, the attribute ascribed to Sun is that of docile flexibility, 
+which cannot long be successful against the strength emblemed by 
+the lower trigram Ahien. The restraint therefore is small, and in 
+the end there will be ‘ progress and success.’ 
+
+The second sentence of the Thwan contains indications of the 
+place, time, and personality of the writer which it seems possible 
+to ascertain. The fief of AGu was the western portion of the 
+
+
+78 THE Yi KING. TEXT. 
+
+
+X. Tue Lit HeExacram. 
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+(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 
+era of king Wan. Rain coming and moistening the ground is the 
+cause of the beauty and luxuriance of the vegetable world, and 
+the emblem of the blessings flowing from good training and good 
+government. Here therefore in the west, the hereditary territory 
+of the house of A4u, are blessings which might enrich the whole 
+kingdom; but they are somehow restrained. The dense clouds do 
+not empty their stores. 
+
+P. Regis says:—‘ To declare openly that no rain fell from the 
+heavens long covered with dense clouds over the great tract of 
+country, which stretched from the western border to the court and 
+on to the eastern sea, was nothing else but leaving it to all thought- 
+ful minds to draw the conclusion that the family of Wan was 
+as worthy of the supreme seat as that of Shau, the tyrant, however 
+ancient, was unworthy of it (vol. i, p. 356).’ The intimation is not 
+put in the Text, however, so clearly as by P. Regis. 
+
+Line 1 is undivided, the first line of A ien, occupying its proper 
+place. Its subject, therefore, notwithstanding the check of line 4, 
+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 appropriate 
+to it, that place being central, its subject will make common cause 
+with the subject of line 1; and there will be good fortune. 
+
+Line 3, though strong, and in a proper place, yet not being 
+in the centre, is supposed to be less able to resist the restraint 
+of line 4; 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 trying to restrain the others; but it is in its proper place; it 
+is the first line also of Sun, whose attribute is docile flexibility. 
+
+
+SECT. I. THE Li HEXAGRAM. 79 
+
+
+1. The first line, undivided, shows its subject 
+treading his accustomed path. If he go forward, 
+there will be no error. 
+
+
+2. The second line, undivided, shows its subject 
+treading the path that is level and easy ;—a quiet 
+and solitary man, to whom, if he be firm and correct, 
+there will be good fortune. 
+
+
+3. The third line, divided, shows a one-eyed man 
+(who thinks he) can see; a lame man (who thinks 
+he) can walk well; one who treads on the tail of 
+a tiger and is bitten. (All this indicates) ill fortune. 
+We have a (mere) bravo acting the part of a great 
+ruler. 
+
+
+4. The fourth line, undivided, shows its subject 
+treading on the tail of a tiger. He becomes full of 
+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. 
+
+
+6. The sixth line, undivided, tells us to look at 
+(the whole course) that is trodden, and examine the 
+
+
+The strong lines are moved to sympathy and help, and ‘there 
+ig no mistake.’ 
+
+Line 5 occupies the central place of Sun, and converts, by the 
+sincerity of its subject, 4 and 6 into its neighbours, who suffer 
+themselves to be used by it, and effect their common object. 
+
+In line 6, the idea of the hexagram has run its course. The 
+harmony of nature is restored. The rain falls, 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 
+position of peril; and like the full moon, which must henceforth 
+wane. Let the superior man, when he has attained his end, remain 
+in quiet. 
+
+
+i aN ee 
+
+
+es 
+
+
+80 THE Yf KING. TEXT. 
+
+
+presage which that gives. If it be complete and 
+without failure, there will be great good fortune. 
+
+
+X. The character giving its name to the hexagram plays an im- 
+portant 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. 
+Looking at the figure, we see it is made up of the trigrams Tui, 
+representing a marsh, and A4ien, representing the sky. Tui is 
+a yin trigram, and its top line is divided. Below XAien, the great 
+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 
+hazardous (Shfi 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 
+
+
+_ predicated of one who was in the fangs of a tiger. The coming 
+
+
+scatheless out of such danger further suggests the idea of ‘ progress 
+and success’ in the course which king W4&n 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 
+stepping-stones, one may tread safely amid scenes of disorder and 
+peril. 
+
+
+Line 1 is an undivided line in an odd place; giving us the ideas 
+of activity, firmness, 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 ground. 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 Analects VII, x. 
+
+Line 4 is in contiguity with 5, whose subject is in the place of 
+authority; but he occupies the place proper to a weak or divided 
+line, 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 
+his fall. 
+
+
+SECT. I. THE THAI HEXAGRAM. ; SI 
+
+
+XI. Tue TuHAr Hexacram. 
+
+
+
+
+
+
+
+
+
+
+
+In Thai (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 
+part of its subject) will be fortunate. 
+
+
+2. The second line, undivided, shows one who can 
+bear with the uncultivated, will cross the Ho without 
+a boat, does not forget the distant, and has no (selfish) 
+friendships. Thus does he prove himself acting in 
+accordance with the course of the due Mean. 
+
+
+3. The third line, undivided, shows that, while 
+there is 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 
+sadness at the certainty (of such recurring changes); 
+and in this mood the happiness (of the present) may 
+be (long) enjoyed. 
+
+4. The fourth line, divided, shows its subject 
+fluttering (down);—not relying on his 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 night and 
+appropriate, the issue will be very good. 
+
+
+[16] G 
+
+
+82 THE Y! 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 line, divided, reminds us of (king) 
+Ti-yt’s (rule about the) marriage of his younger 
+sister. By such a course there is happiness and 
+there will be great good fortune. 
+
+
+6. The sixth line, divided, shows us the city wall 
+returned into the moat. It is 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 may be, he will 
+have cause for regret. 
+
+
+XI. The language of the Thwan has reference to the form of 
+Thai, with the three strong lines of A zien 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 are the latter 
+‘gone?’ In many editions of the Yi beneath the hexagram of Th4i 
+
+
+here, there appears that of Kwei Mei, the 54th in order (== ), 
+
+
+which becomes T h4i, if the third and fourth lines exchange places. 
+But in the notes on the Thwan, in the first Appendix, on hexa- 
+gram 6, I have spoken of the doctrine of ‘changing figures,’ and 
+intimated 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 W4n wrote these Thwan, he was taking the 64 hexa- 
+grams, as they were ready to his hand, and not forming one from 
+another by any process of divination. The ‘gone’ and ‘come’ 
+are merely equivalent to ‘below’ and ‘above,’ in the lower trigram 
+or in the upper. 
+
+A course in which the motive forces are represented by the three 
+strong, and the opposing by the three weak lines, must be pro- 
+gressive and successful. Th&i is called the hexagram of the 
+first month of the year, the first month of the natural spring, when 
+for six months, through the fostering sun and genial skies, the pro- 
+cesses of growth will be going on. 
+
+
+SECT. I. THE PH? HEXAGRAM. 8 3 
+
+
+XII. Tue Put Hexacram. 
+
+
+
+
+
+
+
+
+
+
+
+In Phi there is the want of good understanding 
+between the (different classes of) men, and its in- 
+dication is unfavourable to the firm and correct 
+
+
+The symbolism of paragraph 1 is suggested by the three strong 
+lines of Xien all together, and all possessed by the same instinct 
+to advance. The movement of the first will be supported by that 
+_ of the others, and be fortunate. 
+
+The second line is strong, but in an even place. This is sup- 
+posed to temper the strength of its subject ; which is expressed by the 
+first of his characteristics. But the even place is the central; and 
+it is responded to by a proper correlate in the fifth line above. 
+Hence come all the symbolism of the paragraph and the auspice 
+of 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 
+affairs. As night succeeds to day, and winter to summer, so 
+calamity may be expected to follow prosperity, and decay the 
+flourishing of a state. The third is the last of the lines of Xhien, 
+by whose strength and activity the happy state of Thai has been 
+produced. Another aspect of things may be looked for; but by 
+firmness and correctness the good estate of the present may be 
+long continued. 
+
+According to the treatise on the Thwan, the subjects of the 
+fourth and other upper lines are not ‘the small returning’ as 
+opponents of the strong lines below, as is generally supposed; but 
+as the correlates of those lines, of one heart and mind with them to 
+maintain the state of Th4i, and giving them, humbly but readily, 
+all the help in their power. 
+
+Ti-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 
+sister here referred to we do not know. P. Regis assumes that 
+he gave his sister in marriage to the lord of Aau, known in subse- 
+
+
+G 2 
+
+
+84 THE Yi KING. TEXT. 
+
+
+
+
+
+course of the superior man. We see in it the great 
+gone and the little come. 
+
+
+1. The first line, divided, suggests the idea of 
+grass pulled up, and bringing with it other stalks 
+with whose roots it is connected. With firm cor- 
+rectness (on the part of its subject), there will be 
+good fortune and progress. 
+
+
+2. The second line, divided, shows its subject 
+' patient and obedient. To the small man (comport- 
+ing himself so) there will be good fortune. If the 
+great man (comport himself) as the distress and ob- 
+struction require, he will have success. 
+
+
+3. The third line, divided, shows its subject 
+ashamed of the purpose folded (in his breast). 
+
+
+4. The fourth line, undivided, shows its subject 
+acting in accordance with the ordination (of Heaven), 
+and committing no error. His companions will come 
+and share in his happiness. 
+
+
+5. In the fifth line, undivided, we see him who 
+
+
+quent time as king W4n, and that she was the famous Thai-sze ;— 
+contrary to all the evidence I have been able to find on the subject. 
+According to KAang-3ze, 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 au- 
+thority 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 Thai has been run; and will be fol- 
+lowed 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 
+evil; and however the ruler may address good proclamations to 
+himself and the people of his capital, the coming evil cannot be 
+altogether averted. 
+
+
+SECT. 1. THE PH{ HEXAGRAM. 85 
+
+
+
+
+
+brings the distress and obstruction to a close,—the 
+great man and fortunate. (But let him say), ‘We 
+may perish! We may perish!’ (so shall the state of 
+things become firm, as if) bound to a clump of bushy 
+mulberry trees. 
+
+
+6. The sixth line, undivided, shows the overthrow 
+(and removal of) the condition of distress and ob- 
+struction. Before this there was that condition. 
+Hereafter there will be joy. 
+
+
+XII. The form of Phi, it will be seen, is exactly the opposite of 
+that of Thai: Much of what has been said on the interpretation 
+of that will apply to this, or at least assist the student in making 
+out the meaning of its symbolism. Phf is the hexagram of the 
+seventh month. Genial influences have done their work, the pro- 
+cesses 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 
+firm and correct, he will bring about a different issue. 
+
+Patience and obedience are proper for the small man in all 
+circumstances. If the great man in difficulty yet cherish these 
+attributes, he will soon have a happy issue out of the distress. 
+
+The third line is weak. Its place is odd, and therefore for it 
+incorrect. Its subject would vent his evil purpose, but has not 
+strength to do so. He is left therefore to the shame which he 
+ought to feel without a word of warning. Does the ming of the 
+fourth line mean ‘the ordination of Heaven,’ as A@ Hsf thinks; or 
+the orders of the ruler, as AAang-3ze 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 posi- 
+tion, will be good and correct, and issue in success and happiness. 
+
+The strong line in the fifth, (its correct), place, brings the distress 
+and obstruction to a close. Yet its subject—the ruler in the hexa- 
+gram—is warned to continue to be cautious in two lines of rhyme :— 
+
+‘And let him say, “I die! I die!” 
+So to a bushy clump his fortune he shall tie.” 
+
+There is an end of the condition of distress. It was necessary that 
+condition should give place to its opposite; and the strong line 
+in the topmost place fitly represents the consequent joy. 
+
+
+86 THE Yi KING. TEXT. 
+
+
+XIII. ‘Tue TuunGc ZAN HEXAGRAM. 
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+Thung Z4n (or ‘Union of men’) appears here (as 
+we find it) in the (remote districts of the) country, 
+indicating progress and success. It will be advan- 
+tageous to cross the great stream. It will be ad- 
+vantageous to maintain the firm correctness of the 
+superior man. 
+
+
+1. The first line, undivided, (shows the repre- 
+sentative of) the union of men just issuing from his 
+gate. There will be no error. 
+
+
+2. The second line, divided, (shows the repre- 
+sentative of) the union of men in relation with his 
+kindred. There will be occasion for regret. | 
+
+
+3. The third line, undivided, (shows its subject) 
+with his arms hidden in the thick grass, and at the 
+top of a high mound. (But) for three years he 
+makes no demonstration. 
+
+
+4. The fourth line, undivided, (shows its subject) 
+mounted on the city wall; but he does not proceed 
+to make the attack (he contemplates). There will 
+be good fortune. 
+
+5. Inthe fifth lime, undivided, (the representative 
+of) the union of men 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. I. THE THUNG zZAN HEXAGRAM. 87 
+
+
+sentative of) the union of men in the suburbs. There 
+will be no occasion for repentance. 
+
+
+AIM. Thung Zan describes a condition of nature and of the 
+state opposite to that of Phi. There was distress and obstruction ; 
+here is union. But the union must be based entirely on public 
+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 
+after by all the strong lines. The upper trigram is that of heaven, 
+which is above ; the lower is that of fire, whose tendency is to mount 
+upwards. All these things are in harmony with the idea of union. 
+But the union must be free from all selfish motives, and this is 
+indicated by its being in the remote districts of the country, where 
+people are unsophisticated, and free from the depraving effects 
+incident to large societies. A union from such motives will cope 
+with the greatest difficulties; and yet a word of caution is added. 
+
+
+Line 1 emblems the first attempts at union. It is strong, but in 
+the lowest place; and it has no proper correlate above. There 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 may afford ground for blame. 
+
+Line 3 is strong, and in an odd place; but it has not a proper cor- 
+relate in 6. This makes its subject more anxious to unite with 2; 
+but 2 is devoted to its proper correlate in 5, of whose strength 3 is 
+afraid, and takes the measures described. His abstaining so long, 
+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 ¢6llects his forces, defeats 
+them, and effects his purpose. 
+
+The union reaches to all within the suburbs, and is not yet uni- 
+versal ; but still there is no cause for repentance. 
+
+
+88 THE Yi KING. TEXT. 
+
+
+XIV. Tue TA YO Hexacram. 
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+TA YQ indicates that, (under the circumstances 
+which it implies), there will be great progress and 
+SUCCESS. 
+
+
+1. In the first line, undivided, there is no ap- 
+proach to what 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 
+(to the end). 
+
+
+2. In the second line, undivided, we have a large 
+waggon with its load. In whatever direction advance 
+is made, there will be no error. 
+
+
+3. The third line, undivided, shows us a feudal 
+prince presenting his offerings to the Son of Heaven. 
+A small man would be unequal (to such a duty). 
+
+
+4. The fourth line, undivided, shows its subject 
+keeping his great resources under restraint. ‘There 
+will be no error. 
+
+
+5. The fifth line, divided, shows the sincerity of 
+its subject reciprocated by that of all the others 
+(represented in the hexagram). Let him display a 
+proper majesty, and there will 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. T& YQ means ‘Great Havings;’ denoting in a kingdom 
+a state of prosperity and abundance, and in a family or individual, a 
+
+
+SECT. I. THE KHIEN HEXAGRAM. 89 
+
+
+XV. Tue Awien HExacRam. 
+
+
+
+
+
+Kien indicates progress and success. The su- 
+perior man, (being humble as it implies), will have 
+a (good) issue (to his undertakings). 
+
+
+1. The first line, divided, shows us the superior 
+man who adds humility to humility. (Even) the great 
+
+
+state of opulence. The danger threatening such a condition arises 
+from the pride which it is likely to engender. But everything here 
+is against that issue. Apart from the symbolism of the trigrams, 
+we have the place of honour occupied by a weak line, so that its 
+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 1, though strong, is at the lowest part of the figure, and 
+has no correlate above. No external influences have as yet acted 
+injuriously on its subject. Let him do as directed, and no hurtful 
+influence will ever affect him. 
+
+The strong line 2 has its proper correlate in line 5, the ruler of 
+the figure, and will use its strength in subordination to his humility. 
+Hence the symbolism. 
+
+Line 3 is strong, and in the right (an odd) place. The top- 
+most line of the lower trigram is the proper place for a feudal lord. 
+The subject of this will humbly serve the condescending ruler in 
+line 5. A small man, having the place without the virtue, would 
+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. 
+
+
+90 THE Yi KING. TEXT. 
+
+
+stream may be crossed with this, and there will be 
+good fortune. 
+
+
+2. The ‘second line, divided, shows us humility 
+that has made itself recognised. With firm correct- 
+ness there will be good fortune. 
+
+
+3. The third line, undivided, shows the superior 
+man of (acknowledged) merit. He will maintain his 
+success to the end, and have good fortune. 
+
+
+4. The fourth line, divided, shows one, whose 
+action would be in every way advantageous, stirring 
+up (the more) his humility. 
+
+
+5. The fifth line, divided, shows one who, without 
+being rich, is able to employ his neighbours. He 
+may advantageously use the force of arms, All 
+his movements will be advantageous, 
+
+
+6. The sixth line, divided, shows us humility that 
+has made itself recognised. The subject of it will 
+with advantage put his hosts in motion; but (he will 
+only) punish his own towns and 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 
+farther on the symbolism of the figure. Humility is the way to 
+permanent success. 
+
+
+A weak line, at the lowest place of the figure, is the fitting symbol 
+of the superior man adding humility to humility. 
+
+Line 2 is weak, central, and in its proper place, representing 
+a humility that has ‘crowed;’ that is, has proclaimed itself. 
+
+Line 3 is strong, and occupies an odd (its proper) place. It is 
+‘the lord of the hexagram,’ to whom all represented by the lines 
+above and below turn. 
+
+Line 4 is weak and in its proper position. Its subject is sure to 
+
+
+SECT. I. THE YU HEXAGRAM. QI 
+
+
+XVI. 
+
+
+
+
+
+Yui indicates that, (in the state which it oe 
+feudal princes may be set up, and the hosts put in 
+motion, with advantage. 
+
+
+1. The first line, divided, shows its subject pro- 
+claiming his pleasure and satisfaction. There will 
+be evil. 
+
+
+2. The second line, divided, shows one who is 
+
+
+firm as a rock. (He sees a thing) without waiting ~~ 
+
+
+till it has come to pass; with his firm correctness 
+there will be good fortune. 
+
+
+3. The third line, divided, shows one looking up 
+(for favours), while he indulges the feeling of plea- 
+sure and satisfaction. If he would understand !—- 
+If he be late in doing so, there will indeed be occa- 
+sion for repentance. 
+
+
+4. The fourth line, undivided, shows him from 
+whom the harmony and satisfaction come. Great 
+
+
+be successful and prosperous, but being so near the fifth line, he 
+should still use the greatest precaution. 
+
+All men love and honour humility, in itself and without the ad- 
+juncts which usually command obedience and respect. Hence his 
+neighbours follow the ruler in the fifth line, though he may not be . 
+very rich or powerful. His humility need not keep him from assert- 
+ing the right, even by force of arms. 
+
+The subject of the sixth line, which is weak, is outside the game, 
+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. 
+
+
+92 THE Yi KING. TEXT. 
+
+
+is the success which he obtains, Let him not allow 
+suspicions to enter his mind, and thus friends will 
+gather around him. 
+
+
+_7~ 5. The fifth line, divided, shows one with a chronic 
+complaint, but who lives on without dying. 
+
+
+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 as) completed, 
+there will be no error. 
+
+
+XVI. The Yi 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 supported. The fourth line, undivided, is the lord of the 
+figure, 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 
+gives to him his confidence; and all represented by the other lines 
+yield their obedience. 
+
+
+Line 1 is weak, and has for its correlate the strong 4. Its subject 
+may well enjoy the happiness of the time. But he cannot contain 
+himself, and proclaims, or boasts of, his satisfaction ;— which is evil. 
+
+Line 2, though weak, is in its correct position, the centre, more- 
+over, Of the lower trigram. Quietly and firmly its subject is able to 
+abide in his place, and exercise a far-seeing discrimination. All is 
+indicative of good fortune. 
+
+Line 3 is weak, and in an odd place. Immediately below line 4, 
+its subject keeps looking up 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. 
+
+The strong subject of line 4 is the agent to whom the happy 
+condition is Owing ; and it is only necessary to caution him to main- 
+tain his confidence in himself and his purpose, and his adherents 
+and success 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. I. THE SUI HEXAGRAM. 93 
+
+
+XVII. Tue Sur HEexacram. 
+
+
+
+
+
+
+
+
+Sui indicates that (under its conditions) there will 
+be great progress and success. But it will be advan- 
+tageous to be firm and correct. There will (then) 
+be no error. 
+
+
+1. The 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 own) gate to find associates, he will achieve 
+merit. 
+
+
+2. The second line, divided, shows us one who 
+cleaves to the little boy, and lets go the man of age 
+and experience. 
+
+
+3. The third line, divided, 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. | 
+
+
+4. The fourth line, undivided, shows us 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 ? 
+
+
+Hence he is represented as suffering from a chronic complaint, but 
+nevertheless he does not die. See Appendix II on the line. 
+Line 6, at the very top or end of the hexagram, is weak, and its 
+
+
+. subject is all but lost. Still even for him there is a chance of safety, 
+
+
+if he will but change. 
+
+
+94 THE Yi KING. | TEXT. 
+
+
+5. The fifth line, undivided, shows us (the ruler) 
+sincere in (fostering all) that is excellent. There 
+will be good fortune. 
+
+
+6. The topmost line, divided, shows us (that sin- 
+cerity) firmly held and clung to, yea, and bound fast. 
+(We see) the king with it presenting his offerings 
+on the western mountain. 
+
+
+XVII. Sui symbolises the idea of following. It is said to 
+follow Yii, the symbol of harmony and satisfaction. Where there 
+are these conditions men are sure to follow; nor will they follow 
+those in whom they have no complacency. The hexagram includes 
+the cases where one follows others, and where others follow him; 
+and the auspice of great progress and success is due to this flexi- 
+bility and applicability of it. But in both cases the following must 
+be guided by a reference to what is proper and correct. See the 
+notes on the Thwan and the Great Symbolism. 
+
+
+Line 1 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 
+his pursuit. Still through the native vigour indicated by the line 
+being strong, and in its correct place, its subject will be fortunate. 
+Going beyond his gate to find associates indicates his public spirit, 
+and superiority to selfish considerations. 
+
+Line 2 is weak. Its proper correlate is the strong gs; 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 1, reversing the course of 2 ;—with a different issue. It 
+is weak, however, and 4 is not its proper correlate ; hence the con- 
+clusion of the paragraph is equivalent to a caution. 
+
+Line 4 is 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 
+him from error and misfortune. 
+
+Line § is strong, and in its correct place, with 2 as its proper 
+correlate; 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 
+
+
+‘SECT. I. THE KO HEXAGRAM. 95 
+
+
+XVIII. Tue Ké Hexacram. 
+
+
+
+
+
+
+
+
+
+
+
+Kfi indicates great progress and success (to him 
+who deals properly with the condition represented 
+by it), There will be advantage in (efforts like that 
+of) crossing the great stream. (He should weigh 
+well, however, the events of) three days before the 
+turning point, and those (to be done) three days 
+after it. 
+
+
+1. The first line, divided, shows (a son) dealing 
+with the troubles caused by his father. If he be an 
+(able) son, the father will escape the blame of having 
+erred. The position is perilous, but there will be 
+good fortune in the end. 
+
+
+2. The second line, undivided, shows (a son) 
+dealing with the troubles caused by his mother. 
+He should not (carry) his firm correctness (to the 
+utmost). 
+
+
+3. The third line, undivided, shows (a son) dealing 
+with the troubles caused by his father. There may 
+be some small occasion for repentance, but there will 
+not be any great error. 
+
+
+4. The fourth line, divided, shows (a son) viewing 
+
+
+what is right. This influence not only extends to men, but also to 
+spiritual beings. ‘The western hill’ is mount Ai, at the foot 
+of which was the original settlement of the house of X4u, in 
+B.C. 1325. The use of the name ‘king’ here brings us down 
+from WaAn into the time of king WQ at least. 
+
+
+96 THE Yi KING. TEXT. 
+
+
+indulgently the troubles caused by his father. If he 
+go forward, he will find cause to regret it. 
+
+
+5. The fifth line, divided, shows (a son) dealing 
+with the troubles caused by his father. He obtains 
+the praise of using (the fit instrument for his work). 
+
+
+6. The sixth line, undivided, shows us one who 
+does not serve either king or feudal lord, but in a 
+lofty spirit prefers (to attend to) his own affairs. 
+
+
+XVIII. In the 6th Appendix it is said, ‘They who follow another 
+are sure to have services (to perform), and hence Sui is followed 
+by Kf.” But Kfi means the having painful or troublesome services 
+to do. It denotes here a state in which things are going to ruin, 
+as if through poison or venomous worms; and the figure is sup- 
+posed to describe the arrest of the decay and the restoration to 
+soundness and vigour, so as to justify its auspice of great progress 
+and success. To realise such a result, however, great efforts will 
+be required, as in crossing the great stream; and a careful con- 
+sideration of the events that have brought on the state of decay, 
+and the measures to be taken to remedy it is also necessary. See 
+Appendix I on the ‘three days.’ 
+
+
+The subject of line 1, and of all the other lines, excepting per- 
+haps 6, appears asa son. Yet the line itself is of the yin nature, 
+and the trigram in which it plays the principal part is also yin. 
+Line 2 is strong, and of the yang nature, with the yin line 5 as 
+its proper correlate. In line 2, 5 appears as the mother; but its sub- 
+ject there is again a son, and the upper trigram altogether is yang. 
+I am unable to account for these things. As is said in the note of 
+Regis on line 2 :—‘ Haec matris filiique denominatio ad has lineas 
+mere translatitia est, et, ut ait commentarius vulgaris, ad explicatio- 
+nem sententiarum eas pro matre et filio supponere dicendum 
+est. Nec ratio reddetur si quis in utroque hoc nomine mysterium 
+quaerat. Cur enim aliis in figuris lineae nunc regem, nunc vasal- 
+lum, jam imperil administrum, mox summum armorum 
+praefectum referre dicantur? Accommodantur scilicet lineae ad 
+verba sententiae et verba sententiae ad sensum, quemadmodum faci- 
+endum de methodis libri Shih King docet Mencius, V, i, ode 4. 2.’ 
+
+We must leave this difficulty. Line 1 is weak, and its correlate 
+4 is also weak. What can its subject do to remedy the state of 
+decay? But the line is the first of the figure, and the decay is not 
+
+
+SECT. I. THE LIN HEXAGRAM. 97 
+
+
+XIX. Tue Lin Hexacraom. 
+
+
+
+
+
+
+
+
+Lin (indicates that 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. 
+
+
+1. The first line, undivided, shows its subject 
+advancing in company (with the subject of the 
+
+
+yet great. By giving heed to the cautions in the Text, he will 
+accomplish what is promised. 
+
+The ruler in line 5 is represented by a weak line, while 2 is 
+strong. Thus the symbolism takes the form of a son dealing with 
+the prevailing decay induced somehow by his mother. But a son 
+must be very gentle 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 historical interpretation adopted by Regis and his friends, that 
+the father here is king W4n, the mother Thai-sze, and the son king 
+WA, cannot be maintained. I have searched, but in vain, for the 
+slightest Chinese sanction of it, and it would give to Kfi the mean- 
+ing of misfortunes endured, instead of troubles caused. 
+
+Line 3 is strong, and not central, so that its subject might well 
+go to excess in his efforts. But this tendency is counteracted by the 
+line’s place in the trigram Sun, often denoting lowly submission. 
+
+Line 4 is weak, and in an even place, which intensifies that 
+weakness. Hence comes the caution against going forward. 
+
+The weak line 5, as has been said, is the seat of the ruler; but 
+its proper correlate is the strong 2, the strong siding champion 
+minister, to whom the 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 
+part in public affairs, but occupied with the culture of himself. 
+
+
+(16] H 
+
+
+98 THE Yi KING. TEXT. 
+
+
+second line), Through his firm correctness there 
+will be good fortune. 
+
+
+2. The second line, undivided, shows its subject 
+advancing in company (with the subject of the first 
+line). There will be good fortune; (advancing) will 
+be in every way advantageous. 
+
+
+3. The 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. 
+
+
+4. The fourth line, divided, shows one advancing 
+in the highest mode. There will be no error. 
+
+
+5. The fifth line, divided, shows the advance of 
+wisdom, such as befits the great ruler. There will 
+be good fortune. 
+
+
+6. The sixth line, divided, shows the advance of 
+honesty and generosity. There will be good fortune, 
+and no error. 
+
+
+XIX. In Appendix VI Lin is explained as meaning ‘ great.’ The 
+writer, having misunderstood the meaning of the previous K 4, sub- 
+joins—‘ He who performs such services may become “ great.”’ But 
+Lin denotes the approach of authority,—to inspect, to comfort, or 
+to rule. When we look at the figure, we see two strong undivided 
+lines advancing on the four weak lines above them, and thence 
+follows the assurance that their action will be powerful and suc- 
+cessful, That action must be governed by rectitude, however, and 
+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.’ Li A4n-&At (Ming dynasty) says:—‘ The sun 
+(or the day) is the symbol of what is Yang; and the moon is the 
+symbol of what is Yin. Eight is the number of the second of the 
+four emblematic figures (the smaller Yin), and seven is the num- 
+ber 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 
+eighth month ;” and to indicate the period of the coming of what is 
+
+
+SECT. I. THE KWAN HEXAGRAM. 99 
+
+
+
+
+
+XX. THe Kwan HEeExaGRam. 
+
+
+
+
+
+
+
+
+_ KwéAn shows (how he whom it represents should 
+be like) the worshipper who has washed his hands, 
+but not (yet) presented his offerings ;—with sincerity 
+
+
+Yang, we use the phrase, “the seventh day.”’ The Khang-hst 
+editors say that this is the best explanation of the language of the 
+Text that can be given :—‘ The Yang numbers culminate in 9g, the 
+influertce then receding 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 
+such expressions as “3 days,” “ 3 years,” “10 years,” &c., we make 
+them unintelligible.’ Lin is the hexagram of the twelfth month. 
+
+
+Line 1 is a strong line in its proper place. The danger is that 
+its subject may be more strong than prudent, hence the caution in 
+requiring firm correctness. 
+
+Line 2, as strong, should be in an odd place; but this is more than 
+counterbalanced by the central position, and its correlate in line 5. 
+
+Line 3 is weak, and neither central, nor in its correct position. 
+Hence its action will not be advantageous; but being at the top 
+of the trigram Tui, which means being pleased, its subject is repre- 
+sented as ‘well pleased to advance.’ Anxious reflection will save 
+him from error. 
+
+Line 4, though weak, is in its proper place, and has for its cor- 
+relate the strong 1. Hence its advance 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 ;—~ 
+characteristic of the wise ruler. 
+
+Line 6 is the last of the trigram KhwaAn, the height therefore 
+of docility. Line 2 is not its correlate, but it belongs to the Yin 
+to seek for the Yang ; and it is so emphatically in this case. Hence 
+the characteristic and issue as assigned. 
+
+
+H 2 
+
+
+100 THE yi KING. TEXT. 
+
+
+
+
+
+and an appearance of dignity (commanding reverent 
+regard), 
+
+
+1. The first line, divided, shows the looking of 
+a lad;—not blamable in men of inferior rank, but 
+matter for regret in superior men. 
+
+
+2. The second line, divided, shows one peeping 
+out from a door. It would be advantageous if it 
+were (merely) the firm correctness of a female. 
+
+
+3. The third line, divided, shows one looking at 
+(the course of) his own life, to advance or recede 
+(accordingly). 
+
+4. The fourth line, divided, shows one contem- 
+plating the glory of the kingdom. It will be ad- 
+vantageous for him, being such as he is, (to seek) 
+to be a guest of the king. 
+
+
+5. The fifth line, undivided, shows its subject 
+contemplating his own life(-course). A superior 
+man, he will (thus) fall into no error. 
+
+
+6. The sixth line, undivided, shows its subject 
+contemplating his character to see if it be indeed that 
+of a superior man. He will not fall into error. 
+
+
+XX. The Chinese character Kw4n, from which this hexagram 
+is named, is used in it in two senses. In the Thwan, the first 
+paragraph of the treatise on the Thwan, and the paragraph on 
+the Great Symbolism, it denotes showing, manifesting; in all 
+other places it denotes contemplating, looking at. The sub- 
+ject of the hexagram is the sovereign and his subjects, how he 
+manifests himself to them, and how they contemplate him. The 
+two upper, undivided, lines belong to the sovereign; the four weak 
+tines below them are his subjects,—ministers and others who look 
+up at him. Kwé4n is the hexagram of the eighth month. 
+
+In the Thwan king Wan symbolises the sovereign by a wor- 
+shipper when he is most solemn in his religious service, at the 
+commencement of it, full of sincerity and with a dignified carriage. 
+
+
+Line 1 is weak, and in the lowest place, improper also for it ;— 
+
+
+SECT. I. THE SHIH HO HEXAGRAM. IOI 
+
+
+
+
+
+XXII. Tuer SuHin Ho Hexacram. 
+
+
+
+
+
+
+
+
+Shih Ho indicates successful progress (in the con- 
+dition of things which it supposes). It will be 
+advantageous to use legal constraints. 
+
+
+1. The first line, undivided, shows one with his 
+feet in the stocks and deprived of his toes. There 
+will be no error. 
+
+
+2. The second line, divided, shows one biting 
+through the soft flesh, and (going on to) bite off 
+the nose. There will be no error. 
+
+
+the symbol of a thoughtless lad, who cannot see far, and takes only 
+superficial views. 
+
+Line 2 is also weak, but in its proper place, showing a woman, 
+living retired, and only able to peep as from her door at the subject 
+of the fifth line. But ignorance and retirement are proper in a 
+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 
+according 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. Its subject is moved 
+accordingly, and stirred to ambition. 
+
+Line 5 is strong, and in the place of the ruler. He is a superior 
+man, but this does not relieve him from the duty of self-contempla- 
+tion or examination. 
+
+There is a slight difference in the 6th paragraph from the gth, 
+which can hardly be expressed in a translation. By making a 
+change in the punctuation, however, the different significance may 
+be brought out. Line 6 is strong, 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. 
+
+
+102 THE Yt KING. TEXT. 
+
+
+3. The third line, divided, shows one gnawing 
+dried flesh, and meeting with what is disagreeable. 
+There will be occasion for some small regret, but no 
+(great) error. 
+
+
+4. The fourth line, undivided, shows one gnawing 
+the flesh dried on the bone, and getting the pledges 
+of money and arrows. It will be advantageous to 
+him to realise the difficulty of his task and be firm,— 
+in which case there will be good fortune. 
+
+
+5. The fifth line, divided, shows one gnawing at 
+dried flesh, and finding the yellow gold. Let him 
+be firm and correct, realising the peril (of his posi- 
+tion). There will be no error. 
+
+
+6. The sixth line, undivided, shows one wearing 
+the cangue, and deprived of his ears. There will 
+be evil. 
+
+
+XXI. Shih Ho means literally ‘Union by gnawing.’ We see in 
+the figure two strong lines in the first and last places, while all the 
+others, with the exception of the fourth, are divided. This suggests 
+the idea of the jaws and the mouth between them kept open by some- 
+thing in it. Let that be gnawed through and the mouth will close 
+and the jaws come together. So in the body politic. Remove the 
+obstacles to union, and high and low will come together with a 
+good understanding. And how are those obstacles to be removed? 
+By force, emblemed by. the grfawing; that is, by legal constraints. 
+And these are sure to be successful. The auspice of the figure is 
+favourable. There will be success. 
+
+
+Lines 1 and 6 are much out of the game or action described in 
+the figure. Hence they are held to represent parties receiving 
+punishment, while the other lines represent parties inflicting it. 
+The punishment in line 1 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 restraint, 
+but cutting them off, as the Chinese character suggests, the punish- 
+ment appears to a western reader too severe. 
+
+Line 2 is weak, appropriately therefore in an even place, and 
+it is central besides. The action therefore of its subject should 
+
+
+SECT. 1. _ THE Pf HEXAGRAM. 103 
+
+
+
+
+
+XXII. Tue Pt Hexacram. 
+
+
+
+
+
+
+
+
+
+
+
+Pi indicates that there should be free course (in 
+what it denotes). There will be little advantage 
+(however) if it be allowed to advance (and take 
+the lead). 
+
+
+be effective; and this is shown by the ‘biting through the soft 
+flesh,’ an easy thing. Immediately below, however, is a strong 
+offender represented by the strong line, and before he will submit 
+it is necessary to ‘bite off his nose ;’ for punishment is the rule ;— 
+it 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 ; and 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 were heard, 
+brought to the court an arrow (ora 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 
+some other metal. See the Official Book of Kau, 27. 14, 15. The 
+subject of the fourth line’s getting those pledges indicates his 
+exercising his judicial functions; and what he gnaws through indi- 
+cates their difficulty. Moreover, though the line is strong, it is in 
+an even place; and hence comes the lesson of caution. 
+
+The fifth line represents ‘the lord of judgment.’ As it is a weak 
+line, he will be disposed to leniency; and his judgments will be 
+correct. This is declared by his finding the ‘ yellow metal;’ for 
+yellow is one of the five ‘correct’ colours. The position is in the 
+centre 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 sub- 
+ject of line 6, one persisting in wrong, a strong criminal, wearing 
+the cangue, and deaf to counsel. Of course the auspice is evil. 
+
+
+104 THE Yi KING. TEXT. 
+
+
+1. The first line, undivided, shows one adorning 
+(the way of) his feet. He can discard a carriage 
+and walk on foot. 
+
+
+2. The second line, divided, shows one adorning 
+his beard. 
+
+
+3. The third line, undivided, shows its subject 
+with the appearance of being adorned and bedewed 
+(with rich favours). But let him ever maintain his 
+firm correctness, and there will be good fortune. 
+
+
+4. The fourth line, divided, shows one looking as 
+if adorned, but only in white. As if (mounted on) 
+a white horse, and furnished with wings, (he seeks 
+union with the subject of the first line), while (the 
+intervening third pursues), not as a robber, but in- 
+tent on a matrimonial alliance. 
+
+
+5. The fifth line, divided, shows its subject 
+adorned by (the occupants of) the heights and gar- 
+dens. He bears his roll of silk, small and slight. 
+He may appear stingy; but there will be good 
+fortune in the end. 
+
+
+6. The sixth line, undivided, shows one with 
+white as his (only) ornament. There will be no 
+error. 
+
+
+XXII. The character Pi is the symbol of what is ornamental 
+and of the act of adorning. As there is ornament in nature, so 
+should there be in society; but its place is secondary to that of 
+what is substantial. This is the view of king W4n in his Thwan. 
+The symbolism of the separate lines is sometimes fantastic. 
+
+
+Line 1 is strong, and in an odd place. It is at the very bottom 
+of the hexagram, and is the first line of Li, the trigram for fire or 
+light, and suggesting what is elegant and bright. Its subject has 
+nothing to do but to attend to himself. Thus he cultivates— 
+adorns—himselfin his humble position; but if need be, nghteous- 
+ness requiring it, he can give up every luxury and indulgence. 
+
+
+SECT. I. THE PO HEXAGRAM. 105 
+
+
+XXIII. Tue Po Hexacram. 
+
+
+
+
+
+Po indicates that (in the state which it symbolises) 
+it will not be advantageous to make a movement in 
+any direction whatever. 
+
+
+Line 2 is weak and in its proper place, but with no proper cor- 
+relate above. The strong line 3 is similarly situated. These two 
+lines therefore keep together, and are as the beard and the chin. 
+Line 1 follows 2. What is substantial commands and rules what 
+is merely ornamental. 
+
+Line 3 is strong, and between two weak lines, which adorn it, 
+and bestow their favours on it. But this happy condition is from 
+the accident of place. The subject of the line must be always 
+correct and firm to ensure its continuance. 
+
+Line 4 has its proper correlate in 1, from whose strength it 
+should receive ornament, but 2 and the strong 3 intervene and 
+keep them apart, so that the ornament is only white, and of no 
+bright colour. Line 4, however, is faithful to 1, and earnest for their 
+union. And finally line 3 appears in a good character, and not 
+with the purpose to injure, so that the union of 1 and 4 takes 
+place. All this is intended to indicate how ornament recognises 
+the superiority of solidity. Compare the symbolism of the second 
+line of Xun (3), and that of the topmost line of Kh wei (38). 
+
+Line 5 is in the place of honour, and has no proper correlate in 2. 
+It therefore associates with the strong 6, which is symbolised by 
+the heights and gardens round a city, and serving both to protect 
+and to beautify it. Thus the subject of the line receives adorning 
+from without, and does not of itself try to manifest it. Moreover, 
+in his weakness, his offerings of ceremony are poor and mean. 
+But, as Confucius said, ‘In ceremonies it is better to be sparing 
+than extravagant.’ Hence that stinginess does not prevent a good 
+auspice. 
+
+Line 6 is at the top of the hexagram. Ornament has had its 
+course, and here there is a return to pure, ‘white,’ simplicity. 
+Substantiality is better than ornament. 
+
+
+106 THE Y!? KING. TEXT. 
+
+
+1. The first line, 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, divided, shows one over- 
+throwing the couch by injuring its frame. (The 
+injury will go on to) the destruction of (all) firm 
+correctness, and there will be evil. 
+
+
+3. The third line, divided, shows its subject among 
+the overthrowers ; but there will be no error. 
+
+
+4. The fourth line, divided, shows its subject 
+having overthrown the couch, and (going to injure) 
+the skin (of him who lies on it). There will be evil. 
+
+
+5. The fifth line, divided, shows (its subject lead- 
+ing on the others like) a string of fishes, and (ob- 
+taining for them) the favour that lights on the 
+inmates of the palace. There will be advantage in 
+every way. | 
+
+6. The topmost line, undivided, shows its subject 
+(as) a great fruit which has not been eaten. The 
+superior man finds (the people again) as a chariot 
+carrying him. The small men (by their course) 
+overthrow their own dwellings. 
+
+
+XXIII. Po is the symbol of falling or of causing to fall, and 
+may be applied, both in the natural and political world, to the 
+process of decay, or that of overthrow. ‘The figure consists of 
+five divided lines, and one undivided, which last thus becomes the 
+prominent and principal line in the figure. Decay or overthrow 
+has begun at the bottom of it, and crept up to the top. The 
+hexagram is that of the ninth month, when the beauty and glory of 
+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 
+the lesson for him is to wait. The power operating against him is 
+
+
+SECT. I. THE FO HEXAGRAM. 107 
+
+
+XXIV. Tue FO Hexacram. 
+
+
+Ffi indicates that there will be free course and 
+progress (in what it denotes). (The subject of it) 
+finds no one to distress him in his exits and 
+
+
+too strong; but the fashion of political.life passes away. If he wait, 
+a change for the better will shortly appear. 
+
+
+The lesser symbolism is chiefly that of a bed or couch with its 
+occupant. The idea of the hexagram requires this occupant to be 
+overthrown, or at least that an attempt be made to overthrow him. 
+Accordingly the attempt in line 1 is made by commencing with the 
+legs of the couch. The symbolism goes on to explain itself. The 
+object of the evil worker is the overthrow of all firm correctness. 
+Of course there will be evil. 
+
+Line 2 is to the same effect as 1; only the foe has advanced 
+from the legs to the frame of the couch. 
+
+Line 3 also represents an overthrower ; but it differs from 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 the danger is imminent. The couch has been 
+overthrown. ‘The person of the occupant is at the mercy of the 
+destroyers. 
+
+With line 5 the symbolism changes. The subject of 5 is ‘lord 
+of all the other weak lines,’ and their subjects are at his disposal. 
+He and they are represented as fishes, following one another as if 
+strung together. All fishes come under the category of yin. 
+Then the symbolism changes again. The subject of 5, representing 
+and controlling all the yin lines, is loyal to the subject of the 
+yang sixth line. He is the rightful sovereign in his palace, and 5 
+leads all the others there to enjoy the sovereign’s favours. 
+
+We have still different symbolism under line 6. Its strong 
+subject, notwithstanding the attempts against him, survives, and 
+acquires fresh vigour. The people again cherish their sovereign, 
+and the plotters have wrought to their own overthrow. 
+
+
+108 THE Yi KING. TEXT. 
+
+
+entrances; friends come to him, and no error is 
+committed. He will return and repeat his (proper) 
+course. In seven days comes his return. There will 
+be advantage in whatever direction movement is 
+made. 
+
+
+1. The first line, undivided, shows its subject re- 
+turning (from an error) of no great extent, which 
+would not proceed to anything requiring repentance. 
+There will be great good fortune. 
+
+
+2. The second line, divided, shows the admirable 
+return (of its subject). There will be good fortune. 
+
+
+3. The third line, divided, shows one who has 
+made repeated returns. The position is perilous, 
+but there will be no error. 
+
+
+4. The fourth line, divided, shows its subject 
+moving right in the centre (among those represented 
+by the other divided lines), and yet returning alone 
+(to his proper path). 
+
+5. The fifth line, divided, shows the noble return of 
+its subject. There will be no ground for repentance. 
+
+
+6. The topmost line, divided, shows its subject 
+all astray on the subject of returning. There will 
+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. 
+
+
+XXIV. Ff symbolises the idea of returning, coming back or 
+over again. The last 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 
+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. I. THE WO WANG HEXAGRAM, 109 
+
+
+XXV. Tue WO Wana HeExacram. 
+
+
+
+
+
+
+
+
+
+
+
+WA Wang indicates 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 
+illustrate the subject from what we see in nature,—Po is the hexa- 
+gram of the ninth month, in which the triumph of cold and 
+decay in the year is nearly complete. It is complete in the tenth 
+
+
+month, whose hexagram is Khwin == =; then follows our hex- 
+
+
+agram FQ, 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 
+political and social state of a nation. There is nothing in the Yi 
+to suggest the hope of a perfect society or kingdom that cannot 
+be moved. 
+
+The strong bottom line is the first of An, the trigram of move- 
+ment, and the upper trigram is KhwAn, denoting docility and capa- 
+city. The strong returning line will meet with no distressing 
+obstacle, and the weak lines will change before it into strong, and 
+be as friends. The bright quality will be developed brighter and 
+brighter from day to day, and month to month. 
+
+The sentence, ‘In seven days comes his return,’ occasions some 
+perplexity. If the reader will refer to hexagrams 44, 33, 12, 20, 
+23, and 2, he will see that during the months denoted by those 
+figures, the sth, 6th, 7th, 8th, gth, and roth, the yin lines have 
+gradually been prevailing over the yang, until in Khw&n (2) they 
+have extruded them entirely from the lineal figure. Then comes 
+our Ff, as a seventh figure, in which the yang line begins to 
+reassert 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 fora month. And something analogous—we 
+cannot say exactly what—must have place in society and the 
+state. 
+
+
+110 THE Yi KING. TEXT. 
+
+
+correct. If (its subject and his action) be not 
+correct, he will fall into errors, and it will not be 
+advantageous for him to move in any direction. 
+
+
+1. The first line, undivided, shows its subject free 
+from all insincerity. His advance will be accom- 
+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. 
+
+
+3. The third line, divided, shows calamity hap- 
+pening to one who is free from insincerity ;—as in 
+
+
+The concluding auspice or oracle to him who finds this Fa 
+by divination is what we might expect. 
+
+
+The subject of line 1 is of course the undivided line, meaning 
+here, says KAing-3ze, ‘the way of the superior man.’ There must 
+have been some deviation from that, or ‘returning’ could not be 
+spoken of. 
+
+Line 2 is in its proper place, andvcentral; but it is weak. This 
+is more than compensated for, however, by its adherence to line 1, 
+the fifth line not being a proper correlate. Hence the return of 
+its subject is called excellent or admirable. 
+
+Line 3 is weak, and in the uneven place of a strong line. It is 
+the top line, moreover, of the trigram whose attribute is move- 
+ment. Hence the symbolism; but any evil issue may be prevented 
+by a realisation of danger and by caution. 
+
+Line 4 has its proper correlate in 1; different from all the other 
+weak lines; and its course is different accordingly. 
+
+Line 5 is in the central place of honour, and the middle line of 
+Khw&n, denoting docility. Hence its auspice. 
+
+Line 6 is weak ; and being 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. I. THE w0 WANG HEXAGRAM. II! 
+
+
+_the case of an ox that has been tied up. A passer 
+by finds it (and carries it off), while the people in the 
+neighbourhood have the calamity (of being accused 
+and apprehended). 
+
+
+4. The fourth line, undivided, shows (a case) in 
+which, if its subject can remain firm and correct, 
+there will be no error. 
+
+
+5. The fifth line, undivided, shows one who is 
+free from insincerity, and yet has fallen ill. Let 
+him not use medicine, and he will have occasion for 
+joy (in his recovery). 
+
+
+6. The topmost line, undivided, shows its subject 
+free from insincerity, yet sure to fall into error, if 
+he take action. (His action) will not be advan- 
+tageous in any way. 
+
+
+XXV. Wang isthe symbol of being reckless, and often of being 
+insincere; Wii Wang is descriptive of a state of entire freedom from 
+such a condition ; its subject is one who is entirely simple and sin- 
+cere. The quality is characteristic of the action of Heaven, and of 
+the highest style of humanity. In this hexagram we have an essay 
+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 his influence, the greater his success. But let him see to it 
+that he never swerve from being correct. 
+
+
+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 2 is weak, central, and in its correct place. The quality 
+may be predicated of it in its highest degree. There is an entire 
+freedom in its subject from selfish or mercenary motive. He is 
+good simply for goodness’ sake. And things are so constituted 
+that his action will be successful. 
+
+But calamity may also sometimes befal the best, and where there 
+is this freedom from insincerity ; and line 3 being weak, and inthe 
+place of an even line, lays its subject open to this misfortune. ‘The 
+people of the neighbourhood’ are of course entirely innocent. 
+
+Line 4 is the lowest in the trigram of strength, and 1 is not a 
+
+
+112 THE Yi KING. TEXT. 
+
+
+XXVI. THe TA Art HeExacram. 
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+Under the conditions of T4 A it will be advan- 
+tageous to be firm and correct. (If its subject do 
+not seek to) enjoy his revenues in his own family 
+(without taking service at court), there will be good 
+fortune. It will be advantageous for him to cross 
+the great stream. 
+
+
+1. The first line, undivided, shows its subject in a 
+position of peril. It will be advantageous for him 
+to stop his advance. 
+
+
+2. The second line, undivided, shows a carriage 
+with the strap under it removed. 
+
+
+3. The third line, undivided, shows its subject 
+urging his way with good horses. It will be ad- 
+vantageous for him to realise the difficulty (of his 
+course), and to be firm and correct, exercising him- 
+self daily in his charioteering and methods of defence; 
+
+
+proper correlate, nor is the fourth the place for a strong line. 
+Hence the paragraph must be understood as a caution. 
+
+Line 5 is strong, in the central place of honour, and has its 
+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 his efforts a way of 
+escape for him will be opened. 
+
+Line 6 is at the top of the hexagram, and comes into the field 
+when the action has run its course. He should be still, and not 
+initiate any fresh movement. 
+
+
+SECT. I. THE TA KHG HEXAGRAM. 113 
+
+
+then there will be advantage in whatever direction 
+he may advance. 
+
+
+4. The fourth line, divided, shows the young bull, 
+(and yet) having the piece of wood over his horns. 
+There will be great good fortune. 
+
+
+5. The fifth line, divided, shows the teeth of a 
+castrated hog. There will be good fortune. 
+
+
+6. The sixth line, undivided, shows its subject 
+(as) in command of the firmament of heaven. There 
+will be progress. 
+
+
+XXVI. AKA has two meanings. It is the symbol of restraint, 
+and of accumulation. What is repressed and restrained accumu- 
+lates its strength and increases its volume. Both these meanings 
+are found in the treatise on the Thwan; the exposition of the 
+Great Symbolism has for its subject the accumulation of virtue. The 
+different lines are occupied with the repression or restraint of move- 
+ment. The first three lines receive that repression, the upper three 
+exercise it. The accumulation to which all tends is that of virtue ; 
+and hence the name of Ta XQ, ‘the Great Accumulation.’ 
+
+What the Thwan teaches, is that he who goes about to 
+accumulate his virtue must be firm and correct, and may then, 
+engaging in the public service, enjoy the king’s grace, and under- 
+take the most difficult enterprises. 
+
+Line 1 is subject to the repression of 4, which will be increased 
+if 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 
+itself, its 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. 
+
+Line 3 is the last of Xhien, and responds to the sixth line, the 
+last of Kan, above. But as they are both strong, the latter does 
+not exert its repressive force. They advance rapidly together; 
+but the position is perilous for 3. By firmness and caution, how- 
+ever, its subject will escape the peril, and the issue will be good. 
+
+The young bull in line 4 has not yet got horns. The attaching 
+to their rudiments the piece of wood to prevent him from goring is 
+an instance of extraordinary precaution ; and precaution is always 
+good. 
+
+
+[16] I 
+
+
+114 THE Yfi KING. TEXT. 
+
+
+XXVIII. Tue f Hexacram. 
+
+
+
+
+
+I indicates that with firm correctness there will be 
+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. 
+
+
+1. The first line, undivided, (seems to be thus 
+addressed), ‘ You leave your efficacious tortoise, and 
+look at me till your lower jaw hangs down.’ There 
+will be 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 will lead to evil. 
+
+
+3. The third line, divided, shows one acting con- 
+trary to the method of nourishing. However firm 
+he may be, there will be evil. For ten years let him 
+not take any action, (for) it will not be in any way 
+advantageous. : 
+
+
+A boar is a powerful and dangerous animal. Let him be cas- 
+trated, and though his tusks remain, he cares little to use them. 
+Here line 5 represents the ruler in the hexagram, whose work is 
+to repress the advance of evil. A conflict with the subject of the 
+strong second line in its advance 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 work of repression is over, and the strong subject of line 6 
+has now the amplest scope to carry out the idea of the hexagram 
+in the accumulation of virtue. 
+
+
+SECT. I. THE { HEXAGRAM. 115 
+
+
+4. The fourth line, divided, shows one looking 
+downwards for (the power to) nourish. ‘There will 
+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. 
+
+
+5. The fifth line, divided, shows one acting con- 
+trary to what is regular and proper; but if he abide 
+in firmness, there will be good fortune. He should 
+not, (however, try to) cross the great stream. 
+
+
+6. The sixth line, undivided, shows him from 
+whom comes the nourishing. His position is 
+perilous, but there will be good fortune. It will 
+be advantageous to cross the great stream. 
+
+
+XXVII. fis 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 
+top, and the four divided lines between them. The first line is the 
+first in the trigram AAn, denoting movement; and the sixth is the 
+third in Kan, denoting what is solid. The former is the lower 
+jaw, part of the mobile chin; and the other the more fixed upper 
+jaw. The open lines are the cavity of the mouth. As the name 
+of the hexagram, [ denotes nourishing,—one’s body or mind, one’s 
+self or others. The nourishment in both the matter and method 
+will differ according to the object of it; and every one must deter- 
+mine what to,employ and do in every case by exercising his own 
+thoughts, only one thing being premised,—that in both respects the 
+nourishing must be correct, and in harmony with what is right. The 
+auspice of the whole hexagram is good. 
+
+The first line is strong, and in its proper place; its subject might 
+suffice for the nourishing of himself, like a tortoise, which is sup- 
+posed to live on air, without more solid nourishment. But he is 
+drawn out of himself by desire for the weak 4, his proper correlate, 
+at whom he looks till his jaw hangs down, or, as we say, his mouth 
+waters. Hence the auspice is bad. The symbolism takes the 
+form of an expostulation addressed, we must suppose, by the 
+fourth line to the first. 
+
+The weak 2, insufficient for itself, seeks nourishment first from 
+
+
+12 
+
+
+116 THE Yf KING. TEXT. 
+
+
+
+
+
+XXVIII. Tue TA Kwo HeExacram. 
+
+
+
+
+
+
+
+
+
+
+
+Ta Kwo suggests to us a beam that is weak. 
+There will be advantage in moving (under its con- 
+ditions) in any direction whatever; there will be 
+success. 
+
+
+1. The first line, divided, shows one placing mats 
+of the white mdo grass under things set on the 
+ground. There will be no error. 
+
+
+2. The second line, undivided, shows a decayed 
+
+
+the strong line below, which is not proper, and then from the 
+strong 6, not its proper correlate, and too far removed. In either 
+case the thing is evil. 
+
+Line 3 is weak, in an odd place; and as it occupies the last 
+place in the trigram of movement, all that quality culminates in its 
+subject. Hence he considers himself sufficient for himself, without 
+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 
+all below. Its proper correlate is the strong 1; and though weak 
+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 
+being penetrated with the idea of the hexagram, he feels himself in 
+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. I. THE TA KWO HEXAGRAM. 117 
+
+
+willow producing shoots, or an old husband in pos- 
+session of his young wife. There will be advantage 
+in every way. | 
+
+3. The third line, undivided, shows a beam that 
+is weak, There will be evil. 
+
+
+4. The fourth line, undivided, shows a beam 
+curving upwards. There will be good fortune. If 
+(the subject of it) looks for other (help but that of 
+line one), there will be cause for regret. 
+
+
+5. The fifth line, undivided, shows a decayed 
+willow producing flowers, or an old wife in posses- 
+sion of her young husband. There will be occasion 
+neither for blame nor for praise. 
+
+
+6. The topmost line, divided, shows its subject 
+with extraordinary (boldness) wading through a 
+stream, till the water hides the crown of his head. 
+There will be evil, but no ground for blame. 
+
+
+XXVIII. Very extraordinary times require very extraordinary 
+gifts in the conduct of affairs in them. This is the text on which 
+king W4n and his son discourse after their fashion in this hexa- 
+gram. What goes, in their view, to constitute anything extraor- 
+dinary is its greatness and difficulty. There need not be about it 
+what is not right. 
+
+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 
+a great beam unable to sustain its own weight. But the second 
+and fifth lines are both strong and in the centre; and from this 
+and the attributes of the component trigrams a good auspice is 
+obtained. 
+
+
+Line 1 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 
+there is a good auspice. 
+
+Line 2 has no proper correlate above. Hence he inclines to the 
+weak 1 below him; and we have the symbolism of the line. An 
+
+
+118 THE Yi KING. TEXT. 
+
+
+
+
+
+XXIX. Tue Kuan HeExacram. 
+
+
+
+
+
+
+
+
+Khan, here repeated, shows the possession of 
+sincerity, through which the mind 1s _ penetrating. 
+Action (in accordance with this) will be of high 
+value. 
+
+
+1. The first line, divided, shows its subject in the 
+double defile, and (yet) entering a cavern within it. 
+There will be evil. 
+
+
+2. The second line, undivided, shows its subject 
+
+
+old husband with a young wife will yet have children; the action 
+of the subject of 2 will be successful. 
+
+Line 3 is strong, and in an odd place. Its subject is confident 
+in his own strength, but his correlate in 6 is weak. Alone, he is 
+unequal to the extraordinary strain on him, and has for his symbol 
+the weak beam. 
+
+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- 
+pered. He will be equal to his task. Should he look out for the 
+help of the subject of 1, that would affect him with another element 
+of weakness ; and his action would give cause for regret. 
+
+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 1, so does this to 6. But here the willow 
+only produces flowers, not shoots ;—its decay will soon reappear. 
+An old wife will have no children. If the subject of the line is not 
+to be 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 it ; but his 
+motive modifies the judgment on his conduct. 
+
+
+SECT. I. THE KHAN HEXAGRAM. 119 
+
+
+in all the peril of the defile. He will, however, get 
+a little (of the deliverance) that he seeks. 
+
+
+3- The third line, divided, shows its subject, 
+whether he comes or goes (=descends or ascends), 
+confronted by a defile. All is peril to him and 
+unrest. (His endeavours) will lead him into the 
+cavern of the pit. There should be no action (in 
+such a case). 
+
+
+4. The fourth line, divided, shows its subject (at 
+a feast), with (simply) a bottle of spirits, and a sub- 
+sidiary basket of rice, while (the cups and bowls) 
+are (only) of earthenware. He introduces his im- 
+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. 
+
+
+rr GN 
+
+
+XXIX. The trigram Khan, which is doubled to form this hexa- 
+gram, is the lineal symbol of water. Its meaning, as a character, 
+is ‘a pit,’ ‘a perilous cavity, or defile ;’ and here and elsewhere in 
+the Yi it leads the reader to think of a dangerous defile, with water 
+flowing through it. It becomes symbolic of danger, and what the 
+authors of the Text had in mind was to show how danger should 
+be encountered, its effect on the mind, and how to get out of it. 
+
+The trigram exhibits a strong central line, between two divided 
+lines. The central represented to king Wan the sincere honesty 
+and goodness of the subject of the hexagram, whose mind was 
+sharpened and made penetrating by contact with danger, and who 
+
+
+120 THE Yi KING. TEXT. 
+
+
+XXX. Tue Li Hexacram. 
+
+
+
+
+
+
+
+
+
+
+
+Li indicates that, (in regard to what it denotes), 
+it will be advantageous to be firm and correct, and 
+that thus there will be free course and _ success. 
+
+
+acted in a manner worthy of his character. It is implied, though 
+the Thwan does not say it, that he would get out of the danger. 
+
+
+Line 1 is weak, at the bottom of the figure, and has no correlate 
+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 
+involve himself more deeply in it like the subject of 1, and obtains 
+some ease. 
+
+Line 3 is weak, and occupies the place of a strong line. Its 
+subject is in an evil case. 
+
+Line 4 is weak, and will get no help from its correlate in 1. Its 
+subject is not one who can avert the danger threatening himself 
+and others. But his position is close to that of the ruler in 5, 
+whose intimacy he cultivates with an unostentatious sincerity, sym- 
+bolled by the appointments of the simple feast, and whose intelli- 
+gence he cautiously enlightens. In consequence, there will be no 
+error. 
+
+The subject of line 5 is on the eve of extrication and deliverance. 
+The waters of the defile will ere long have free vent and disappear, 
+and the ground will be levelled and made smooth. The line is 
+strong, in a proper place, and in the place of honour. 
+
+The case of the subject of line 6 is hopeless. When danger 
+has reached its highest point, there he is, represented by a weak 
+line, and with no proper correlate below. The ‘thicket of thorns’ 
+is taken as a metaphor for a prison; but if the expression has 
+a history, 1 have been unable to find it. 
+
+
+SECT. I. THE Li HEXAGRAM. 121 
+
+
+Let (its subject) also nourish (a docility like that of) 
+the cow, and there will be good fortune. 
+
+
+1. The first line, undivided, shows one ready to 
+move with confused steps. But he treads at the 
+same time reverently, and there will be no mistake. 
+
+
+2. The second line, divided, shows its subject 
+in his place in yellow. There will be great good 
+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 it, he utters the groans of an old man 
+of eighty. There will be evil. 
+
+
+4. The fourth line, undivided, shows the manner 
+of its subject's coming. How abrupt it is, as with 
+fire, with death, to be rejected (by all)! 
+
+
+5. The fifth line, divided, shows its subject as 
+one with tears flowing in torrents, and groaning in 
+sorrow. There will be good fortune. 
+
+
+XXX. Lf is the name of the trigram representing fire and light, 
+and the sun as the source of both of these. Its virtue or attribute 
+is brightness, and by a natural metaphor intelligence. But Li has 
+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 bright- 
+ness,’ a phrase which is understood to denominate the ruler. If we 
+take the two central lines as indicating the subject, we have weakness, 
+dwelling with strength above and below. In either case there are 
+required from the subject a strict adherence to what is correct, and 
+a docile humility. On the second member of the Thwan A’4ang- 
+3ze says :—‘ The nature of the ox is docile, and that of the cow is 
+much more so. The subject of the hexagram adhering closely to 
+
+
+122 THE Y? KING. TEXT. 
+
+
+6. The topmost line, undivided, shows the king 
+employing its subject in his punitive expeditions. 
+Achieving admirable (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. 
+
+
+what is correct, he must be able to act in obedience to it, as docile 
+as a cow, and then there will be good fortune.’ 
+
+
+Line 1 is strong, and at the bottom of the trigram for fire, the 
+nature of which is to ascend. Its subject therefore will move 
+upwards, and is in danger of doing so coarsely and vehemently. 
+But the lowest line has hardly entered 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, silioge 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 
+subject appear in this unseemly manner, disastrous to himself. 
+
+Line 5 is in the place of honour, and central. But it is weak, 
+as is its correlate. Its position between the strong 4 and 6 fills its 
+subject with anxiety and apprehension, that express themselves as 
+is described. But such demonstrations are a proof of his inward 
+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 its trigrams in the highest degree, and his own proper 
+vigour. Through these his achievements are great, but his generous 
+consideration is equally conspicuous, and he falls into no error. 
+
+
+SECT. II. THE HSIEN HEXAGRAM. 123 
+
+
+TEXT. SECTION II. 
+
+
+XXXI. Tue Hsien HexacraM. 
+
+
+
+
+
+
+
+
+
+
+
+Hsien indicates that, (on the fulfilment of the 
+conditions implied in it), there will be free course 
+and success. Its advantageousness will depend on 
+the being firm and correct, (as) in marrying a young 
+lady. There will be good fortune. 
+
+
+1. The 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 third line, undivided, shows one moving 
+his thighs, and keeping close hold of those whom 
+he follows. Going forward (in this way) will cause 
+regret. 
+
+
+4. The fourth line, undivided, shows that firm 
+correctness which will lead to good fortune, and 
+prevent all occasion for repentance. If its subject 
+be unsettled in his movements, (only) his friends 
+will follow his purpose. 
+
+5. The fifth line, undivided, shows one moving 
+the flesh along the spine above the heart. There 
+will be no occasion for repentance. 
+
+
+124 THE Yi KING. TEXT. 
+
+
+6. The sixth line, divided, shows one moving his" 
+jaws and tongue. 
+
+
+XXXI. With the 31st hexagram commences the Second Section 
+of the Text. It is difficult to say why any division of the hexagrams 
+should be made here, for the student tries in vain to discover any con- 
+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 we find in the Second. That the division was made, how- 
+ever, at a very early time, appears from the sixth Appendix on the 
+Sequence of the Hexagrams, where the writer sets forth an analogy 
+between the first and second figures, representing heaven and earth, 
+as the originators of all things, and this figure and the next, repre- 
+senting (each of them) husband and wife, as the originators of all 
+the social relations. This, however, is far from carrying conviction 
+to my mind. The division of the Text of the Yi into two sections 
+is a fact of which I 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 Adu, on the various 
+lines, always uses Kan for it in the sense of ‘moving’ or ‘ influenc- 
+ing to movement or action.’ This is to my mind the subject of 
+the hexagram considered as an essay,—‘ Influence; the different 
+ways of bringing it to bear, and their issues.’ 
+
+The Chinese character called hsien is =e the graphic symbol 
+for ‘all, together, jointly.’ Kan, the symbol for ‘influencing,’ has 
+hsien in it as its phonetic constituent (though the changes in pro- 
+nunciation make it hard for an English reader to appreciate this), 
+with the addition of hsin, the symbol for ‘the heart.’ Thus Ie 
+
+
+kan, ‘to affect or influence,’ = + i); and it may have been 
+that while the name or word was used with the significance of 
+‘influencing,’ the ,\)) was purposely dropt from 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 teach- 
+ing of the hexagram, it is derived from the more recent symbolism 
+of the eight trigrams ascribed to king Wan, and exhibited on p. 33 
+and plate III. The more ancient usage of them is given in the 
+paragraph on the Great Symbolism of Appendix II. The figure 
+consists of Kan (=="=), ‘the youngest son,’ and over it Tui 
+
+===), ‘the youngest daughter.’ These are in ‘happy union.’ 
+
+
+
+
+
+
+
+
+SECT. II. THE HANG HEXAGRAM. 125 
+
+
+XXXII. Tue HAnc HExacram. 
+
+
+
+
+
+
+
+
+
+
+
+Hang indicates successful progress and no error 
+(in what it denotes), But the advantage will come 
+from being firm and correct; and movement in any 
+direction whatever will be advantageous. 
+
+
+1. The first line, divided, shows its subject deeply 
+(desirous) of long continuance. Even with firm 
+
+
+No influence, it is said, is so powerful and constant as that between 
+husband and wife; and where these are young, it is especially 
+active. Hence it is that Hsien is made up of Kan and Tui. All 
+this is to me very doubtful. I can dimly apprehend why the whole 
+line ( ) was assumed as the symbol of strength and authority, 
+and the broken line as that of weakness and submission. Beyond 
+this I cannot follow Ff-hsi in his formation of the trigrams; and 
+still less can I assent to the more recent symbolism of them ascribed 
+to king Wn. 
+
+Coming now to the figure, and its lines, the subject is that of 
+mutual influence; and the author teaches that that influence, correct 
+in itself, and for correct ends, is sure to be effective. He gives an 
+instance,—the case of a man marrying a young lady, the regulations 
+for which have been laid down in China from the earliest times with 
+great strictness and particularity. Such influence will be effective 
+and fortunate. 
+
+
+
+
+
+Line 1 is weak, and at the bottom of the hexagram. Though 
+4 be a proper correlate, yet the influence indicated by it must be 
+ineffective. However much a man’s great toes may be moved, that 
+will not enable him to walk. 
+
+The calves cannot move of themselves. They follow the moving 
+of the feet. The moving of them indicates too much anxiety to 
+move. Line 2, moreover, is weak. But it is also the central line, and 
+if its subject abide quiet, till he is acted on from above, there will 
+be good fortune. 
+
+Neither can the thighs move of themselves. The attempt to 
+
+
+126 THE YI KING. TEXT: 
+
+
+correctness there will be evil; there will be no 
+advantage in any way. 
+
+
+2. The second line, undivided, shows all occasion 
+for repentance disappearing. 
+
+
+3. The third line, undivided, shows one who does 
+not continuously maintain his virtue. There are 
+those who will impute this to him as a disgrace. 
+However firm he may be, there will be ground for 
+regret. 
+
+
+4. The fourth line, undivided, shows a field where 
+there is no game. 
+
+
+5. The fifth line, divided, shows its subject con- 
+tinuously maintaining the virtue indicated by it. In 
+a wife this will be fortunate; in a husband, evil. 
+
+
+6. The topmost line, divided, shows its subject 
+exciting himself to long continuance. There will 
+be evil. 
+
+
+move them is inauspicious. Its subject, however, the line being 
+strong, and in an odd place, will wish to move, and follows the sub- 
+ject of 4, which is understood to be the seat of the mind. He 
+exercises his influence therefore with a mind and purpose, which is 
+not good. 
+
+Line 4 is strong, but in an even place. It is the seat of the mind. 
+Its subject therefore is warned to be firm and correct in order to a 
+good issue. If 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 body behind the 
+heart, and is supposed therefore to indicate an influence, ineffec- 
+tive indeed, but free from selfish motive, and not needing to be 
+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 
+will only be that of loquacity and flattery, the evil of which needs 
+not to be pointed out. 
+
+
+XXXII. The subject of this hexagram may be given as persever- 
+ance in well doing, or in continuously acting out the law of one’s 
+
+
+SECT. IJ. THE THUN HEXAGRAM. 127 
+
+
+XXXIII. Tue Tuun Hexacram. 
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+Thun indicates successful progress (in its circum- 
+stances). To a small extent it will (still) be advan- 
+tageous to be firm and correct. 
+
+
+1. The first line, divided, shows a retiring tail. 
+The position is perilous. No movement in any 
+direction should be made. 
+
+
+being. The sixth Appendix makes it a sequel of the previous 
+figure. As that treats, it is said, of the relation between husband 
+and wife, so this treats 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 
+youth. Hang consists of Sun, ‘the oldest daughter,’ and Aan, 
+the oldest son. The couple are more staid. The wife occupies 
+the lower place; and the relation between them is marked by her 
+submission. This is sound doctrine, especially from a Chinese 
+point of view ; but I doubt whether such application of his teaching 
+was in the mind of king Wan. Given two parties, an inferior and 
+superior in correlation. If both be continuously observant of what 
+is correct, the inferior being also submissive, and the superior firm, 
+good fortune and progress may be predicated of their course. 
+
+
+Line 1 has a proper correlate in 4; but between them are two 
+strong lines; and it is itself weak. These two conditions are 
+against its subject receiving much help from the subject of 4. He 
+should be quiet, and not forward for action. 
+
+Line 2 is strong, but in the place of a weak line. Its position, 
+however, being central, and its subject holding fast to the due 
+mean, the unfavourable condition of an even place is 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 THE Yf KING. TEXT. 
+
+
+
+
+
+2. The second line, divided, shows its subject 
+holding (his purpose) fast as if by a (thong made 
+from the) hide of a yellow ox, which cannot be 
+broken. 
+
+
+3. The third line, undivided, shows one retiring 
+but bound,—to his distress and peril. (If he were 
+to deal with his binders as in) nourishing a servant 
+or concubine, it would be fortunate for him. 
+
+
+4. The fourth line, undivided, shows its subject 
+retiring notwithstanding his likings. In a superior 
+man this will lead to good fortune; a small man 
+cannot attain to this. 
+
+
+5. The fifth line, undivided, shows its subject 
+retiring in an admirable way. With firm correctness 
+there will be good fortune. 
+
+
+6. The sixth line, undivided, shows its subject 
+retiring in a noble way. It will be advantageous 
+in every respect. 
+
+
+the attraction of his correlate in 6, he is supposed to be ready 
+to abandon his place and virtue. He may try to be firm and cor- 
+rect, but circumstances are adverse to him. 
+
+Line 4 is strong in the place of a weak line, and suggests the 
+symbolism of the duke of Aéu. 
+
+The weak 5th line responds to the strong 2nd, and may be sup- 
+posed to represent a wife conscious of her weakness, and docilely 
+submissive ; which is good. A husband, however, and a man gene- 
+rally, has to assert himself, and lay down the rule of what is right. 
+
+In line 6 the principle of perseverance has run its course; the 
+motive power of Aan is exhausted. The line itself is weak. The 
+violent efforts of its subject can only lead to evil. 
+
+
+AXXIII. Thun is the hexagram of the sixth month; the yin 
+influence is represented by two weak lines, and has made good its 
+footing in the year. 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. Il. THE TA KWANG HEXAGRAM. 129 
+
+
+
+
+
+XXXIV. Tue TA Awanc HEXAGRAM. 
+
+
+
+
+
+
+
+
+TA Awang indicates that (under the conditions 
+which it symbolises) it will be advantageous to be 
+firm and correct. 
+
+
+
+
+
+the necessity of the time requires superior men to withdraw before 
+them.’ Yet the auspice of Thun is not all bad. By firm correct- 
+ness the threatened evil may be arrested to a small extent. 
+
+
+‘A retiring tail’ seems to suggest the idea of the subject of the 
+lines hurrying away, which would only aggravate the evil and 
+danger of the time. 
+
+‘His purpose’ 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 
+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 1 and 2. | 
+He is too familiar with them, and they presume, and fetter his 
+movements ;—compare Analects, 17. 45. He should keep them at 
+a distance. 
+
+Line 4 has a correlate in 1, and is free to exercise the decision 
+belonging to its subject. The line is the first in Kien, symbolic 
+of strength. 
+
+In the Sh IV, v, Section 2. 9, the worthy ft Yin is made to say, 
+‘The minister will not for favour or gain continue in an office 
+whose work is done;’ and the Khang-hsf editors refer to his 
+words as an illustration of what is said on line 5. It has its 
+correlate in 2, and its subject carries out the purpose to retire ‘in 
+an admirable way.’ 
+
+Line 6 is strong, and with no correlate to detain it in 3. 
+Its subject vigorously and happily carries out the idea of the 
+hexagram. 
+
+
+[16] K 
+
+
+130 THE Yi KING. TEXT. 
+
+
+1. The first line, undivided, shows its subject 
+manifesting his strength in his toes. But advance 
+will lead to evil,—most certainly. 
+
+
+2. The second line, undivided, shows that with 
+firm correctness there will be good fortune. 
+
+
+3. The 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. 
+
+
+4. The fourth line, undivided, shows (a case in 
+which) firm correctness leads to good fortune, and 
+occasion for repentance disappears. (We see) the 
+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 
+wovld 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&A Kwang. It 
+suggested to king W4n a state or condition of things in which 
+there was abundance of strength and vigour. Was strength aloné 
+enough for the conduct of affairs? No. He saw also in the figure 
+that which suggested to him that strength should be held in subor- 
+dination to the idea of right, and exerted only in harmony with it. 
+
+
+SECT. II. THE 3IN HEXAGRAM. I3! 
+
+
+XXXV. Tue 31In HeExacram. 
+
+
+
+
+
+
+
+
+In 3in we see a prince who secures the tranquil- 
+lity (of the people) presented on that account with 
+numerous horses (by the king), and three times in 
+a day received at interviews. 
+
+
+This is the lesson of the hexagram, as sententiously expressed 
+in the Thwan. 
+
+
+Line 1 is strong, in its correct place, and also the first line in 
+Khien, the hexagram of strength, and the first line in Ta A wang. 
+The idea of the figure might seem to be concentrated in it; and 
+hence we have it symbolised by ‘strength in the toes,’ or ‘advancing.’ 
+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 feared. Then 
+the place is that in the centre. With firm correctness there will be 
+good fortune. 
+
+Line 3 is strong, and in its proper place. It is at the top more- 
+over of Xhien. A small man so symbolled will use his strength to 
+the utmost; but not so the superior man. For him the position 
+is beyond the safe middle, and he will be cautious ; and not injure 
+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 com- 
+mences. The subject of the line going forward thus cautiously, 
+his strength will produce good effects, such as are described. 
+
+Line 5 is weak, and occupies a central place. Its subject will 
+cease therefore to exert his strength; but this hexagram does not 
+forbid the employment of strength, but would only control and 
+
+
+a K 2 
+
+
+132 THE Yi KING. TEXT. 
+
+
+1. The first line, divided, 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 
+error. 
+
+
+2. The second line, divided, shows its subject 
+with the appearance of advancing, and yet of being 
+sorrowful. If he be firm and correct, there will be 
+good fortune. He will receive this great blessing 
+from his grandmother. 
+
+
+3. The third line, divided, shows its subject 
+trusted by all (around him). All occasion for re- 
+pentance will disappear. 
+
+
+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 peril. 
+
+
+5. The fifth line, divided, shows how all occasion 
+for repentance disappears (from its subject). (But) 
+let him not concern himself about whether he shall 
+fail or succeed. To advance will be fortunate, and 
+in every way advantageous. 
+
+
+6. The topmost line, undivided, shows one ad- 
+vancing his horns. But he only uses them to punish 
+the (rebellious people of his own) city. The position 
+
+
+direct it. All that is said about him is that he will give no occasion 
+for repentance. 
+
+Line 6 being at the top of X4n, the symbol of movement, and at 
+the top of T& Xwang, its subject may be expected to be active in 
+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 results, as he desists from the 
+prosecution of his unwise efforts, 
+
+
+SECT. II. THE 3IN IEXAGRAM. 133 
+
+
+is perilous, but there will be good fortune. (Yet) 
+however firm and correct he may be, there will be 
+occasion for regret. 
+
+
+XXXV. The Thwan of this hexagram expresses its subject 
+more fully and plainly than that of any of the previous thirty-four. 
+It is about a feudal prince whose services to the country have 
+made him acceptable to his king. The king’s favour has been 
+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 lines dimly indicates the qualities of such 
+aprince. Sin means ‘to advance.’ Hexagrams 46 and 53 agree 
+with this in being called by names that indicate progress and ad- 
+vance. The advance in Sin is like that of the sun, ‘the shining 
+light, shining more and more to the perfect day.’ 
+
+
+Line 1 is weak, and in the lowest place, and its correlate in 4 is 
+neither central nor in its correct position. This indicates the small 
+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 weak, and its correlate in 5 is also weak. Its subject 
+therefore has still to mourn in obscurity. But his position is 
+central and correct, and he holds on his way, till success comes 
+ere long. The symbolism says he receives it ‘from his grand- 
+mother ;’ and readers will be startled by the extraordinary state- 
+ment, as I was when I first read it. Literally the Text says ‘ the 
+king’s mother,’ as P. Regis rendered it,—‘ Istam magnam felicitatem 
+a matre regis recipit.’ He also tries to give the name a historical 
+reference ;—to Thai-Aiang, the grandmother of king Wan; Thiai- 
+Zin, his mother; or to Th4i-sze, his wife, and the mother of king 
+WA and the duke of Xu, all famous in Chinese history, and cele- 
+brated in the Shih. But ‘king’s father’ and ‘king’s mother’ are 
+well-known Chinese appellations for ‘ grandfather’ and ‘grand- 
+mother.’ This is the view given on the passage, by Ahaing-3ze, 
+A Hsi, and the Khang-hsi editors, the latter of whom, indeed, 
+account for the use of the name, instead of ‘deceased mother,’ 
+which we find in hexagram 62, by the regulations observed in the 
+ancestral temple. These authorities, moreover, all agree in saying 
+that the name points us to line 5, the correlate of 2, and ‘the lord 
+of the hexagram.’ Now the subject of line 5 is the sovereign, who 
+at length acknowledges the worth of the feudal lord, and gives him 
+
+
+134 THE Yf KING. TEXT. 
+
+
+XXXVI. Tue Mineo { HExacram. 
+
+
+
+
+
+
+
+
+Ming f indicates that (in the circumstances which 
+it denotes) it will be advantageous to realise the 
+
+
+the great blessing. The ‘New Digest of Comments on the Yi 
+(1686),’ in its paraphrase of the line, has, ‘ He receives at last this 
+great blessing from the mild and compliant ruler.’ I am not sure 
+that ‘ motherly king’ would not be the best and fairest translation 
+of the phrase. 
+
+Canon McClatchie has a very astonishing note on the name, 
+which he renders ‘ Imperial Mother’ (p. 164) :—‘ That is, the wife 
+of Imperial Heaven (Juno), who occupies the “ throne of the dia- 
+gram,” viz. the fifth stroke, which is soft and therefore feminine. 
+She is the Great Ancestress of the human race. See Imp. Ed. 
+vol. iv, Sect. v, p. 25, Com.’ Why such additions to the written 
+word? 
+
+Line 3 is weak, and in an odd place; but the subjects of 1 and 
+2 are possessed by the same desire to advance as the subject of 
+this. A common trust and aim possess them; and hence the not 
+unfavourable auspice. 
+
+Line 4 is strong, but it is in an even place, nor is it central. 
+It suggests the idea of a marmot (? or rat), stealthily advancing. 
+Nothing could be more opposed to the ideal of the feudal lord in 
+the hexagram. 
+
+In line 5 that lord and his intelligent sovereign meet happily. 
+He holds on his right course, indifferent as to results, but things 
+are so ordered that he is, and will continue to be, crowned with 
+success. 
+
+Line 6 is strong, and suggests the idea of its subject to the last 
+continuing his advance, 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 
+against the rebellious there, that such a prince should have any 
+occasion to use force is matter for regret. 
+
+
+SECT. lI. THE MING { HEXAGRAM. 135 
+
+
+difficulty (of the position), and maintain firm cor- 
+rectness. 
+
+
+1. The first line, undivided, shows its subject, (in 
+the condition indicated by) Ming I, flying, but with 
+drooping wings. When the superior man (is re- 
+volving) his going away, he may be for three days 
+without eating. Wherever he goes, the people 
+there may speak (derisively of him). 
+
+
+2. The second line, divided, shows its subject, 
+(in the condition indicated by) Ming [, wounded in 
+the left thigh. He saves himself by the strength of 
+
+
+a (swift) horse; and is fortunate. 
+
+
+3. The third line, undivided, shows its subject, 
+(in the condition indicated by) Ming 1, hunting in. 
+the south, and taking the great chief (of the dark- 
+ness). He should not be eager to make (all) correct 
+(at once). 
+
+
+4. The fourth line, divided, shows its subject (just) 
+entered into the left side of the belly (of the dark 
+land). (But) he is able to carry out the mind appro- 
+priate (in the condition indicated by) Ming I, quitting 
+the gate and courtyard (of the lord of darkness). 
+
+5. The fifth line, divided, shows how the count of 
+Kt fulfilled the condition indicated by Ming [. It 
+
+
+will be advantageous to be firm and correct. 
+
+
+6. The sixth line, divided, shows the case where 
+there is no light, but (only) obscurity. (Its subject) 
+had at first ascended to (the top of) the sky; his 
+future shall be to go into the earth. 
+
+
+XXXVI. In this hexagram we have the representation of a good 
+and intelligent minister or officer going forward in the service of 
+his country, notwithstanding the occupancy of the throne by a weak 
+
+
+136 THE yf KING. TEXT. 
+
+
+XXXVII. Tue AYA ZKN HEXAGRAM. 
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+For (the realisation of what is taught in) Aia 
+Zan, (or for the regulation of the family), what is 
+
+
+and unsympathising sovereign. Hence comes its name of Ming f, 
+or ‘Intelligence Wounded,’ that is, injured and repressed. The 
+treatment of the subject shows how such an officer will conduct 
+himself, and maintain his purpose. The symbolism of the figure 
+is 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 3in is followed by Ming f. 
+
+
+Line 1 is strong, and in its right place ;—its subject should be 
+going forward. But the general signification of the hexagram 
+supposes him to be wounded. The wound, however, being re- 
+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 directly as ‘the supe- 
+rior 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 
+days and not think of it. When he does withdraw, opposition 
+follows him ; but it is implied that he holds on to his own good 
+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 night. 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 
+the sovereign, emblemed by the upper trigram, is concentrated. 
+The lower trigram 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 height. Hence the subject of the 
+
+
+SECT. Il. THE KIA ZAN HEXAGRAM. I 
+
+
+7 
+
+
+(52 
+
+
+most advantageous is that the wife 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 line, divided, shows its subject 
+taking nothing on herself, but in her central place 
+attending to the preparation of the food. Through 
+her firm correctness there will be good fortune. 
+
+
+3. The third line, undivided, shows its subject 
+(treating) the members of the household with stern 
+severity. There will be occasion for repentance, 
+there will be peril, (but) there will (also) be good 
+fortune. If the wife and children were to be smirk- 
+ing and chattering, in the end there would be occa- 
+sion for regret. | 
+
+
+4. The fourth line, divided, shows its subject 
+
+
+line becomes a hunter pursuing his game, and successfully. The 
+good officer will be successful in his struggle; but let him not be 
+over eager to put all things right at once. 
+
+Line 4 is weak, but in its right place. AQ Hsi says he does not 
+understand the symbolism, as given in the Text. The translation 
+indicates the view of it commonly accepted. The subject of the 
+line evidently escapes from his position of danger with little 
+damage. 
+
+Line 5 should be the place of the ruler or sovereign in the hex- 
+agram; 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 Ai, whose action appears 
+in the Sha, III, pp. 123,127,128. He 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 
+sky, he is as the sun hidden below the earth. I can well believe 
+that the writer had the last king of Shang in his mind. 
+
+
+138 THE YI KING. TEXT. 
+
+
+enriching the family. There will be great good 
+fortune. 
+
+
+5. The fifth line, undivided, shows the influence 
+of the king extending to his family. There need 
+be no anxiety; there will be good fortune. 
+
+
+6. The topmost line, undivided, shows its subject 
+possessed of sincerity and arrayed in majesty. In 
+the end there will be good fortune. 
+
+
+XXXVII. Aid Zan, the name of the hexagram, simply means 
+‘a household,’ or ‘the members of a family.’ The subject of the 
+essay based on the figure, however, is the regulation of the family, 
+effected mainly by the co-operation of husband and wife in their 
+several spheres, and only needing to become universal to secure 
+the good order of the kingdom. The important place occupied 
+by the wife in the family is seen in the short sentence of the Thwan. 
+That she be firm and correct, and do her part well, is the first thing 
+necessary to its regulation. 
+
+
+Line 1 is strong, and in a strong place. It suggests the necessity 
+of strict rule in governing the family. Regulations must be estab- 
+lished, and their observance strictly insisted on. 
+
+Line 2 is weak, and in the proper place for it,—the centre, more- 
+over, of the lower trigram. It fitly represents the wife, and what is 
+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. See the Shih, III, 350. 
+
+Line 3 is strong, and in an odd place. If the place were central, 
+the strength 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 W&n is the theme. The central place here tempers 
+the display of the strength and power. 
+
+
+SECT. II. THE KHWEI HEXAGRAM. 139 
+
+
+XXXVIII. Tue Axwer HEXAGRAM. 
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+K hwei indicates that, (notwithstanding the con- 
+dition of things which it denotes), in small matters 
+there will (still) be good success. 
+
+
+1. The first line, undivided, shows that (to its 
+subject) occasion for repentance will disappear. He 
+has lost his horses, but let him not seek for them; 
+—they will return of themselves. Should he meet 
+with bad men, he will not err (in communicating 
+with them). 
+
+
+2. The second line, undivided, shows its subject 
+happening to meet with his lord in a bye-passage. 
+There will be no error. 
+
+
+3. In the third line, divided, we see one whose 
+carriage is dragged back, while the oxen in it are 
+pushed back, and he is himself subjected to the 
+shaving of his head and the cutting off of his nose. 
+There is no good beginning, but there will be a 
+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 
+
+
+Line 6 is also strong, and being in an even place, the subject of 
+it might degenerate into stern severity, but he is supposed to be 
+sincere, complete in his personal character and self-culture, and 
+hence his action will only lead to good fortune. 
+
+
+140 THE Yi KING. TEXT. 
+
+
+line), and they blend their sincere desires together. | 
+The position is one of peril, but there will be no 
+mistake. 
+
+
+5. The fifth line, divided, shows that (to its sub- 
+ject) occasion for repentance will disappear. With 
+his relative (and minister he unites closely and 
+readily) as if he were biting through a piece of skin. 
+When he goes forward (with this help), what error 
+can there be? 
+
+
+6. The topmost line, undivided, shows its subject 
+solitary amidst the (prevailing) disunion. (In the 
+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 
+against him, 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. 
+
+
+XXXVIII. Khwei denotes a social state in which division and 
+mutual alienation prevail, and the hexagram teaches how in small 
+matters this condition may be healed, and the way prepared for the 
+cure of the whole system. The writer or writers of Appendixes 
+I and II point out the indication in the figure of division and dis- 
+union according to their views. In Appendix VI those things appear 
+as a necessary sequel to the regulation of the family ; while it is 
+impossible to discover any allusion to the family in the Text. 
+
+
+Line 1 is strong, and in an odd place. <A successful course 
+might be auspiced for its subject ; but the correlate in line 4 is also 
+strong; and therefore disappointment and repentance are likely 
+to ensue. In the condition, however, indicated by Khwei, 
+where people have a common virtue, they will help one another. 
+Through the good services of 4, the other will not have to repent. 
+His condition may be emblemed by a traveller’s loss of his horses, 
+which return to him of themselves. 
+
+Should he meet with bad men, however, let him not shrink from 
+them. Communication with them will be of benefit. His good 
+
+
+SECT. II. THE KIEN HEXAGRAM. Iq! 
+
+
+
+
+
+XXXIX. Tue Aten HEXAGRAM. 
+
+
+
+
+
+
+
+
+In (the state indicated by) Kien advantage will 
+be found in the south-west, and the contrary in the 
+north-east. It will be advantageous (also) to meet 
+
+
+
+
+
+may overcome their evil, and at least it will 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 mark the time. A casual, as it were a stolen, inter- 
+view, as in a bye-lane or passage, however will be useful, and may 
+lead on to a better understanding. 
+
+Line 3 is weak, where it ought to be strong. Its correlate, how- 
+ever, in 6 is strong, and the relation between them might seem 
+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 
+repulsion emblemed in the Text. At the same time the subject of 
+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 1, in this hexagram, correlates of the same 
+class help each other. Hence the subjects of 4 and 1, meeting 
+together, work with good will and success. 
+
+The place of 5 is odd, but the line itself is weak, so that there 
+might arise occasion for repentance. But the strong 2 is a proper 
+- correlate to the weak 5. Five being the sovereign’s place, the sub- 
+ject of 2 is styled the sovereign’s relative, of the same surname 
+
+
+142 THE Yi KING. TEXT. 
+
+
+with the great man. (In these circumstances), with 
+firmness and correctness, there will be good fortune. 
+
+
+1. From the first line, divided, we learn that 
+advance (on the part of its subject) will lead to 
+(greater) difficulties, while remaining stationary will 
+afford ground for praise. 
+
+
+2. The second line, divided, shows the minister 
+of the king struggling with difficulty on difficulty, 
+
+
+and not with a view to his own advantage. 
+
+
+3. The third line, undivided, shows its subject 
+advancing, (but only) to (greater) difficulties. He 
+remains stationary, and returns (to his former 
+associates). 
+
+
+4. The fourth line, divided, shows its subject 
+advancing, (but only) to (greater) difficulties. He 
+remains stationary, and unites (with the subject of 
+the line above). 
+
+
+5. The fifth line, undivided, shows its subject 
+struggling with the greatest difficulties, while friends 
+are coming to help him. 
+
+
+6. The topmost line, divided, shows its subject 
+going forward, (only to increase) the difficulties, 
+
+
+\ 
+
+
+with him, and head of some branch of the descendants of the royal 
+house. It is as easy for 5, so 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, nor more real than an impossible 
+carriage-load of ghosts. He bends his bow against him, but he 
+unbends it, discovering a friend in 3,as 1 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. II. THE KIEN HEXAGRAM. 143 
+
+
+while his remaining stationary will be (productive 
+of) great (merit). There will be good fortune, and it 
+will be advantageous to meet with the great man. 
+
+
+XXXIX. Xien is the symbol for incompetency in the feet and 
+legs, involving difficulty in walking; hence it is used in this hexa- 
+gram to indicate a state of the kingdom which makes the government 
+of it an arduous task. How this task may be successfully performed, 
+now by activity on the part of the ruler, and now by a discreet 
+inactivity :—this is what the figure teaches, or at least gives hints 
+about. For the development of the meaning of the symbolic 
+character from the structure of the lineal figure, see Appendixes 
+Iand I. 
+
+The Thwan seems to require three things—attention to place, 
+the presence of the great man, and the firm observance of cor- 
+rectness—in order to cope successfully with the difficulties of the 
+situation. The 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 Wan’s arrangement of the trigrams, the south- 
+west is occupied by Khwan ( ), and the north-east by Kan 
+(===). The former represents the champaign country; the 
+latter, the mountainous region. The former is easily traversed and 
+held; the latter, with difficulty. The attention to place thus 
+becomes transformed into a calculation of circumstances; those 
+that promise success in an enterprise, which should be taken advan- 
+tage of, and those that threaten difficulty and failure, which should 
+be shunned. ; 
+
+This is the generally accepted view of this difficult passage. 
+The Khang-hsi editors have a view of their own. I have been 
+myself inclined to find less symbolism in it, and to take the south- 
+west as the regions in the south and west of the kingdom, which we 
+know from the Shih were more especially devoted to W&n and his 
+house, while the strength of the kings of Shang lay in the north 
+and east. 
+
+‘ The idea of “ the great man,” Mencius’s “ minister of Heaven,” ’ 
+is illustrated by the strong line in the fifth place, having for its cor- 
+relate the weak line in2. But favourableness of circumstances and 
+place, and the presence of the great man do not dispense from 
+the observance of firm correctness. Throughout these essays of 
+the Yi this is always insisted on. 
+
+
+
+
+
+
+
+
+
+
+
+144 THE Yi KING. TEXT. 
+
+
+XL. -TuHe AieH HEXAGRAM. 
+
+
+
+
+
+
+
+
+In (the state indicated by) Kieh advantage will 
+be found in the south-west. If no (further) opera- 
+tions be called for, there will be good fortune in 
+coming back (to the old conditions). If some opera- 
+tions be called for, there will be good fortune in the 
+early conducting of them. 
+
+
+1. The first line, divided, shows that its subject 
+will commit no error. 
+
+
+Line 1 is weak, whereas it ought to be strong as being in an odd 
+place. If its subject advance, he will not be able to cope with the 
+difficulties of the situation, but be overwhelmed by them. Let him 
+wait for a more favourable time. 
+
+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, and cherishes the subjects of 
+the two lines below, who naturally cling to him. | 
+
+Line 4 is weak, and, though in its proper place, its subject could 
+do little of himself. He is immediately below the king or great 
+man, however, and cultivates his loyal attachment to him, waiting 
+for the time when he shall be required to act. 
+
+Line 5 is the king, the man great and strong. He can cope 
+with the difficulties, and the subjects of 2 and the other lines of the 
+lower trigram give their help. 
+
+The action of the hexagram is over; where can the weak 6 go 
+forward to? Let him abide where he is, and serve the great man 
+immediately below him. So shall he also be great ;—in meritorious 
+action at least. 
+
+
+SECT. II. THE KIEH HEXAGRAM. 145 
+
+
+2. The second line, undivided, shows its subject 
+catch, in hunting, three foxes, and obtain the yellow 
+(= golden) arrows. With firm correctness there will 
+be good fortune. 
+
+
+3. The third line, divided, shows a porter with 
+his burden, (yet) riding in a carriage. He will (only) 
+tempt robbers to attack him. However firm and 
+correct he may (try to) be, there will be cause for 
+regret. 
+
+
+4. (To the subject of) the fourth line, undivided, 
+(it is said), ‘Remove your toes. Friends will (then) 
+come, between you and whom there will be mutual 
+confidence.’ 
+
+
+5. The fifth line, divided, shows (its subject), the 
+superior man (=the ruler), executing his function 
+of removing (whatever is injurious to the idea of 
+the hexagram), in which case there will be good 
+fortune, and confidence in him will be shown even 
+by the small men. 
+
+
+6. In the sixth line, divided, we see a feudal 
+prince (with his bow) shooting at a falcon on the top 
+of a high wall, and hitting it. (The effect of his 
+action) will be in every way advantageous. 
+
+
+XL. KXieh is the symbol of loosing,—untying a knot or unravel- 
+ling a complication; and as the name of this hexagram, it denotes 
+a condition in which the obstruction and difficulty indicated by the 
+preceding Kien have been removed. The object of the author is 
+to show, as if from the lines of the figure, how this new and better 
+state of the kingdom is to be dealt with. See what is said on the 
+Thwan of Xien for ‘ the advantage to be found in the south-west.’ 
+If further active operations be not necessary to complete the subju- 
+gation of the country, the sooner things 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 Xau actually did do with the subjugated people of Shang. If 
+
+
+[16] L 
+
+
+146 THE Yi KING. TEXT, 
+
+
+XLI. Tue Sun HeExacram. 
+
+
+
+
+
+
+
+
+In (what is denoted by) Sun, if there be sincerity 
+(in him who employs it), there will be great good 
+fortune :—freedom from error ; firmness and correct- 
+ness that can be maintained ; and advantage in every 
+
+
+further operations be necessary, let them be carried through with- 
+out delay. Nothing is said in the Thwan about the discountenancing 
+and removal of small men,—unworthy ministers or officers; but 
+that subject appears in more than one of the lines. 
+
+
+There is a weak line, instead of a strong, in the first place; but 
+this is compensated for by its strong correlate in 4. 
+
+K( Hsi says he does not understand the symbolism under line 2. 
+The place is even, but the line itself is strong; the strength there- 
+fore is modified or tempered. And 2 is the correlate of the ruler 
+in 5. We are to look to its subject therefore for a minister striving 
+to realise the idea of the hexagram, and pacify the subdued king- 
+dom. He becomes 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 is weak, when it should be strong; and occupying, as 
+it does, the topmost place of the lower trigram, it suggests the 
+symbolism of a porter in a carriage. People will say, ‘How did 
+he get there? The things cannot be his own.’ And robbers will 
+attack and plunder him. The subject of the line cannot protect 
+himself, nor accomplish anything good. 
+
+What is said on the fourth line appears in the form of an address 
+to its subject. The line is strong in an even place, and 1, its corre- 
+late, is weak in an odd place. Such a union will not be productive 
+of good. In the symbolism 1 becomes the toe of the subject of 4. 
+How the friend or friends, who are to come to him on the removal 
+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. I. THE SUN HEXAGRAM. 147 
+
+
+
+
+
+— ee ee ee a rec 
+
+
+movement that shali be made. In what shall this 
+(sincerity in the exercise of Sun) be employed? 
+(Even) in sacrifice two baskets of grain, (though there 
+be nothing else), may be presented. 
+
+
+1. The first line, undivided, shows its subject 
+suspending his own affairs, and hurrying away (to 
+help the subject of the fourth line). He will commit 
+no error, but let him consider how far he should 
+contribute of what is his (for the other). 
+
+
+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. 
+
+
+3. The 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 
+help), and make him glad. There will be no error. 
+
+
+5. The fifth line, divided, shows parties adding to 
+(the stores of) its subject ten pairs of tortoise shells, 
+and accepting no refusal. There will be great good 
+fortune. : 
+
+
+removing all that is contrary to the peace and good order of the 
+kingdom. It will be his duty to remove especially all the small men 
+represented by the divided lines, which he can do with the help of 
+his strong correlate in 2. Then even the small men will change 
+their ways, and repair to him. 
+
+Line 6 is the highest line in the figure, but not the place of the 
+ruler. Hence it appears as occupied by a feudal duke, who carries 
+out the idea of the figure against small men, according to the 
+symbolism employed. 
+
+
+L 2 
+
+
+148 THE YI KING. TEXT. 
+
+
+6. The topmost line, undivided, shows its subject 
+giving increase to others without taking from him- 
+self. There will be no error. With firm correct- 
+ness there will be good fortune. There will be 
+advantage in every movement that shall be made. 
+He will find ministers more than can be counted by 
+their clans. 
+
+
+XLI. The interpretation of this hexagram is encompassed with 
+great difficulties. Sun is the symbol for the idea of diminishing 
+or diminution; and what is said in Appendix I has made it to 
+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 govern- 
+ment under which he lives; in other words, readily and cheerfully 
+to pay his taxes. P. Regis says, ‘Sun seu (vectigalis causa) 
+minuere.... est valde utile ;” and Canon McClatchie in translating 
+Appendix I has :—‘ 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 
+wider range. My own reading of the figure and Text comes near 
+to the view of AAang-3ze, that ‘every diminution and repression of 
+what we have in excess to bring it into accordance with right and 
+reason is comprehended under Sun.’ 
+
+Let there be sincerity in doing this, and it will lead to the 
+happiest results. It will lead to great success in great 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 
+religious service. This is substantially the view of the hexagram 
+approved by the Khang-hsi editors. 
+
+
+Line 1 is strong, and its correlate in 4 is weak. Its subject will 
+wish to help the subject of 4; but will not leave anything of his 
+own undone in doing so. Nor will he diminish of his own for the 
+Other without due deliberation. 
+
+Line 2 is strong, and in the central place. But it is in the place 
+of a weak line, and its subject should maintain his position without 
+moving to help his correlate in 5. Maintaining his own firm cor- 
+Tectness is the best way to help him. 
+
+Paragraph 3 is to my mind full of obscurity. A Hst, adopting 
+the view in Appendix I, says that the lower trigram was originally 
+Xhien, three undivided lines, like ‘three men walking together,’ 
+
+
+SECT, II. THE Yi HEXAGRAM. 149 
+
+
+XLII. Tue Yi Hexacram. 
+
+
+
+
+
+
+
+
+Yi 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. 
+
+
+1. The first line, undivided, shows that it will be 
+advantageous for its subject in his position to make 
+
+
+and that the third line, taken away and made to be the topmost 
+line, or the third, in what was originally Khw4n, three divided lines, 
+was ‘the putting away of one man;’ and that then the change of 
+place by 3 and 6, while they continued their proper correlation, was, 
+one going away, and finding his friend. I cannot lay hold of any 
+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 1 is 
+strong; and is made to hasten to its relief. The ‘joy’ of the line 
+shows the desire of its 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 pos- 
+sible 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 incalcula- 
+ble. Ministers will come to serve him; and not one from each clan 
+merely, but many. Such is the substance of what is said on this 
+last paragraph. I confess that I only discern the meaning darkly. 
+
+
+150 THE Yi KING. TEXT, 
+
+
+a great movement. If it be greatly fortunate, no 
+blame will be imputed to him. 
+
+
+2. The second line, divided, shows parties adding 
+to the stores of its subject ten pairs of tortoise shells 
+whose oracles cannot be opposed. Let him per- 
+severe in being firm and correct, and there will be 
+good fortune. Let the king, (having the virtues thus 
+distinguished), employ them in presenting his offer- 
+ings to God, and there will be good fortune. 
+
+3. The third line, divided, shows increase given 
+to its subject by means of what is evil, so that he — 
+shall (be led to good), and be without blame. Let 
+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 
+the symbol of his rank. 
+
+
+4. The fourth line, divided, shows its subject 
+pursuing the due course. His advice to his prince 
+is followed. He can with advantage be relied on in 
+such a movement as that of removing the capital. 
+
+
+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) will with sincere 
+heart acknowledge his goodness. 
+
+
+6. In the sixth line, undivided, we see one to 
+whose increase none will contribute, while many 
+will seek to assail him. He observes no regular 
+rule in the ordering of his heart. There will be 
+evil. 
+
+
+XLII. Yi has the opposite meaning to Sun, and is the symbol 
+of addition or increasing. What king Wan had in his mind, in con- 
+nexion with the hexagram, was a ruler or a government operating 
+
+
+SECT, II. THE KWAI HEXAGRAM. 151 
+
+
+XLIII Tue KwAr Hexacram. 
+
+
+
+
+
+
+
+
+
+
+
+Kwai requires (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 sym- 
+
+
+sO 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 
+correlative place of 2. Whether there be other indications in 
+the figure or its component trigrams will be considered in dealing 
+with the Appendixes. The writer might well say, on general 
+grounds, of the ruler whom he had in mind, that he would be suc- 
+cessful in his enterprises and overcome the greatest difficulties. 
+
+
+Line 1 is strong, but its low position might seem to debar its sub- 
+ject from any great enterprise. Favoured as he is, however, according 
+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 ; 
+and great success will make his rashness be forgotten. 
+
+With paragraph 2 compare paragraph 5 of the preceding hexa- 
+gram. Line 2 is weak, but in the centre, and is the correlate of 5. 
+Friends give its subject the valuable gifts mentioned; ‘that is,’ says 
+Kwo Yung (Sung dynasty), ‘men benefit him; the oracles of 
+the divination are in his favour,—spirits, that is, benefit him; and 
+finally, when the king sacrifices to God, He accepts. Heaven 
+confers benefit from above.’ 
+
+Line 3 is weak, neither central, nor in its correct position. It 
+would seem therefore that its subject should have no increase given 
+to him. But it is the time for giving increase, and the idea of his 
+receiving it by means of evil things is put into the line. That such 
+things serve for reproof and correction is well known to Chinese 
+moralists. But the paragraph goes on also to caution and admonish. 
+
+Line 4 is the place for a minister, near to that of the ruler. Its 
+subject is weak, but his place is appropriate, and as he follows the 
+
+
+152 THE Yi KING. TEXT. 
+
+
+pathy and support), with a consciousness of the peril 
+(involved in cutting off the criminal). He should 
+(also) make announcement in his own city, and show 
+that it will not be well to have recourse at once to 
+arms. (In this way) there will be advantage in 
+whatever he shall go forward to. 
+
+
+1. The first line, undivided, shows its subject in 
+(the pride of) strength advancing with his toes. 
+He goes forward, but will not succeed. There will 
+be ground for blame. 
+
+
+2. The second 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 third line, undivided, shows its subject 
+(about to advance) with strong (and determined) 
+looks. There will be evil. (But) the superior man, 
+bent on cutting off (the criminal), will walk alone 
+and encounter the rain, (till he be hated by his 
+proper associates) as if he were contaminated (by the 
+others). (In the end) there will be no blame against 
+him. 
+
+
+due course, his ruler will listen to him, and he will be a support in 
+the most critical movements. Changing the capital from place to 
+place was frequent in the feudal times of China. That of Shang, 
+which preceded A4u, was changed five times. 
+
+Line 5 is strong, in its fitting position, and central. It is the seat 
+of the ruler, who has his proper correlate in 2. Everything good, 
+according to the conditions of the hexagram, therefore, may be said 
+of him ;—as is done. 
+
+Line 6 is also strong; but it should be weak. Occupying the 
+topmost place of the figure, its subject will concentrate his powers 
+in the increase of himself, and not think of benefiting those below 
+him ; and the consequence will be as described. 
+
+
+SECT, Il. THE KWAI HEXAGRAM. 153 
+
+
+4. The fourth line, undivided, shows one from 
+whose buttocks the skin has been stripped, and who 
+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 line, undivided, shows (the small 
+men like) a bed of purslain, which ought to be 
+uprooted with the utmost determination. (The 
+subject of the line having such determination), his 
+action, in harmony with his central position, will lead 
+to no error or blame. 
+
+
+6. The sixth line, divided, shows its subject with- 
+out any (helpers) on whom to call. His end will 
+be evil. 
+
+
+XLIIL. In Kwai we have the hexagram of the third month, when 
+the last remnant, cold and dark, of winter, represented by the sixth 
+line, is about to disappear before the advance of the warm and 
+bright days of the approaching summer. In the yin line at the 
+top king Wan saw the symbol of a small or bad man, a feudal 
+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 force 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 awaken general sympathy, and at the same time 
+go about his enterprise, conscious of its difficulty and danger. 
+Among his own adherents, moreover, as if it were in his own city, 
+he must make it understood how unwillingly he takes up arms. 
+Then let him go forward, and success will attend him. 
+
+
+Line 1 is strong, the first line of that trigram, which expresses 
+the idea of strength. But it is in the lowest place. The stage of 
+
+
+154 THE Yi KING. TEXT. 
+
+
+XLIV. Tue KAvu Hexacram. 
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+K 4u shows a female who is bold and strong. It 
+will not be good to marry (such) a female. 
+
+
+the enterprise is too early, and the preparation too small to make 
+victory certain. Its subject had better not take the field. 
+
+Line 2 is strong, and central, and its subject is possessed with 
+the determination to do his part in the work of removal. But his 
+eagerness is tempered by his occupancy of an even place; and he 
+is cautious, and no attempts, however artful, to harm him will take 
+effect. 
+
+Line 3 is strong, and its subject displays his purpose too eagerly. 
+Being beyond the central position, moreover, gives an indication of 
+evil. Lines 3 and 6 are also proper correlates; and, as elsewhere in 
+the Yi, the meeting of yin and yang lines is associated with falling 
+rain. The subject of 3, therefore, communicates with 6, in a way 
+that annoys his associates ; but nevertheless he commits no error, 
+and, in the end, incurs 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 sym- 
+bolised 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 some- 
+thing, but he will not listen to advice. 
+
+Purslain grows in shady places, and hence we find it here in 
+close contiguity to the topmost line, which is yin. As 5 is the 
+ruler’s seat, evil may come to him from such contiguity, and 
+strenuous efforts must be made to prevent such an evil. The 
+subject of the line, the ruler in the central place, will commit no 
+error. It must be allowed that the symbolism in this line is 
+not easily managed. 
+
+The subject of the 6th line, standing alone, may be easily dis- 
+posed of. 
+
+
+SECT, Il. THE KAU HEXAGRAM. 155 
+
+
+1. The first line, divided, 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 
+any direction, evil will appear. He will be (like) 
+a lean pig, which is sure to keep jumping about. 
+
+
+2. The second line, undivided, shows its subject 
+with a wallet of fish. There will be no error. But 
+it will not be well to let (the subject of the first line) 
+go forward to the guests. 
+
+
+3. The third line, undivided, shows one from 
+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 line, undivided, shows its subject 
+with his wallet, but no fish in it. This will give rise 
+to evil. 
+
+
+5. The fifth line, undivided, (shows its subject as) 
+a medlar tree overspreading the gourd (beneath it). 
+If he keep his brilliant qualities concealed, (a good 
+issue) will descend (as) from Heaven. 
+
+
+6. The sixth line, undivided, shows its subject 
+receiving others on his horns. There will be occa- 
+sion for regret, but there will be no error. 
+
+
+XLIV. The single, divided, line at the top of Kw4i, the hexa- 
+gram of the third month, has been displaced, and Kien has ruled 
+over the fourth month of the year. But the innings of the divided 
+line commence again; and here we have in Kau the hexagram of 
+the fifth month, when light and heat are supposed both to begin 
+to be less. 
+
+In that divided line Win saw the symbol of the small or un- 
+worthy man, beginning to insinuate himself into the government 
+
+
+156 THE Yi KING. TEXT. 
+
+
+XLV. Tue 3Hu1 HExacRam. 
+
+
+
+
+
+
+
+
+In (the state denoted by) 3hui, the king will 
+repair to his ancestral temple. It will be advan- 
+
+
+of the country. His influence, if unchecked, would go on to grow, 
+and he would displace one good man after another, and fill the 
+vacant seats with others like-minded with himself. The object of 
+Wan in his Thwan, therefore, was to enjoin resistance to the 
+encroachment of this bad man. 
+
+K 4u is defined as giving the idea of suddenly and casually 
+encountering or meeting with. So does the divided line appear 
+all at once in the figure. And this significance of the name rules 
+in the interpretation of the lines, so as to set on one side the more 
+common interpretation of them according to the correlation; 
+showing how the meaning of the figures was put into them from the 
+minds of Wan and Tan in the first place. The sentiments of the 
+Text are not learned from them; but they are forced and twisted, 
+often fantastically, and made to appear to give those sentiments 
+forth of themselves. 
+
+Here the first line, divided, where it ought to be the contrary, 
+becomes the symbol of a bold, bad woman, who appears unex- 
+pectedly on the scene, and wishes to subdue or win all the five 
+strong lines to herself. No one would contract a marriage 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 1 represents the béte noire of the figure. If its subject 
+can be kept back, the method of firm government and order will 
+proceed. If he cannot be restrained, he will become disgusting 
+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 
+object. Internal and external restraints should be opposed to the 
+bad man. 
+
+The ‘wallet of fish’ under line 2 is supposed to symbolise the 
+
+
+SECT, II. THE 3HUI HEXAGRAM. 157 
+
+
+tageous (also) to meet with the great man; and then 
+there will be progress and success, though the advan- 
+tage must come through firm correctness. The 
+use of great victims will conduce to good fortune; 
+and in whatever direction movement is made, it will 
+be advantageous. 
+
+
+1. The first line, divided, shows its subject with 
+a sincere desire (for union), but unable to carry it 
+out, so that disorder is brought into the sphere of 
+his union. If he cry out (for help to his proper 
+correlate), all at once (his tears) will give place 
+
+
+subject of line 1. It has come into the possession of the subject of 
+2, by virtue of the meaning of the name K 4u, which I have pointed 
+out. With his strength therefore he can repress the advance of 1. 
+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 1 from approaching them. This is a common 
+explanation of what is said under this second line. It seems far- 
+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, 
+but has gone beyond the central place; has no correlate above ; 
+and is cut off from 1 by the intervening 2. It cannot do much 
+therefore against 1; but its aim being to repress that, there will be 
+no great error. 
+
+Line 1 is the proper correlate of 4; but it has already met and 
+asséciated with 2. The subject of 4 therefore stands alone; and 
+evil to him may be looked for. 
+
+Line 5 is strong, and in the ruler’s place. Its relation to 1 is 
+like that of a forest tree to the spreading gourd. But let not its 
+subject use force to destroy or repress the growth of 1; 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 understand, though the 
+meaning of what is said is pretty clear. The Khang-hsi editors 
+observe :—‘ The subject of this line is like an officer who has with- 
+drawn from the world. He can accomplish no service for the 
+time ; but his person is removed from the workers of disorder.’ 
+
+
+158 THE Yi KING. TEXT. 
+
+
+to smiles. He need not mind (the temporary diff- 
+culty); as he goes forward, there will be no error. 
+
+
+2. The second line, divided, shows its subject led 
+forward (by his correlate). There will be good 
+fortune, and freedom from error. There is entire 
+sincerity, and in that case (even the small offerings 
+of) the vernal sacrifice are acceptable. 
+
+
+3. The third line, divided, shows its subject 
+striving after union and seeming to sigh, yet no- 
+where finding any advantage. If he go forward, he 
+will not err, though there may be some small cause 
+for regret. 
+
+
+4. The fourth line, undivided, shows its subject 
+in such a state that, if he be greatly fortunate, he 
+will receive no blame. 
+
+
+5. The fifth line, undivided, shows the union (of 
+all) under its subject in the place of dignity. There 
+will be no error. If any do not have confidence in 
+him, let him see to it that (his virtue) be great, long- 
+continued, and firmly correct, and all occasion for 
+repentance will disappear. 
+
+
+6. The topmost line, divided, shows its subject 
+sighing and weeping; but there will be no error. 
+
+
+XLV. Shui denotes collecting together, or things so collected ; 
+and hence this 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 
+the great man, who is a sage upon the throne. 
+
+He, ‘the king,’ will repair to his ancestral temple, and meet in 
+spirit there with the spirits of his ancestors. Whatever he does, 
+being correct and right, will succeed. His religious services will 
+be distinguished by their dignity and splendour. His victims will 
+
+
+SECT. II. THE SHANG HEXAGRAM. 159 
+
+
+XLVI. Tue SHANG HExacRaM. 
+
+
+
+
+
+Shang indicates that (under its conditions) there 
+will be great progress and success. Seeking by 
+
+
+be the best that can be obtained, and other things will be in har- 
+mony with them. 
+
+
+Line 1 is weak, and in the place of a strong line. It hasa 
+proper correlate in 4, but is separated from him by the intervention 
+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 
+the line is possessed by the desire for union, which is the theme 
+of the hexagram. Calling out to his correlate for help, he obtains 
+it, and his sorrow is turned into joy. 
+
+Line 2 is in its proper place, and responds to the strong ruler 
+in 5, who encourages and helps the advance of its subject. He 
+possesses also the sincerity, proper to him in his central position; 
+and though he were able to offer 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, in the place of a strong line, and advanced from 
+the central place. The topmost line, moreover, is no proper 
+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 is also desirous of union. That common desire brings 
+them together, notwithstanding 3 and 6 are both divided lines ; and 
+with difficulty the subject of 3 accomplishes his object. 
+
+[But that an ordinary rule for interpreting the lineal indications 
+may be thus overruled by extraordinary considerations shows how 
+much of fancy there is in the symbolism or in the commentaries 
+on it. ] 
+
+Line 4 has its correlate in 1, 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 
+
+
+160 THE Yi KING. TEXT. 
+
+
+(the qualities implied in it) to meet with the great 
+man, its subject need have no anxiety. Advance to 
+the south will be fortunate. | 
+
+
+1. The first line, divided, shows its subject ad- 
+vancing upwards with the welcome (of those above 
+him). There will be great good fortune. 
+
+
+2. The second line, undivided, shows its subject 
+with that sincerity which will make even the (small) 
+offerings of the vernal sacrifice acceptable. There 
+will be no error. 
+
+3. The third line, undivided, shows its subject 
+ascending upwards (as into) an empty city. 
+
+4. The fourth line, divided, shows its subject 
+employed by the king to present his offerings on 
+mount KAi. There will be good fortune; there will 
+be no mistake. , 
+
+5. The fifth line, divided, shows its subject firmly 
+correct, and therefore enjoying good fortune. He 
+ascends the stairs (with all due ceremony). 
+
+6. The sixth line, divided, shows its subject ad- 
+vancing upwards blindly. Advantage will be found 
+in a ceaseless maintenance of firm correctness. 
+
+
+its subject there may be expected the full realisation of the idea of 
+the hexagram. . 
+Line 6, weak, and at the extremity of the figure, is still anxious 
+for union; but he has no proper correlate, and all below are united 
+in 5. Its subject mourns his solitary condition; and his good 
+feeling will preserve him from error and blame. 
+
+
+XLVI. The character Shang is used of advancing in an upward 
+direction, ‘advancing and ascending.’ And here, as the name 
+of the hexagram, it denotes the advance of a good officer to the 
+highest pinnacle of distinction. The second line, in the centre 
+of the lower trigram, is strong, but the strength is tempered by its 
+being in an even place. As the representative of the subject of the 
+
+
+SECT. Il. THE KHWAN HEXAGRAM. 161 
+
+
+
+
+
+XLVII. Tue Kuyuwan HeExacram. 
+
+
+
+
+
+
+
+
+In (the condition denoted by) Khw4n there may 
+(yet be) progress and success. For the firm and 
+
+
+hexagram, it shows him to be possessed of modesty and force. Then 
+the ruler’s seat, the fifth place, is occupied by a divided line, indi- 
+cating that he will welcome the advance of 2. The officer therefore 
+both has the qualities that fit him to advance, and a favourable 
+Opportunity to do so. The result of his advance will be fortunate. 
+
+It is said that after he has met with the ruler,.‘the great man’ 
+in 5, ‘advance to the south will be fortunate.’ AQ Hsi and other 
+critics say that ‘advancing to the south’ is equivalent simply to 
+‘advancing forwards.’ The south is the region of brightness and 
+warmth; advance towards it will be a joyful progress. As P. Regis 
+explains the phrase, the traveller will proceed ‘ via recta simillima 
+illi qua itur ad austrates felicesque plagas.’ 
+
+
+Line 1 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- 
+dix I; which deserves consideration. As the first line of Sun, 
+moreover, it may be supposed to concentrate in itself its attribute 
+of docility, and be the lord of the trigram. 
+
+See on the second line of 3hui. Line 2 is strong, and the weak 
+5 is its 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. 
+
+Paragraph 3 describes the boldness and fearlessness of the 
+advance of the third line. According to the Khang-hsi 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 con- 
+tiguity to his ruler, who confides in him, and raises him to the 
+highest distinction as a feudal prince. The mention of mount 
+
+
+{16} M 
+
+
+162 THE yi KING. TEXT. 
+
+
+correct, the (really) great man, there will be good 
+fortune. He will fall into no error. If he make 
+speeches, his 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). 
+
+
+2. The second line, undivided, shows its subject 
+straitened amidst his wine and viands. There come 
+to him anon the red knee-covers (of the ruler). 
+It will be well for him (to maintain his sincerity as) 
+in sacrificing. Active operations (on his part) will 
+lead to evil, but he will be free from blame. 
+
+
+3. The third line, divided, shows its subject 
+straitened before a (frowning) rock. He lays hold of 
+thorns. He enters his palace, and does not see his 
+wife. There will be evil. 
+
+
+4. The fourth line, undivided, shows its subject 
+proceeding very slowly (to help the subject of the 
+first line), who is straitened by the carriage adorned 
+with metal in front of him. There will be occasion 
+for regret, but the end will be good. 
+
+
+KAhi, at the foot of which was the capital of the lords of K4u, seems 
+to take the paragraph out of the sphere of symbolism into that of 
+history. ‘The king’ in it is the last sovereign of Shang; the 
+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 stair’ may intimate, as A Hsi says, the ease of the advance; 
+or according to others (the Khang-hst editors among them), its 
+ceremonious manner. 
+
+What can the subject of the hexagram want more? He has 
+gained all his wishes, and still he is for going onwards. His 
+advance is blind and foolish; and only the most exact correctness 
+will save him from the consequences. 
+
+
+SECT. II. THE KHWAN HEXAGRAM. 163 
+
+
+5. The fifth line, undivided, shows its subject with 
+his nose and feet cut off. He is straitened by (his 
+ministers in their) scarlet aprons. He is leisurely 
+in his movements, however, and is satisfied. It will 
+be well for him to be (as sincere) as in sacrificing (to 
+spiritual beings). 
+
+6. The sixth line, divided, shows its subject strait- 
+ened, as if bound with creepers; or in a high and 
+dangerous position, and saying (to himself), ‘If I 
+move, I shall repent it.’ If he do repent of former 
+errors, there will be good fortune in his going 
+forward. 
+
+
+XLVII. The character Khw4n presents us with the picture of a 
+tree within an enclosure; ‘a plant,’ according to Williams, ‘ fading 
+for want of room;’ ‘a tree,’ according to Tai Tung, ‘not allowed 
+to spread its 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 can hardly get the develop- 
+ment, which, by skilful management on the part of ‘the great man’ 
+and others, is finally secured for them. 
+
+Looking at the figure we-see that the two central places are 
+occupied by strong lines; but 2 is confined between 1 and 3, both 
+of which are weak, and 5 (the ruler), as well as 4 (his minister), is 
+covered by the weak 6; all which peculiarities are held to indicate 
+the repression or straitening of good men by bad. For the way in 
+which the same view is derived from the great symbolism, see 
+Appendix II, in loc. 
+
+The concluding sentence of the Thwan is literally, ‘If he speak, 
+he will not be believed ;’ but the Khang-hsi editors give sufficient 
+reasons for changing one character so as to give the meaning in 
+the translation. ‘Actions,’ not words, are what are required in 
+the case. 
+
+
+The symbolism of ‘ buttocks’ is rather a favourite with the duke 
+of Kau ;—‘ chacun a son gofit.’ The poor subject of line 1 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 
+
+
+M 2 
+
+
+164 THE Yi KING. TEXT. 
+
+
+XLVI. Tue 31nc Hexacram. 
+
+
+
+
+
+
+
+
+
+
+
+(Looking at) 3ing, (we think of) how (the site of) 
+a town may be changed, while (the fashion of) its 
+
+
+to render it help; hence comes the unfavourable auspice. ‘Three 
+years ’ is used, as often, for a long time. 
+
+The three strong lines in the figure (2, 4, and 5) are all held to 
+represent ‘superior men ;’ and their being straitened is not in their 
+persons or estates, but in their principles which are denied develop- 
+ment. Hence the subject of 2 is straitened while he fares sumptu- 
+ously. His 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. 
+Let 2 cultivate his sincerity and do the work of the hexagram as if 
+he were sacrificing to spiritual beings; and then, if he keep quiet, 
+all will be well. 
+
+For ‘a full explanation’ of paragraph 3 A( Hst refers his readers 
+to what Confucius is made to say on it in Appendix III, ii, 35. 
+The reader, however, will probably not find much light in that 
+passage. ‘The Khang-hsi editors say here :—‘ The subjects of the 
+three divided lines (1, 3, and 6) are all unable to deal aright with 
+the straitened state indicated by the figure. The first is at the 
+bottom, sitting and distressed. The second, occupies the third 
+place, where he may either advance or retreat; and he advances 
+and is distressed. Wounded abroad, he returns to his family, and 
+finds none to receive him; so graphically is there set forth the 
+distress which reckless action brings.’ 
+
+Line 4 is the proper correlate of 1, but it is a strong line in an 
+even place, and its assistance is given dilatorily. Then1 is over- 
+ridden by 2, which is represented by ‘a chariot of metal.’ It is 
+difficult for the subjects of 1 and 4 to come together, and effect 
+much; but 4 is near 5, which is also a strong line. Through a 
+
+
+SECT. I. THE 3ING HEXAGRAM. 165 
+
+
+wells undergoes no change. (The water of a well) 
+never disappears and never receives (any great) in- 
+crease, 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 
+quite reached the water, the bucket is broken, this 
+is evil. 
+
+1. The first line, divided, shows a well so muddy 
+that men will not drink of 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. 
+
+
+3. The third line, undivided, shows a well, which 
+has been cleared out, but is not used. Our hearts 
+are sorry for this, for the water might be drawn 
+out and used. If the king were (only) intelligent, 
+both he and we might receive the benefit of it. 
+
+
+common sympathy, the subject of 5 will have a measure of suc- 
+cess. So the symbolism of this line has been explained,—not 
+very satisfactorily. 
+
+Line 5 is repressed by 6, and pressed on by 4. Above and 
+below its subject is wounded. Especially is he straitened by the 
+minister in 4, with his scarlet knee-covers. But the upper trigram 
+is Tui, with the quality of complacent satisfaction. And this indi- 
+cates, it is said, that the subject of 5 gets on notwithstanding his 
+straits, especially by his sincerity. This explanation is not more 
+satisfactory than the last. 
+
+Line 6 is at the top of the figure, where the distress may be 
+supposed to reach its height. Its subject appears bound and on a 
+perilous summit. But his extremity is also his opportunity. He is 
+moved to think of repenting; and if he do repent, and go forward, 
+his doing so will be fortunate. 
+
+
+166 THE Yi KING. TEXT. 
+
+
+4. The fourth line, divided, shows a well, the lining 
+of which is well laid. There will be no error. 
+
+
+5. The fifth line, undivided, shows a clear, limpid 
+well, (the waters from) whose cold spring are (freely) 
+drunk. 
+
+
+6. The topmost line, divided, shows (the water 
+from) the well brought to the top, which is not 
+allowed to be covered. This suggests the idea of 
+sincerity. There will be great good fortune. 
+
+
+XLVIII. 3ing, which gives its name to this hexagram, is the 
+symbol of a well. The character originally was pictorial (FF), 
+intended to represent a portion of land, divided into nine parts, 
+the central portion belonging to the government, and being culti- 
+vated by the joint labour of the eight families settled on the other 
+divisions. In the centre of it, moreover, was a well, which was the 
+joint property of all the occupants. 
+
+What is said on 3ing might be styled ‘ Moralisings on a well,’ 
+or ‘Lessons to be learned from a well for the good order and 
+government of a country.’ What a well is to those in its neighbour- 
+hood, 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 them- 
+selves and their people with them. 
+
+In the Thwan we have the well, substantially the same through 
+many changes of society ; a sure source of dependance to men, for 
+their refreshment and for use in their cultivation of the ground. Its 
+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 carried out. 
+
+
+Line 1, being weak, and at the very bottom of the figure, suggests, 
+or is made to suggest, the symbolism of it. Many men in authority 
+are like such a well; corrupt, useless, unregarded. 
+
+Line 2 is strong, and might very well symbolise an active spring, 
+ever feeding the well and, through it, the ground and its cultivators ; 
+but it is in an inappropriate place, and has no proper correlate. 
+
+
+SECT, Il. THE KO HEXAGRAM. 167 
+
+
+nr re a SS 
+
+
+XLIX. Tue Ko Hexacram. 
+
+
+
+
+
+
+
+
+
+
+
+(What takes place as indicated by) Ko is believed 
+in only after it has been accomplished. There will 
+be great progress and success. Advantage will come 
+from being firm and correct. (In that case) occasion 
+for repentance will disappear. 
+
+
+1. The first line, undivided, shows its subject (as 
+if he were) bound with the skin of a yellow ox. 
+
+
+
+
+
+Its cool waters cannot be brought to the top. So important is it 
+that the ministers of a dountry 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 con- 
+nected with this fact. The author was wise beyond his lines. After 
+the first sentence of the paragraph, the duke of Kau 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. 
+
+Line 5 is strong, and in its right place. The place is that of the 
+ruler, and suggests the well, full of clear water, which is drawn 
+up, and performs its useful work. Such is the good Head of 
+government to his people. 
+
+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 
+top uncovered so that the use of the well is free to all. Then 
+the mention of ‘sincerity’ suggests the inexhaustibleness of the 
+elemental supply. 
+
+
+168 THE Yi KING. TEXT. 
+
+
+2. The second line, divided, shows its subject 
+making his changes after some time has passed. 
+Action taken will be fortunate. There will be 
+no error. 
+
+
+3. The third line, undivided, shows that action 
+taken by its subject will be evil. Though he be 
+firm and 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 good fortune. 
+
+
+5. The fifth line, undivided, shows the great 
+man (producing his changes) as the tiger (does 
+when he) changes (his stripes). Before he divines 
+(and proceeds to action), faith has been reposed 
+in him. 
+
+6. The sixth line, divided, shows the superior 
+man producing his changes as the leopard (does 
+when he) changes (his spots), while small men 
+change their faces (and show their obedience). To 
+go forward (now) would lead to evil, but there will 
+be good fortune in abiding firm and correct. 
+
+
+XLIX. The character called Ko or Keh is used here in the sense 
+of changing. Originally used for the skin of an animal or bird, 
+alive or dead, it received the significance of changing at a very 
+early time. Its earliest appearance, indeed, in the first Book of the 
+Shfi, is in that sense. How the transition was made from the idea 
+of a skin or hide to that of change is a subject that need not be 
+entered on here. The author has before him the subject of changes 
+occurring —called for—in the state of the country; it may be on the 
+greatest scale. The necessity of them is recognised, and hints are 
+
+
+SECT. II. THE TING HEXAGRAM. 169 
+
+
+L. Tue Tinc HeExaAGrRam. 
+
+
+
+
+
+
+
+
+
+
+
+Ting gives the intimation of great progress and 
+SUCCESS. 
+
+
+1. The first line, divided, shows the caldron over- 
+thrown and its feet turned up. (But) there will be 
+
+
+given as to the spirit and manner in which they should be brought 
+about. 
+
+For the way in which the notion of change is brought out of 
+the trigrams of the figure, see Appendixes I and II. It is assumed 
+in the Thwan that change is viewed by people generally with 
+suspicion and dislike, and should not be made hastily. When 
+made as a necessity, and its good effects appear, the issues will be 
+great and good. A proved necessity for them beforehand; and a 
+firm correctness in the conduct of them :—these are the conditions 
+by which changes should be regulated. 
+
+
+Line 1, at the bottom of the figure, may be taken as denoting 
+change made at too early a period. It has no proper correlate or 
+helper, moreover, above. Hence its subject is represented as tied 
+up, unable to take any action. 
+
+Line 2, though weak, is in its correct place. It is in the centre 
+also of the trigram Li, 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 of paragraph 3 is twofold. The line is strong, 
+and in the correct position, but it has passed the centre of Sun 
+and is on its outward verge. These conditions may dispose its 
+“subject to reckless 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 
+
+
+170 THE Yi 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 enémy dislikes me, but he cannot 
+approach me, there will be good fortune. 
+
+
+3. The third line, undivided, shows the caldron 
+with (the places of) its ears changed. The progress 
+(of its subject) is (thus) stopped. ‘The fat flesh of 
+the pheasant (which is in the caldron) will not be 
+eaten.. But the (genial) rain will come, and the 
+grounds for repentance will disappear. There will 
+be good fortune in the end. 
+
+
+4. The fourth line, undivided, shows the caldron 
+with its feet broken; and its contents, designed for 
+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. All these considerations demand action from the 
+subject of 4 in harmony with 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 
+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 its subject is penetrated with the spirit of the 
+hexagram. If its subject be a superior man, only inferior to 
+‘the great man,’ immediately below, the changes he makes will be 
+inferior only to his. If he be a small man, he will be compliant and 
+submissive. The lesson for him, however, is to abide firm and 
+correct without taking any action of his own. 
+
+
+SECT. II. THE TING HEXAGRAM. 17! 
+
+
+
+
+
+5. The fifth line, divided, shows the caldron with 
+yellow ears and rings of metal in them. There will 
+be advantage through being firm and correct. 
+
+
+6. The sixth line, undivided, shows the caldron 
+with rings of jade. There will be great good for- 
+tune, and all action taken will be in every way 
+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 hexa- 
+gram we have an outline from which fancy may construct the 
+vessel. The lower line, divided, represents its feet; lines 2, 3, 4, 
+all undivided, represent the body of it; line 5, divided, represents 
+its two ears; and line 6, undivided, the handle by which it was 
+carried, or suspended from a hook. Appendix VI makes Ting 
+follow Ko in the order of the hexagrams, because there is no- 
+changer of the appearance and character of things equal to the 
+furnace and caldron! 
+
+Ting and 3ing (48) are the only two hexagrams named from 
+things in ordinary use with men; and they are both descriptive of 
+the government’s work of nourishing. There are three hexagrams 
+of which that is the theme, I (27), under which we are told in Ap- 
+pendix I that ‘the sages nourished men of worth, by means of them 
+to reach to the myriads of the people.’ 3ing treats of the nourish- 
+ment of the people generally by the government through its agri- 
+cultural and other methods; Ting 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 
+that of 3ing. 
+
+Line 1 is weak, and little or nothing can be expected from its 
+subject. But it has a proper correlate in the strong 4; and the 
+disastrous overthrow, causing the feet to be directed towards 4, is 
+understood to be lucky, as accelerating the co-operation of their 
+two lines! The overturned caldron is thereby emptied of bad stuff 
+that had accumulated in it!! The writer uses another illustration, 
+which comes to the same thing. A concubine is less honourable 
+than a wife,—like the overthrown caldron. But if she have a son, 
+
+
+172 THE Yi KING. TEXT. 
+
+
+
+
+
+LI. Tue AAN HExaGrRas. 
+
+
+
+
+
+Kan gives the intimation of ease and develop- 
+ment. When (the time of) movement (which it 
+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 dissa- 
+tisfied with it. 
+
+Line 2 is strong. ‘The enemy’ is the first line, which solicits 1. 
+One, however, is able to resist the solicitation; 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, more- 
+over, as are also 1, 3, and 4 :— 
+
+
+‘In the caldron is good fare, 
+See my foe with angry glare; 
+But touch me he does not dare.’ 
+
+
+Line 3 is also strong, and in the proper place; and if its corre- 
+late 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 
+stopped. The good meat in the caldron which it symbolises will 
+not be eaten. But 3 keeping firm 5 will by and by seek its 
+society! The yin and the yang will mingle, and their union will 
+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 is weakened by being in an even place, and its corre- 
+late is the weak 1 in the lowest place. Its subject is insufficient of 
+
+
+SECT. Il. THE KAN HEXAGRAM. 173 
+
+
+smiling and talking cheerfully. When the move- 
+ment (like a crash of thunder) terrifies all within 
+a hundred If, he will be (like the sincere worshipper) 
+who is not (startled into) letting go his ladle and 
+(cup of) sacrificial spirits. 
+
+
+1, The first line, undivided, shows its subject, 
+when the movement approaches, looking out and 
+around with apprehension, and afterwards smiling 
+and talking cheerfully. There will be good fortune. 
+
+
+2. The second line, divided, shows its subject, 
+when the movement approaches, in a position of 
+peril. He judges it better to let go the articles 
+(in his possession), and to ascend a very lofty 
+height. There is no occasion for him to pursue 
+after (the things he has let go); in seven days he 
+will find them. 
+
+
+3. The third line, divided, shows its subject dis- 
+traught amid the startling movements going on. If 
+those movements excite him to (right) action, there 
+will be no mistake. 
+
+
+himself for his work, and he has no sufficient help; and the result 
+will be evil. 
+
+‘Paragraph 5,’ says the Daily Lecture, ‘ praises the ruler as con- 
+descending to the worthy with his humble virtue.’ ‘ Yellow’ has 
+occurred repeatedly as ‘a correct colour;’ and here ‘the yellow 
+ears and strong rings of metal’ are intended to intensify our appre- 
+ciation of the occupant of 5. As the line is divided, a caution is 
+added about being firm and correct. 
+
+Line 6 is strong, but the strength is tempered by its being in an 
+even place. It is this which makes the handle to be of jade, which, 
+though very hard, is supposed to have a peculiar and rich softness 
+of its own. The auspice of the line is very good. ‘The great 
+minister,’ it is said, ‘the subject of 6,’ performs for the ruler, the 
+subject of 5, in helping his government and nourishing the worthy, 
+the part which the handle does for the caldron. 
+
+
+174 THE Yi KING. TEXT. 
+
+
+4. The fourth line, undivided, shows its subject, 
+amid the startling movements, supinely sinking 
+(deeper) in the mud. | 
+
+
+5. The fifth line, divided, shows its subject going 
+and coming amidst the startling movements (of 
+the time), and always in peril; but perhaps he 
+will not incur loss, and find business (which he can 
+accomplish). 
+
+
+6. The topmost line, divided, shows its subject, 
+amidst the startling movements (of the time), in 
+breathless dismay and looking round him with 
+trembling apprehension. If he take action, there will 
+be evil. If, while the startling movements have not 
+reached his own person and his neighbourhood, (he 
+were to take precautions), there would be no error, 
+though his relatives might (still) speak against him. 
+
+
+ILI. A&n among the trigrams represents thunder, and, according 
+to W&n’s arrangement and significance of them, ‘the oldest son.’ 
+It is a phonetic character in which the significant constituent is Yi, 
+meaning rain, and with which are formed most characters that 
+denote atmospherical phenomena. The hexagram is formed of the 
+trigram Aan 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 
+in the kingdom. This is the meaning of the hexagram; and the 
+subject is the conduct to be pursued in a time of movement—such 
+as insurrection or revolution—by the party promoting, and most 
+interested in, the situation. It is shown how he ought to be aware 
+of the dangers of the time, and how by precaution and the regula- 
+tion of himself he may overcome them. 
+
+The indication of a successful issue given by the figure is sup- 
+posed to be given by the undivided line at the bottom of the 
+trigram. The subject of it must be superior to the subjects of the 
+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, Il. THE KAN HEXAGRAM. 175 
+
+
+LIT. Tue KAn Hexacram. 
+
+
+
+
+
+
+
+
+/ When one’s resting is like that of the | and 
+he loses all consciousness of self; when he walks 
+
+
+The next sentence shows him sensible of the danger of the 
+occasion, but confident and self-possessed. The concluding sen- 
+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 WaAn’s significance of 
+Kan 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 
+is too fanciful. 
+
+
+What is said on line 1 is little more than a repetition of the 
+principal part of the Thwan. The line is undivided, and gives the 
+auspice of good fortune. 
+
+‘The position of peril’ to the subject of line 2 is suggested, as 
+Appendix II says, by its position, immediately above 1. But the 
+rest of the symbolism is obscure, and Af Hsi says he does nat 
+understand it. 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 
+better than could have been expected. On the specification of 
+‘seven days,’ see what is said in the treatise on the Thwan of 
+hexagram 24. On its use here XAAng-3ze says :—‘ The places of 
+a diagram amount to 6. The number 7 is the first of another. 
+When the movement symbolised by A’4n is gone by, things will be 
+as they were before.’ 
+
+Line 3 is divided, and where an undivided line should be ; but if 
+its subject move on to the fourth place, which would be right for 
+him, the issue will not be bad. 
+
+The 4th line, however, has a bad auspice of its own. It is undi- 
+vided in an even place, and it is pressed by the divided line on 
+
+
+176 THE YI KING. TEXT. 
+
+
+in his courtyard, and does not see any (of the per- 
+sons) in it,—there will be no error. | 
+
+
+1. The first line, divided, shows its subject keep- 
+ing his toes at rest. There will be no error; but 
+it will be advantageous for him to be persistently 
+firm and correct. 
+
+
+2. The second line, divided, shows its subject 
+keeping the calves of his legs at rest. He cannot 
+help (the subject of the line above) whom he fol- 
+lows, and is dissatished in his mind. 
+
+
+3. The third line, undivided, shows its subject 
+keeping his loins at rest, and separating the ribs 
+(from the body below). The situation is perilous, 
+and the heart glows with suppressed excitement. 
+
+
+4. The fourth line, divided, shows its subject 
+keeping his trunk at rest. There will be no error. 
+
+
+5. The fifth line, divided, shows its subject keep- 
+ing his jawbones at rest, so that his words are (all) 
+orderly. Occasion for repentance will disappear. 
+
+
+6. The sixth line, undivided, shows its subject 
+
+
+either side, hence its subject is represented as supinely sinking 
+in the mud. 
+
+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 symbolism. The writer, probably, 
+had a case in his mind, which it suited; but what that was we do 
+not know. 
+
+
+SECT. II. THE KAN HEXAGRAM. 177 
+
+
+devotedly maintaining his restfulness. There will 
+be good fortune. 
+
+
+LII. The trigram K&n represents a mountain. Mountains rise — 
+up grandly from the surface of the earth, and their masses rest on it 
+in quiet and solemn majesty ; and they serve also to arrest the on- 
+ward progress of the traveller. Hence the attribute ascribed to Kan 
+is twofold; it is both active and passive—resting and arresting. 
+The character is used in this hexagram with both of those signifi- 
+cations. As the name of the figure, it denotes the mental charac- 
+teristic of resting in what is right; especially 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 right in every different position in which a man 
+can be placed. We find this treated of in the Great Learning 
+(Commentary, chapter 3), and in the Doctrine of the Mean, 
+chapter 14, and other places. This is the theme of the hexa- 
+gram; and the symbolism of it is all taken from different parts 
+of the human body, as in hexagram 31, and the way in which 
+they are dealt with. 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, 
+have their appetencies, which lead them to what is without them- 
+selves. The back alone has nothing to do with anything beyond 
+itself—hardly with itself even; all that it has to do is to stand 
+straight and strong. So should it be with us, resting in principle, 
+free from the intrusion of selfish thoughs and external objects. 
+Amidst society, he who realises the idea of the hexagram is still 
+alone, and does not allow himself to be distracted from the con- 
+templation and following of principle. He is nota recluse, how- 
+ever, who keeps aloof from social life; but his distinction is that 
+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 other. 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 
+weakness of the line and its being in an odd place give occasion 
+for the caution, with which the paragraph concludes. 
+
+Above the toes are the calves, represented by the second line, 
+weak, but in its proper place. Above this, again, are the loins, 
+represented by 3, strong, and in danger of being violent. Line a 
+
+
+[16] N 
+
+
+178 THE yi KING. TEXT. 
+
+
+LII{. Tue Aven HeExacRam. 
+
+
+
+
+
+
+
+
+
+
+
+Aien suggests to us the marriage of a young 
+lady, and the good fortune (attending it). There 
+will be advantage in being firm and correct. 
+
+
+1. The first line, divided, shows the wild geese 
+gradually approaching the shore. A young officer 
+(in similar circumstances) will be in a position of 
+danger, and be spoken against; but there will be 
+no error. 
+
+
+follows 3, and should help it; but is unable to do so; and there 
+results dissatisfaction. 
+
+When the calves are kept at rest, advance is stopped, but no other 
+harm ensues. Not so when the loins are kept at rest, and unable 
+to bend, for the connexion between the upper and lower parts of 
+the body is then broken. The dissatisfaction increases to an angry 
+heat. Paragraph 3 is unusually difficult. 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 (i.e. the backbone); thus the mind,’ &c. 
+
+Line 4 is a weak line resting in a proper place; hence it gives 
+a good auspice. The Khang-hst editors, however, call attention 
+to the resting of the trunk as being inferior to the resting of the 
+back in the Thwan. 
+
+The place of the weak fifth line is not proper for it; and this 
+accounts for the mention of its subject ‘repenting,’ for which, 
+however, there is not occasion. 
+
+The third line of the trigrams, and the sixth of the hexagram, is 
+what makes Kan what it is——the symbol of a mountain. The 
+subject of it therefore will carry out the resting required by the 
+whole figure in the highest style. 
+
+
+SECT. II. THE KIEN HEXAGRAM. 179 
+
+
+2. The second line, divided, shows the geese 
+gradually approaching the large rocks, where they 
+eat and drink joyfully and at ease. There will be 
+good fortune. 
+
+
+3. The third line, undivided, shows them gradu- 
+ally advanced to the dry plains. (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 pregnant, but will not nourish her child. There 
+will be evil. (The case symbolised) might be advan- 
+tageous in resisting plunderers. 
+
+
+4. The fourth line, divided, shows the geese 
+gradually advanced to the trees. They may light 
+on the flat branches. There will be no error. 
+
+
+5. The fifth line, undivided, shows the geese 
+gradually advanced to the high mound. (It sug- 
+gests the idea of) a wife who for three years does 
+not become pregnant; but in the end the natural 
+issue cannot be prevented. There will be good 
+fortune. 
+
+
+6. The sixth line, undivided, shows the geese 
+gradually advanced to the large heights (beyond). 
+Their feathers can be used as ornaments. There 
+will be good fortune. 
+
+
+——— 
+
+
+LIII. Xien is ordinarily used in the sense of gradually; but 
+there is connected with that the idea also of progress or advance. 
+The element of meaning in the character is the symbol of water ; 
+and the whole of it denotes gradual advance, like the soaking in 
+of water. Three hexagrams contain in them the idea of advance,— 
+Sin (35), Shang (46), and this Kien; but each has its peculiarity 
+of meaning, and that of Xien is the gradual manner in which the 
+advance takes place. The subject then of the hexagram is the 
+advance of men to offices in the state, how it shoul: take place 
+gradually and by successive steps, as well as on certain other 
+
+
+N 2 
+
+
+180 THE Yi KING. TEXT. 
+
+
+
+
+
+LIV. Tue Kwer Met HEXAGRAM. 
+
+
+
+
+
+
+
+
+Kwei Mei indicates that (under the conditions 
+which it denotes) action will be evil, and in no wise 
+advantageous. 
+
+
+
+
+
+conditions that may be gathered from the Text. P. Regis gives this 
+exposition of the subject, as taken by him from the symbolism, 
+which he ascribes to Confucius :—‘ Viri probi, seu republica digni, 
+in virtutis soliditate instituendi sunt a sapiente, bonisque regulis 
+ut altis radicibus firmandi, nec alii ad rempublicam tractandam 
+promovendi, nisi qui paulatim per varios minoresque gradus ad 
+magnum hoc regimen periculo facto ascendere digni sint.’ He 
+then illustrates this sentiment by the words of Pliny :—‘Eligetur 
+multis experimentis eruditus, et qui futura possit ex praeteritis 
+praevidere.’ 
+
+But how does the lineal figure give the idea of a gradual 
+advance? We shall see how it is attempted in the Great Sym- 
+bolism to get this from the component trigrams. The account 
+there is not satisfactory ; and still less so is what else I have been 
+able to find on the subject. E.g., the trigrams were originally 
+Khwin and Xhien; but the third line of Khw4n and the first of 
+Khien 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. 
+
+Again, the lines 2, 3, 4, 5 are all in the places proper to them 
+as strong or weak; we ascend by them as by regular steps to the 
+top of the hexagram; and this, it is said, gives the notion of the 
+gradual steps of the advance. But neither does this carry con- 
+viction with it to the mind. We must leave the question. King 
+Wan, for reasons which we cannot discover, or without such 
+reasons, determined that the hexagram Xien should denote the 
+gradual advance of men to positions of influence and office. 
+
+The marriage of a young lady is mentioned in the Thwan as 
+an illustration of an important event taking place with various 
+
+
+SECT. Il. THE KWEI MEI HEXAGRAM. 18r 
+
+
+
+
+
+1, The first line, undivided, shows the younger 
+sister married off in a position ancillary to the real 
+wife. (It 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 1 it appears 
+for the first time in the season approaching the shore. 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 
+central, and has a proper correlate in §. Hence comes the good 
+auspice. 
+
+Line 3 is strong, and has passed the central place, to the top of 
+the lower trigram, and has not a proper correlate in 6. Its subject 
+is likely to be violent and at the same time unsuccessful in his 
+movements. He is like a husband who does not care for his wife, 
+or a wife who does not care for her child. But in the case supposed, 
+his strength in the end would be 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 in the trigram of humility, and it is concluded 
+that he will not fall into error. 
+
+Line 5 is a strong line in the ruler’s seat; and yet it appears 
+here as the symbol of a wife. Somehow its subject has been at 
+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 good fortune. 
+
+The subject of line 6 has reached the top of the hexagram. 
+There is no more advance for him; and he has no correlate. But 
+he may still do some good work for the state, and verify the auspice 
+derived from the ornamental plumes of the geese. 
+
+
+182 THE yi KING. TEXT. 
+
+
+
+
+
+one leg who yet manages to tramp along. Going 
+forward will be fortunate. 
+
+
+2. The second line, undivided, shows her blind 
+of one eye, and yet able to see. There will be 
+advantage in her maintaining the firm correctness 
+of a solitary widow. 
+
+
+3. The third line, divided, shows the younger 
+sister who was to be married off in a mean position. 
+She returns and accepts an ancillary position. 
+
+
+4. 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 
+come. : 
+
+
+5. The fifth line, divided, reminds us of the 
+marrying of the younger sister of (king) Ti-yt, 
+when the sleeves of her the princess 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 be good fortune. 
+
+
+6. The sixth line, divided, 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. 
+
+
+LIV. Mei Kwei is a common way of saying that a young lady 
+is married, or, literally, ‘is going home.’ If the order of the 
+characters be reversed, the verb kwei will be transitive, and the 
+phrase will signify ‘the marrying away of a daughter,’ or ‘the 
+giving the young lady in marriage.’ In the name of this hexagram, 
+K wei is used with this transitive force. But Mei means ‘a younger 
+sister, and not merely a young lady or a daughter. Kwei Mei 
+might be equivalent to our ‘giving in marriage ;’ but we shall find 
+
+
+SECT. II. THE FANG HEXAGRAM. 183 
+
+
+LV. Tue FAnc HeExacram. 
+
+
+
+
+
+
+
+
+
+
+
+F Ang intimates progress and development. When 
+a king has reached the point (which the name denotes) 
+
+
+that the special 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 Wan’s 
+symbolism of the trigrams, Tui, the lower trigram here, denotes 
+the youngest daughter, and Aan, the upper trigram, the oldest 
+son. And as the action of the hexagram begins with that of the 
+lower trigram, we have in the figure two violations of propriety. 
+First, the marriage represented is initiated by the lady and her 
+friends. She goes to her future home instead of the bridegroom 
+coming to fetch her. Second, the parties are unequally matched. 
+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 
+all in places not suited to them, quite different from the corres- 
+ponding 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, 
+as in the preceding essay, by way of illustration. With all the 
+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 in Wan Xing’s ‘ New Collection of Comments 
+on the Yi (a. D. 1686).’ 
+
+A 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 s the younger sister 
+
+
+184 THE Yi KING. TEXT. 
+
+
+there is no occasion to be anxious (through fear of 
+a change). Let him be as the sun at noon. 
+
+
+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 
+in a measure discharge her service. There will be good fortune. 
+Notwithstanding apparent disadvantages, an able officer may do 
+his ruler good service. 
+
+Line 2 is strong, and in the centre. The proper correlate is 5, 
+which, however, is weak, and in the place of a strong line. With 
+such a correlate, the able lady in 2 cannot do much in the dis- 
+charge of her proper work. Butif she think only of her husband, 
+like the widow who will die rather than marry again, such devo- 
+tion will have its effect and its reward. Though blind of one eye, 
+she yet manages to see. And 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 
+passion that no one will marry her. She returns and accepts the 
+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, how- 
+ever, is in no haste. She waits, and the good time will come. 
+
+King Ti-y? has been already mentioned under the fifth line of 
+hexagram 11, and in connexion with some regulation which he 
+made about the marriage of daughters of the royal house. His 
+sister here is honourably mentioned, so as to suggest that the 
+adorning which she preferred was ‘the ornament of the hidden 
+man of the heart.’ The comparison of her to ‘the moon almost 
+full’ I am ready to hail as an instance where the duke of Au is 
+for once poetical. AA&ng-3ze, however, did not see poetry, but a 
+symbol in it. ‘The moon is not full,’ he says, ‘but only nearly 
+full. <A wife ought not to eclipse her husband!’ However, the 
+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 
+correlate. Hence its auspice is evil. The marriage-contract is 
+broken, according to Ai Hsf, and does not take effect. The 
+
+
+SECT. II. THE FANG HEXAGRAM. 185 
+
+
+1. The first line, undivided, shows its subject 
+meeting with his mate. Though they are both of 
+the same character, there will be no error. Advance 
+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 
+the Bushel. If 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 
+cherish his feeling of sincere devotion that he may 
+thereby move (his ruler’s mind), and there will be 
+good fortune. 
+
+
+3. The third 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 
+right arm; but there will be no error. 
+
+
+4. The fourth line, undivided, shows its subject 
+in a tent so large and thick that at midday he can 
+see from it the constellation of the Bushel. But he 
+meets with the subject of the (first) line, undivided 
+like himself. There will be good fortune. 
+
+
+5. The fifth line, divided, shows its subject bring- 
+ing around him the men of brilliant ability. There 
+will be occasion for congratulation and praise. There 
+will be good fortune. 
+
+
+6. The topmost line, divided, shows its subject 
+
+
+parties mentioned in the paragraph appear engaged in the temple, 
+Offering or sacrificing to the spirits of their ancestors. But the 
+woman’s basket which should contain her offerings (The Shih, I, 
+li, 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. 
+
+
+186 THE yi KING. TEXT. 
+
+
+with his house made large, but only serving as a 
+screen to his household. When he looks at his door, 
+it is still, and there is nobody about it. For three 
+years no one is to be seen. There will be evil. 
+
+
+LV. The character Fang is the symbol of being large and 
+abundant, and, as the name of this hexagram, denotes a condition of 
+abundant prosperity. In the changes of human affairs a condition 
+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 
+attributes is not likely to fail in maintaining his crown and pros- 
+perity, and it may well be said that the figure intimates progress 
+and development. The king is told not to be anxious, but to study 
+how he may always be like the sun in his meridian height, cheering 
+and enlightening all. 
+
+The explanation of the Thwan 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 
+lines, one of them must be whole, and the other divided. Here 
+two undivided lines make a correlation. The law, evidently 
+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 1 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 1, 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 1 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 con- 
+centrated 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 is strangely symbolised. 
+
+
+SECT. II. THE LU HEXAGRAM. 187 
+
+
+LVI. Tue Lie HeExacram. 
+
+
+
+
+
+
+
+
+
+
+
+Lii intimates that (in the condition which it 
+denotes) there may be some little attainment and 
+progress. If the stranger or traveller be firm and 
+correct as he ought to be, there will be good fortune. 
+
+
+1. The first line, divided, shows the stranger 
+mean and meanly occupied. It is thus that he 
+brings on himself (further) calamity. 
+
+
+The subject of 2 therefore, if he advance, will not be acceptable to 
+his ruler, and will not be employed. The only way in which he can 
+be useful 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 trigram of Brightness. All these conditions are 
+favourable to the employment of its subject; but its correlate is 
+the weak 6, which is at the extremity of the trigram of movement. 
+There 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 
+strong lines in 4 and 1; and the issue is good. 
+
+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 1, 3, and 4, and even of 2, his correlate, the results will 
+be admirable. Nothing consolidates the prosperity of a country so 
+much as the co-operation of the ruler and able ministers. 
+
+All the conditions of line 6 are unfavourable, and its subject is 
+left to himself without any helpers. He is isolated for long, and 
+undone. The issue is only evil. 
+
+
+188 THE Yi KING. TEXT. 
+
+
+2. The second line, divided, shows the stranger, 
+occupying his lodging-house, carrying with him his 
+means of livelihood, and provided with good and 
+trusty servants. 
+
+
+3. The third line, undivided, shows the stranger, 
+burning his lodging-house, and having lost his ser- 
+vants. However firm and correct he (try to) be, 
+he will be in peril. 
+
+
+4. The fourth line, undivided, shows the traveller 
+in a resting-place, having (also) the means of liveli- 
+hood and the axe, (but still saying),‘I am not at ease 
+in my mind.’ 
+
+5. The fifth line, divided, shows its subject shoot- 
+ing a pheasant. He will lose his arrow, but in the 
+end he will obtain praise and a (high) charge. 
+
+
+6. The sixth line, undivided, suggests the idea _ 
+of a bird burning its nest. The stranger, (thus 
+represented), first laughs and then cries out. He 
+has lost his ox(-like docility) too readily and easily. 
+There will be evil. 
+
+
+LVI. The name Lii denotes people travelling abroad, and is often 
+translated by ‘strangers.’ As early as the time of king W4n, there 
+was a class of men who went about from one state to another, pur- 
+suing their business as pedlars or travelling merchants; but in 
+Mencius II, i, chap. §. 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 
+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 Yi. 
+
+For the manner in which the component trigrams are supposed 
+
+
+SECT. II. THE SUN HEXAGRAM. 189 
+
+
+LVII. Tue Sun HExaGRAM. 
+
+
+
+
+
+
+
+
+
+
+
+Sun intimates that (under the conditions which 
+it denotes) there will be some little attainment and 
+progress, There will be advantage in movement 
+
+
+to give the idea that is in Li, see Appendix II. In Appendix I there 
+is an endeavour to explain the Thwan by means of the lines and 
+their relation to one another. 
+
+
+Line 1 is weak, in an odd place, and at the very bottom or 
+commencement of the hexagram, These conditions are supposed 
+to account for the unfavourable symbolism and auspice. 
+
+Line 2 is weak, but in its proper place. That place, moreover, 
+is the central. Hence the traveller—and he might here very well be 
+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 strong, and in an even place. But it occupies the 
+topmost place in the lower trigram; and its strength may be 
+expected to appear as violence. So it does in the symbolism, and 
+extraordinary violence as well. It seems unreasonable to suppose, 
+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 strong, but in an even place. Hence its subject has not 
+‘a lodging-house ;’ but has found a situation where 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 editors observe 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 
+
+
+190 THE Yi KING. TEXT. 
+
+
+
+
+
+onward in whatever direction. It will be advanta- 
+geous (also) to see the great man. 
+
+
+1. The first line, divided, shows its subject (now) 
+advancing, (now) receding. It would be advanta- 
+geous for him to have the firm correctness of a 
+brave soldier. 
+
+2. The second line, undivided, shows the repre- 
+sentative of Sun beneath a couch, and employing 
+diviners and exorcists in a way bordering on confu- 
+sion. There will be good fortune and no error. 
+
+3. The third line, undivided, shows its subject 
+penetrating (only) by violent and repeated efforts. 
+There will be occasion for regret. 
+
+4. The fourth line, divided, shows all occasion 
+for repentance (in its subject) passed away. He 
+takes game for its threefold use in his hunting. 
+
+
+5. The fifth line, undivided, shows that with 
+firm correctness there will be 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 
+to defend 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- 
+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 Li and of 
+the whole hexagram. Its subject will be arrogant and violent; the 
+opposite of what a traveller should be; and the issue will be evil. 
+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. II. THE SUN HEXAGRAM. IQ! 
+
+
+subject). All 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 
+lost the axe with which he executed his decisions. 
+However firm and correct he may (try to) be, there 
+will be evil. 
+
+
+LVII. With Sun as the fifth of the Ff-hsf trigrams we have 
+become familiar. It symbolises both wind and wood; and has 
+the attributes of flexibility (nearly allied to docility) and pene- 
+tration. 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 
+wrong in the people. The ‘Daily Lecture’ says that the upper 
+trigram denotes the orders issuing from the ruler, and the lower 
+the obedience rendered to them by the people; but this view is 
+hardly borne out by the Text. 
+
+But how is it that the figure represents merely ‘some little attain- 
+ment?’ This is generally explained by taking the first line of the 
+trigram as indicating what the subject of it can do. But over the 
+weak first line are two strong lines, so that its subject can accom- 
+plish but little. The Khang-hst editors, rejecting this view, contend 
+that, the idea of the whole figure being penetration, line 1, 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 
+dispel its influence. They illustrate 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 
+
+
+192 THE Yi KING. TEXT. 
+
+
+LVIII. Tue Tur Hexacram. 
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+Tui intimates that (under its conditions) there 
+will be progress and attainment. (But) it will be 
+advantageous to be firm and correct. 
+
+
+correct and improve. Such as it is, however, it requires the 
+operation of the strong and virtuous,‘ the great man.’ Even all this 
+criticism is not entirely satisfactory. 
+
+
+Line 1 is weak, where it should be strong. The movements of 
+its subject are expressive of perplexity. He wants vigour and 
+decision. 
+
+Line 2 is strong, and in the right place, and has a good auspice. 
+Things are placed or hidden beneath a couch or bed; and the 
+subject of the line appears as searching for them. He calls in divi- 
+nation to assist his judgment, and exorcists to expel for him what is 
+bad. The work is great and difficult, so that he appears almost 
+distracted by it; but the issue is good. For this successful expla- 
+nation of the line, I am indebted to the Khang-hsf editors. The 
+writer of the Text believed of course in divination and exorcism ; 
+which was his misfortune rather than his fault or folly. 
+
+Line 3 is in the right place for a strong line. But its position at 
+the top of the lower trigram is supposed to indicate the restlessness, 
+and here the vehemence, of its subject. And 6 is no proper 
+correlate, All the striving is ineffective, and there is occasion for 
+regret. 
+
+Line 4 is weak, as is its correlate in r. But 4 is a proper place 
+for a weak line, and it rests under the shadow of the strong 
+and central 5. Hence the omens of evil are counteracted; and a 
+good auspice is obtained. The game caught in hunting was divided 
+into three portions :—the first for use in sacrifices ; the second for 
+the entertainment of visitors ; and the third for the kitchen generally. 
+A hunt which yielded enough for all these purposes was deemed 
+very successful. 
+
+On line 5 A/ang-3ze says :—‘It is the seat of honour, and the 
+
+
+SECT. II. THE TUI HEXAGRAM. 193 
+
+
+1. The first line, undivided, shows the pleasure 
+of (inward) harmony. There will be good fortune. 
+
+
+2. The second line, undivided, shows the pleasure 
+arising from (inward) sincerity. There will be good 
+fortune. Occasion for repentance will disappear. 
+
+
+3. The third line, divided, shows its subject 
+
+
+bringing round. himself whatever can give pleasure. 
+There will be evil. 
+
+
+4. The 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 line, undivided, shows its subject 
+trusting in one who would injure him. The situa- 
+tion is perilous. 
+
+
+6. The topmost line, divided, shows the pleasure 
+of its 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 Thwan of hexagram 18, 
+
+The evil that paragraph 6 concludes with would arise from the. 
+quality of Sun being carried to excess. I have followed the 
+Khang-hs? editors in adopting a change of one character in the 
+received Text. 
+
+
+LVIII. The trigram Tui symbolises water as collected in a 
+marsh or lake; and its attribute or virtus is pleasure or com- 
+placent satisfaction. It is a matter of some difficulty to determine 
+in one’s mind how this attribute came to be connected with the 
+trigram. ‘The Khang-hsi editors say :—‘ When the airs of spring 
+begin to blow, from the collections of water on the earth the 
+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 
+
+
+[16] O 
+
+
+194 THE Yi KING. | TEXT. 
+
+
+LIX. Tue HwdAn Hexacram. 
+
+
+
+
+
+
+
+
+
+
+
+HwaAn intimates that (under its conditions) there 
+will be progress and success. The king goes to 
+his ancestral temple ; and it will be advantageous to 
+
+
+displayed in his complexion. Akin to this is the significance of 
+the hexagram Tui representing a marsh, as denoting pleasure. 
+Although the yin 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 in- 
+tegrity 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 hexagram. 
+The above quotation sufficiently explains the concluding characters 
+of the Thwan; but where is the intimation in T ui of progress and 
+attainments? It is supposed to be in the one weak line surmount- 
+ing each trigram and supported by the two strong lines. Fancy 
+sees in that mildness and benignity energised by a double portion 
+of strength. 
+
+
+Line 1, strong in the place of strength, with no proper correlate 
+above, is thus confined to itself. But its subject is sufficient for 
+himself. There will be good fortune. 
+
+Line 2, 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 
+counteracts all this. 
+
+The view of the third paragraph that appears in the translation 
+is derived from the Khang-hsi editors. The evil threatened in it 
+would be a consequence of the excessive devotion of its subject to 
+pleasure. 
+
+‘The bordering on what is injurious’ in paragraph 4 has refer- 
+ence to the contiguity of line 4 to the weak 3. That might have 
+
+
+SECT. II. THE HWAN HEXAGRAM. 195 
+
+
+cross the great stream. It will be advantageous to 
+be firm and correct. 
+
+
+1. The first line, divided, shows its subject en- 
+gaged in rescuing (from the impending evil) and 
+having (the assistance of) a strong horse. There 
+will be good fortune. 
+
+
+2. The second line, undivided, shows its subject, 
+amid the dispersion, hurrying to his contrivance 
+(for security). All occasion for repentance will 
+disappear. 
+
+
+3. The third line, divided, shows its subject 
+discarding any regard to his own person. There 
+will be no occasion for repentance. 
+
+
+4. The 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) 
+like a mound, which is what ordinary men would 
+not have thought of. 
+
+
+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 to the subject of line § is from the weak 6 above, in 
+whom he is represented as ‘trusting.’ Possibly his own strength 
+and sincerity of mind may be perverted into instruments of evil; 
+but possibly, they may operate beneficially. 
+
+The symbolism of paragraph 6 is akin to that of 3, though no 
+positive auspice is expressed. The subject of line 3 attracts others 
+round itself for the sake of pleasure ; the subject of this leads them 
+to follow himself in quest of it. 
+
+
+O 2 
+
+
+196 THE Yi KING. TEXT. 
+
+
+He scatters abroad (also) the accumulations in the 
+royal granaries. There will be no error. 
+
+
+6. 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. . 
+
+
+LIX. Hw4n, the name of this hexagram, denotes a state of 
+dissipation or dispersion. It is descriptive primarily of men’s 
+minds alienated from what is right and good. This alienation 
+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. 
+
+The intimation of progress and success is supposed to be given 
+by the strong lines occupying the central places. The king goes 
+to the ancestral temple, there to meet with the spirits of his 
+ancestors. His filial piety moves them by the sincerity of its 
+manifestation. Those spirits come and are present. Let filial 
+piety—in our language, let sincere religion—rule in men’s minds, 
+and there will be no alienation in them from what is right and good 
+or from one another. And if the state of the country demand a 
+great or hazardous enterprise, let it be undertaken. But whatever 
+is done, must be done with due attention to what is right, firmly 
+and correctly. 
+
+
+Line 1, at the commencement of the hexagram, tells us that the 
+evil 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 
+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 1 below him, and takes shelter in union 
+with its subject. Since the commentary of Kh&ng-3ze, 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. II. THE KIEH HEXAGRAM. 197 
+
+
+LX. Tue A1rEW HEXAGRAM. 
+
+
+
+
+
+
+
+
+Kieh intimates that (under its conditions) there 
+will be progress and attainment. (But) if the regu- 
+lations (which it prescribes) be severe and difficult, 
+they cannot be permanent. 
+
+
+1. The first line, undivided, shows its subject not 
+
+
+the hexagram might be feared; but he discards that regard, and 
+will do nothing to be repented of. There is a change of style in 
+the Chinese text at this point. As Wang Shin-3ze (Yiian dynasty) 
+says :—‘ 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 
+strong 5, which is in the ruler’s seat. The subject of 4, therefore, 
+will fitly represent the minister, to whom it belongs to do a great 
+part in remedying the evil of dispersion. And this he does. He 
+brings dissentient partizanship to an end; and not satisfied with 
+that, he collects multitudes of those who had been divided into 
+a great body so that they stand out conspicuous like a hill. 
+
+Line 5 gives us the action of the ruler himself ;—by his proclama- 
+tions, and by his benevolence. A(@ Hsf and other critics enlarge 
+on the symbolism of the perspiration, which they think much to 
+the point. P. Regis avoids it, translating—‘ Ille, magnas leges 
+dissipans, facit ut penetrent(ur?).’ Canon McClatchie has an 
+ingenious and original, so far as my Chinese reading goes, note 
+upon it :—‘ As sweat cures fevers, so do proclamations cure rebel- 
+lions.’ Both of these translators miss the meaning of the other 
+instance of the king’s work. 
+
+Line 6 is occupied by a strong line, which has a proper correlate 
+in 3; but 3 is at the top of the trigram of peril. The subject 
+of 6 hurries away from association with the subject of it, but does 
+so in the spirit of the hexagram, so that there is no error or blame 
+attaching to him. es 
+
+
+198 THE Yi KING, TEXT. 
+
+
+
+
+
+quitting the courtyard outside his door. There will 
+be no error. 
+
+2. The second line, undivided, shows its subject 
+not quitting the courtyard inside his gate. There 
+will be evil. 
+
+3. 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 its subject 
+quietly and naturally (attentive to all) regulations. 
+There will be progress and success. 
+
+
+5. The fifth line, undivided, shows its subject 
+sweetly and acceptably enacting his regulations. 
+There will be good fortune. The onward progress 
+with them will afford ground for admiration. 
+
+
+6. The topmost line, divided, shows its subject 
+enacting regulations severe and difficult. Even with 
+firmness and correctness there will be evil. But 
+though there will be cause for repentance, it will 
+(by and by) disappear. 
+
+
+
+
+
+LX. The primary application of the character Kieh 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 division may be denominated a Kieh; 
+there enter into it the ideas of regulating and restraining; and the 
+subject of this hexagram is the regulations of government enacted 
+for the guidance and control of the people. How the constituent 
+trigrams are supposed to suggest or indicate this meaning will be 
+seen in Appendix II. 
+
+4 Hsi anticipates that symbolism in trying to account for the 
+statement that the figure gives the promise of success and attain- 
+ment; 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. II. THE KUNG FO HEXAGRAM. 199 
+
+
+LXI. Tue Kune Fé Hexacram. 
+
+
+
+
+
+
+
+
+Kung Fd (moves even) pigs and fish, and leads 
+to good fortune. There will be advantage in cross- 
+
+
+important point concerning ‘ regulations’ is brought out in the con- 
+clusion of the Th wan,—that they must be adapted to circumstances, 
+and not made too strict and severe. 
+
+
+Line 1 is strong, and in its correct place. Its subject therefore 
+would not be wanting in power to make his way. But he is sup- 
+posed to be kept in check by the strong 2, and the correlate 4 is 
+the first line in the trigram of peril. The course of wisdom there- 
+fore is to keep still. The 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 same. The ‘Daily Lecture’ says that the paragraph tells an 
+officer not to take office rashly, but to exercise a cautious judgment 
+in his measures. 
+
+Line 2 is strong, in the wrong place; nor has it a proper 
+correlate. Its subject keeps still, when he ought to be up and 
+doing. There will be evil. 
+
+Line 3 should be strong, but it is weak. It is neither central 
+nor correct. It has no proper correlate, and it is the topmost line 
+in the trigram of complacent satisfaction. Its subject will not 
+receive the yoke of regulations ; and he will find out his mistake, 
+when it is too late. 
+
+Line 4 is weak, as it ought to be, and its subject has respect to 
+the authority of the strong ruler in 5. Hence its good symbolism 
+and auspice. 
+
+Line 5 is strong, and in its correct place. Its subject regulates 
+himself, having no correlate; but he is lord of the hexagram, and 
+his influence is everywhere beneficially felt. 
+
+
+200 THE yf KING. TEXT. 
+
+
+ing the great stream. There will be advantage in 
+being firm and correct. 
+
+
+1. The first line, undivided, shows its subject 
+resting (in himself). There will be good fortune. 
+If he sought to any other, he would not find rest. 
+
+
+2. The second line, undivided, shows its subject 
+(like) the crane crying out in her hidden retirement, 
+and her young ones responding to her. (It is as if 
+it were said), ‘I have a cup of good spirits,’ (and 
+the response were), ‘I will partake of it with you.’ 
+
+
+3. The third line, divided, shows its subject 
+having met with his mate. Now he beats his drum, 
+and now he leaves off. Now he weeps, and now 
+he sings. 
+
+4. The fourth line, divided, shows its subject 
+(like) the moon nearly full, and (like) a horse (in a 
+chariot) whose fellow disappears. There will be 
+no error. | 
+
+
+5. The fifth line, undivided, shows its subject 
+perfectly sincere, and linking (others) to him in 
+closest union. There will be no error. 
+
+
+6. The topmost line, undivided, shows its subject 
+in chanticleer (trying to) mount to heaven. Even 
+with firm correctness there will be evil. 
+
+
+Line 6 is weak, in its proper place. The subject of the top- 
+most line 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 
+for repentance will disappear. 
+
+
+LXI. Xung Ff, the name of this hexagram, may be represented 
+in English by ‘Inmost Sincerity.’ It denotes the highest quality of 
+man, and gives its possessor power so that he prevails with spiritual 
+beings, with other men, and with the lower creatures. It is the 
+
+
+SECT. Il. THE HSIAO KWO HEXAGRAM. 201 
+
+
+LXII. Tue Hst4o Kwo Hexacram., 
+
+
+ee ane t | toys 
+
+st —— o_o] re: ee aes ee CON ee aes 
+fea et] se reas aed 
+. ihe , ra 
+
+
+4 ie, _ 
+Hsiao Kwo indicates that (in thecircumstances” | 
+which it implies) there will be progress and attain- 
+
+
+
+
+
+
+
+
+
+
+
+F 
+
+
+subject of the ‘Doctrine of the Mean’ from the 21st chapter onwards, 
+where Remusat rendered it by ‘la perfection,’ ‘la perfection 
+morale,’ and Intorcetta and his coadjutors by ‘vera solidaque 
+perfectio.’ The lineal figure has suggested to the Chinese com- 
+mentators, 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 con- 
+stituent trigrams 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 ‘ Daily Lecture’ at the conclusion of its paraphrase of the 
+Thwan refers to the history of the ancient Shun, and the wonder- 
+ful achievements of his virtue. 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 says that the man thus gifted with sin- 
+cerity will succeed in the most difficult enterprises. Remarkable is 
+the concluding sentence that he must be firm and correct. Here, as 
+elsewhere throughout the Yi, 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 1 is according to the view approved 
+by the Khang-hst editors. The ordinary view makes the other to. 
+whom the subject of line 1 looks or might look to be the subject 
+of 4; but they contend that, excepting in the case of 3 and 6, the 
+force of correlation should be discarded from the study of this 
+
+
+202 THE Y{ KING. TEXT. 
+
+
+
+
+
+ment. But it will be advantageous to be firm and 
+correct. (What the name denotes) may be done in 
+small affairs, but not in great affairs. (It is like) the 
+notes that come down from a bird on the wing ;—to 
+descend is better than to ascend. There will (in 
+this way) be great good fortune. 
+
+
+1. The first line, divided, suggests (the idea of) 
+a bird flying, (and ascending) till the issue is evil. 
+
+
+2. The second line, divided, shows its subject 
+passing by his grandfather, and meeting with his 
+
+
+
+
+
+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 1. In the third and fourth 
+sentences we have the symbolism of two men brought together by 
+their sympathy in virtue. The subject of the paragraph is the 
+effect of sincerity. 
+
+The ‘mate’ of line 3 is 6. The principle of correlation comes 
+in. Sincerity, not left to itself, is influenced from without, and hence 
+come the changes and uncertainty in the state and moods of the 
+subject of the line. 
+
+Line 4 is weak, and in its correct place. The subject of it has 
+discarded the correlate in 1, and hastens on 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 1. Anciently chariots and 
+carriages were drawn by four horses, two outsides and two insides. 
+Lines 1 and 4 were a pair of these ; but 1 disappears here from the 
+team, and 4 goes on and joins 5. 
+
+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 do? His efforts will be ineffectual, and 
+injurious to himself. He is 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. 
+
+
+e 
+
+
+SECT. Il. THE HSIAO KWO HEXAGRAM. 203 
+
+
+grandmother; not attempting anything against his 
+ruler, but meetinz him as his minister. There will 
+be no error. 
+
+
+3. The third line, undivided, shows its subject 
+taking no extraordinary precautions against danger ; 
+and some in consequence finding opportunity to 
+assail and injure him, There will be evil. 
+
+
+4. The fourth line, undivided, shows its subject 
+falling into no error, but meeting (the exigency of 
+his situation), without exceeding (in his natural 
+course), If he go forward, there will be peril, and 
+he must be cautious. There is no occasion to be 
+using firmness perpetually. 
+
+
+5. The fifth line, civided, (suggests the idea) of 
+dense clouds, but no rain, coming from our borders 
+in the west. It also (shows) the prince shooting his 
+arrow, and taking the bird in a cave. 
+
+
+6. The sixth line, divided, shows its subject not 
+meeting (the exigency of his situation), and ex- 
+ceeding (his proper course). (It suggests the idea 
+of) a bird flying far aloft. There will be evil. The 
+case is what is called one of calamity and self- 
+produced injury. 
+
+
+LXII. The name Hsidéo 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 T4 Kwo, the 28th hexagram. There the first 
+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 Hsiao 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 meaning of the name, which is ‘ small excesses’ or ‘ exceed- 
+ing in what is small. The author, accepted by us as king Wan, 
+
+
+204 THE Yi KING. TEXT. 
+
+
+LXIII. Tue At 3% HeEexacram. 
+
+
+
+
+
+
+
+
+Ai 31 intimates progress and success in small 
+matters, There will be advantage in being firm 
+
+
+had in his mind our distinction of essentials and non-essentials. 
+Is it ever good to deviate from what is recognised as the established 
+course of procedure? The reply is—never in the matter of right ; 
+but in what is conventional and ceremonial—in what is non- 
+essential—the deviation may be made, and will be productive of 
+good. The form may be given up, but not the substance. But 
+the thing must be done very carefully,—humbly and reverently, 
+and in small matters. 
+
+The symbolism of the bird is rather obscure. The whole of it 
+is 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. 
+
+
+Line 1 is weak, in an odd place, and possessed by the ‘idea of 
+exceeding,’ which belongs to the hexagram. Its correlate is the 
+strong 4, belonging to the trigram A’4n, the attribute of which is 
+movement. There is nothing to repress the tendency of 1; rather 
+it is stimulated ; 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 
+meets with the grandmother ing. Again, 5 isthe 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. It must be allowed that this view of the 
+symbolism and its interpretation is obscure and strained. 
+
+The subject of line 3 is too confident in his own strength, and 
+too defiant of the weak and small enemies that seek his hurt. 
+
+
+SECT. II. THE xi 8f HEXAGRAM. 205 
+
+
+and correct. There has been good fortune in the 
+beginning ; there may be disorder in the end. 
+
+
+1. The first line, undivided, (shows its subject as 
+a driver) who drags back his wheel, (or as a fox) 
+which has wet his tail. There will be no error. 
+
+
+2. The second line, divided, (shows its subject as) 
+a wife who has lost her (carriage-)screen. There is 
+
+
+No occasion to go in pursuit of it. In seven days 
+she will find it. 
+
+
+3. The third line, undivided, (suggests the case 
+of) Kao 3ung who attacked the Demon region, but 
+was three years in subduing it. Small men should 
+not be employed (in such enterprises). 
+
+
+Line 4 is also strong, but the exercise of his strength by its 
+subject is tempered bythe position in an even place. He is 
+warned, however, to continue quiet and restrain himself. 
+
+Line 5, though in the ruler’s seat, is weak, and incapable of 
+doing anything great. Its subject is called king or duke because 
+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 part of the symbolism is the same as that of the 
+Thwan under hexagram 9, q.v. I said there that it probably 
+gave a testimony of the merit of the house of Adu, as deserving 
+the throne rather than the kings of Shang. That was because the 
+Thwan contained the sentiments of Wan, while he was yet only 
+lord of Xau. But the symbolism here was the work of the duke 
+of Kau, after his brother king W4 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 Wd’s son, 
+king Khang? 
+
+The Khang-hsi editors find in the Seaaiading symbolism an 
+incentive to humility :—‘ The duke, leaving birds 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 hexagram in an extreme degree, 
+and is incapable of keeping himself under restraint. 
+
+
+206 THE Yi KING. TEXT. 
+
+
+4. The fourth line, divided, shows its subject with 
+rags provided against any leak (in his boat), and on 
+his guard all day long. 
+
+
+5. The fifth line, undivided, shows its subject (as) 
+the neighbour in the east who slaughters an ox (for 
+his sacrifice); but this is not equal to the (small) 
+spring sacrifice of the neighbour in the west, whose 
+sincerity receives the blessing. 
+
+
+6. The topmost line, divided, shows its subject 
+with (even) his head immersed. The position is 
+perilous. 
+
+
+LXIII. The character called Ai is used as a symbol of being 
+pastorcompleted. 8f denotes primarily crossing a stream, 
+and has the secondary meaning of helping and completing. 
+The two characters, combined, will express the successful accom- 
+plishment of whatever the writer has in his. mind. In dealing with 
+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 
+been brought safely across the great and dangerous stream. The 
+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 in 
+mind the instability of all human affairs. That every line of the 
+hexagram is in its correct place, and has its proper correlate is 
+also supposed to harmonize with the intimation of progress and 
+success. 
+
+
+Line 1, the first of the 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 
+least, all movement should be hushed. Hence we have the sym- 
+bolism of a driver trying to stop his carriage, and a fox who has 
+wet his tail, and will not tempt the stream again. 
+
+Line 2 is weak, and in its proper place. It also has the strong 
+correlate 5; and might be expected to be forward to act. But it 
+occupies its correct and central place, and suggests the symbol of 
+a lady whose carriage has lost its screen. She will not advance 
+
+
+SECT. II. THE WEI 8f HEXAGRAM. 207 
+
+
+LXIV. Tue Wer 3t HeExacram. 
+
+
+
+
+
+
+
+
+
+
+
+Wei 3t intimates progress and success (in the cir- 
+cumstances which it implies). (We see) a young 
+fox that has nearly crossed (the stream), when its 
+tail gets immersed. There will be no advantage in 
+any way. 
+
+
+further so soon after success has been achieved; but keep herself 
+hidden and retired. Let her not try to find the screen. When it is 
+said that she will find this ‘after seven days,’ the meaning seems 
+to be simply this, that the period of A? 3f will then have been 
+exhausted, the six lines having been gone through, and a new 
+period, when action will be proper, shall have commenced. 
+
+The strong line 3, at the top of the lower trigram, suggests for 
+its subject one undertaking a vigorous enterprise. The writer 
+thinks of Kao 3ung, the sacrificial title of WQ Ting, one of the 
+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 Shf, IV, ix, 
+and in the Shih, IV, iii, ode 5. His enterprise may have been 
+good, and successful, but it was tedious, and the paragraph con- 
+cludes with a caution. 
+
+Line 4 is weak, and has advanced into the trigram for water. 
+Its subject will be cautious, and prepare for evil, as in the sym- 
+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 
+quarter being yang and the latter yin. Line 5 is strong, and 2 is 
+weak; but weakness is more likely to be patient and cautious than 
+strength. They are compared to two men sacrificing. The one 
+presents valuable offerings; the other very poor ones. But the 
+
+
+208 THE Yi KING. TEXT. 
+
+
+
+
+
+1. The first line, divided, shows its subject (like 
+a fox) whose tail gets immersed. There will be 
+occasion for regret. 
+
+
+2. The second line, undivided, shows its subject 
+dragging back his (carriage-)wheel. With firmness 
+and correctness there will be good fortune. 
+
+
+3. The third line, divided, shows its subject, with 
+(the state of things) not yet remedied, advancing on; 
+which will lead to evil. But there will be advantage 
+in (trying to) cross the great stream. 
+
+
+4. The fourth line, undivided, shows its subject 
+by firm correctness obtaining good fortune, so that 
+all occasion for repentance disappears. Let him 
+stir himself up, as if he were invading the Demon 
+region, where for three years rewards will come to 
+him (and his troops) from the great kingdom. 
+
+
+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. There will be good fortune. 
+
+
+6. The topmost line, undivided, shows its subject 
+
+
+second excels in sincerity, and his small offering is 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 31 is the reverse of Xi 31. 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 Yi might have concluded with AT 31, 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. II. THE WEI 3{ HEXAGRAM. 209 
+
+
+full of confidence and therefore feasting (quietly). 
+There will be no error. (If he) cherish this con- 
+
+
+idea of the Yi, as the book of change. Again and again it has 
+been pointed out that we find in it no idea of a perfect and abiding 
+state. Just as the seasons of the year change and pursue an ever- 
+recurring round, so is it with the phases of society. The reign of 
+order has been, and has terminated; and this hexagram calls us to 
+see the struggle for its realisation recommenced. It treats of how 
+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 its constituent 
+trigrams will appear in Appendix II. A similar indication is 
+supposed to be given by the lines, not one of which is in the cor- 
+rect place; the strong lines being all in even places, and the weak 
+lines in odd. At the same time each of them has a proper corre- 
+late ; and so the figure gives an intimation of some successful 
+progress. See also Appendix I. 
+
+The symbolism of the young fox suggests a want of caution on 
+the part of those, in the time and condition denoted by the hexa- 
+gram, 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. 
+
+
+I suppose a fox to be intended by the symbolism of line 1, 
+bringing that animal on from the Thwan. Some of the com- 
+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 place. Its subject attempts to be doing, but 
+finds cause to regret his course. 
+
+The subject of line 2, strong, and in the centre, is able to repress 
+himself, and keep back his carriage from advancing ; and there is 
+good fortune. 
+
+The Khang-hs? editors say that it is very difficult to understand 
+what is 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 
+advantageous to try and cross the great stream.’ 
+
+Line 4, though strong, is in an even place ; and this might 
+vitiate the endeavours of its subject to bring about a better state of 
+things. But he is firm and correct. He is in the fourth place more- 
+over, 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 3ung did in his 
+
+
+[16] P 
+
+
+210 THE Yi KING. TEXT. 
+
+
+fidence, till he (is like the fox who) gets his head 
+immersed, it will fail of what is right. 
+
+
+famous expedition (see last hexagram, line 3), and he will make 
+progress and have success. Expeditions beyond the frontiers in 
+those days were not very remote. Intercourse was kept up between 
+the army and the court. Rewards, distinctions, and whatever was 
+necessary to encourage the army, were often sent to it. 
+
+Line 5 is weak, in an odd place. But its subject is the ruler, 
+humble and supported by the subject of the strong 2; and hence 
+the auspice is 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 
+power, but enjoying himself; and thereby he will do right. If, on 
+the contrary, he will go on to exert his powers, and play with the 
+peril of the situation, the issue will be bad. 
+
+
+THE APPENDIXES. 
+
+
+P2 
+
+
+Digitized by Google 
+
+
+THE APPENDIXES. 
+
+
+¢ 
+
+
+APPENDIX I. 
+
+
+Treatise on the Thwan, or king W&n’s Explanations of the v 
+entire Hexagrams. 
+
+
+Section I. 
+
+I. 1. Vast is the ‘great and originating (power) ’ 
+indicated by Adien! All things owe to it their 
+beginning :—it contains all the meaning belonging 
+to (the name) heaven. 
+
+2. The clouds move and the rain is distributed ; 
+the various things appear in their developed forms. 
+
+
+3. (The sages) grandly understand (the con- 
+nexion between) the end and the beginning, and how 
+(the indications of) the six lines (in the hexagram) 
+are accomplished, (each) in its season. (Accord- 
+ingly) they mount (the carriage) drawn by those six 
+dragons at the proper times, and drive through 
+the sky. 
+
+4. The method of AX4ien 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 all things, 
+and the myriad states all enjoy repose. 
+
+
+The name Thwan, and the meaning of the character so-called, a 
+are sufficiently established. The Thwan are king WAn’s expla- 
+nations of the entire hexagrams. It seems impossible now to 
+
+
+214 THE APPENDIXES. SECT. I. 
+
+
+II. 1. Complete is the ‘great and originating 
+(capacity)’ indicated by Khwan! All things owe to 
+it their birth ;—it receives obediently the influences 
+of Heaven. 
+
+
+2. KhwaAn, in its largeness, supports and contains 
+all things. Its excellent capacity matches the un- 
+limited power (of A4ien). Its comprehension is 
+wide, and its brightness great. The various things 
+obtain (by it) their full development. 
+
+
+3. The mare is a creature of earthly kind. Its 
+{power of) moving on the earth is without limit; it 
+is mild and docile, advantageous and firm :—such is 
+the course of the superior man. 
+
+
+ascertain how the character arose, and how it was named Thwan. 
+The treatise on the Thwan is ascribed to Confucius; and I have 
+considered in the Introduction, p. 30, whether the tradition to this 
+effect may to any extent be admitted. 
+
+
+I. The hexagram AXhien is made up of six undivided lines, or 
+of the trigram A ien, FQ-hsi’s symbol for heaven, repeated. The 
+Thwan does not dwell upon this, but starts, in its exposition, from 
+the word ‘heaven,’ supposing that the hexagram represented all 
+the meaning which had ever been intended by that term. In para- 
+graphs 1, 2, 4 the four attributes in Wan’s Text (2 being occupied 
+with the second, though it is not expressly named) are illustrated 
+by the phenomena taking place in the physical world. 
+
+In paragraphs 3 and 5, the subject is the sage. He is not 
+named indeed; and Khung Ying-ta (a. p. 574-648) does not 
+introduce him till paragraph 5, when the meaning necessitates the 
+presence of a human agent, who rules in the world of men as 
+heaven does in that of nature. The ‘connexion between the end 
+and the beginning,’ which he sees, is that of cause and effect in the 
+operations of nature and the course of human affairs. The various 
+steps in that course are symbolised by the lines of the hexagram ; 
+and the ideal sage, conducting his ideal government, taking his 
+measures accordingly, is represented as driving through the sky in 
+a carriage drawn by six dragons. AQ Hsf extravagantly says that 
+‘the sage is Heaven, and Heaven is the sage;’ but there is nothing 
+like this in the text. 
+
+
+HEX. 3. APPENDIX I. 215 
+
+
+4. ‘If he take the initiative, he goes astray :'—he 
+misses, that is, his proper course. ‘If he follow,’ he 
+is docile, and gets into his regular (course). ‘In the 
+south-west he will get friends :—he will be walking 
+with those of his own class. ‘In the north-east he 
+will lose friends :'—but in the end there will be 
+ground for congratulation. 
+
+
+5. ‘The good fortune arising from resting in firm- 
+ness’ corresponds to the unlimited capacity of the 
+earth. 
+
+
+IT]. 1. In Aun we have the strong (A4ien) and 
+the weak (Khw4n) commencing their intercourse, 
+and difficulties arising. 
+
+
+2. Movement in the midst of peril gives rise to 
+‘great progress and success, (through) firm cor- 
+rectness.’ 
+
+
+3. By the action of the thunder and rain, (which 
+
+
+II. As the writer in expounding the Thwan of hexagram r starts 
+from the word ‘heaven,’ so here he does so from the symbolic mean- 
+ing attached to ‘earth. What I have said on the Text about the 
+difference with which the same attributes are ascribed to KAien 
+and KhwaAn, appears clearly in paragraph 1. Itis the difference ex- 
+pressed by the words that I have supplied,—‘ power ’ and ‘capacity.’ 
+Khien originates; Khwa&n produces, or gives birth to what has 
+been originated. 
+
+The ‘ penetrating,’ or developing ability of Khwa&n, as displayed 
+in the processes of growth, is the subject of paragraph 2. ‘The 
+brightness’ refers to the beauty that shines forth in the vegetable 
+
+
+~ and animal worlds. 
+
+
+Paragraph 3 treats of the symbol of the ‘mare,’ to lead the mind 
+to the course of ‘the superior man,’ the good and faithful minister 
+and servant. 
+
+See the note, corresponding to paragraph 4, onthe Text. ‘ Rest- 
+ing in firmness’ is the normal course of Khwan. Where it is 
+pursued, the good effect will be great, great as the unlimited 
+capacity of the earth. 
+
+
+216 THE APPENDIXES. SECT. I. 
+
+
+are symbols of X4n and Khan), all (between heaven 
+and earth) is filled up. But the condition of the 
+time is full of irregularity and obscurity. Feudal 
+princes should be established, but the feeling that 
+rest and peace have been secured should not be 
+indulged (even then). 
+
+
+IV. 1. In Mang we have (the trigram for) a 
+mountain, and below it that of a rugged defile with 
+a stream in it. The conditions of peril and arrest 
+
+
+III. Xun is made up of the trigrams Kan and Khan; but 
+according to the views on king Wan’s arrangement of the trigrams, 
+as set forth especially in Appendix V, chap. 14, the six others come 
+fom AXhien and Khwé&n, and are said to be their children. On 
+the first application of Khwan to X/ien, there results KAn, the 
+first line of A ien taking the place of the last of Khwan; and on 
+the second application, there results Khan, the middle line of 
+Khien taking the place of that of Khwan. McClatchie renders 
+here :—‘ The Thun (Xun) diagram represents the hard and the 
+soft (air) beginning to have sexual intercourse, and bringing forth 
+with suffering !’ But there is nothing in the Yi, from the beginning 
+to the end, to justify such an interpretation. Nor do I see how, 
+from any account of the genesis by the component trigrams, the 
+idea of the result as signifying a state of difficulty and distress can 
+be readily made out. 
+
+In paragraph 2 there is an attempt from the virtues or attributes 
+assigned to the trigrams to make out the result indicated in the 
+Thwan. To move and excite is the quality of X4n; perilous- 
+ness is the quality of Khan. The power to move is likely to 
+produce great effects; to do this in perilous and difficult circum- 
+stances requires firmness and correctness. But neither is this 
+explanation very satisfactory. 
+
+The first part of paragraph 3 depicts a condition of trouble and 
+disorder in the natural world occasioned by the phenomena that 
+are symbols of the significance of Aan and Khan; but this is 
+symbolical again of the disorder and distress, political and social, 
+characteristic of the time. Good princes throughout the nation 
+would help to remedy that; but the supreme authority should not 
+resign itself to indifference, trusting to them. 
+
+
+HEX. 4. APPENDIX I. 217 
+
+
+
+
+
+of progress (suggested by these) give (the idea in) 
+Mang. 
+
+
+2. ‘Mang indicates that there will be progress and 
+success :—for there is development at work in it, 
+and its time of action is exactly what is right. ‘I do 
+not seek the youthful and inexperienced; he seeks 
+me:’—so does will respond to will. ‘When he 
+shows (the sincerity that marks) the first recourse 
+to divination, I instruct him :—for possessing the 
+qualities of the undivided line and being in the 
+central place, (the subject of the second line thus 
+speaks). ‘A second and third application create 
+annoyance, and I do not instruct so as to create 
+annoyance :'—annoyance (he means) to the ignorant. 
+
+(The method of dealing with) the young and igno- 
+rant is to nourish the correct (nature belonging to 
+them);—this accomplishes the service of the sage. 
+
+
+IV. The trigram K4n has for its symbol in the natural world a 
+mountain, which stands up frowningly, and stops or arrests the 
+progress of the traveller. Stoppage, understood sometimes actively, 
+and sometimes passively, is called the virtue or attribute indicated 
+by it. Khan, as I said on p. 32, has water for its symbol, and 
+especially in the form of rain. Here, however, the water appears 
+as a stream in a difficult defile, such as ordinarily appears on an 
+approach to a mountain, and suggesting perilousness as the attri- 
+bute of such a position. From the combination of these symbols 
+and their attributes the writer thinks that he gets the idea of the 
+character (not the entire hexagram) M&ng, as symbolical of igno- 
+rance and inexperience. See on ‘the Great Symbolism’ below. 
+
+Down to the last sentence of paragraph 2, all that is said is 
+intended to show how it is that the figure indicates progress and 
+success. The whole representation is grounded on the undivided 
+line’s being in the central place. It is the symbol of active effort 
+for the teaching of the ignorant in the proper place and time; 
+this being responded to by the divided fifth line, representing the 
+ignorance to be taught as docile, ‘will responds to will.’ But the 
+
+
+218 THE APPENDIXES. SECT. 1. 
+
+
+V.1. Hsii denotes waiting. (The figure) shows 
+peril in front ; but notwithstanding the firmness and 
+strength (indicated by the inner trigram), its subject 
+does not allow himself to be involved (in the danger- 
+ous defile);—it is right he should not be straitened 
+or reduced to extremity. 
+
+
+2. When it is said that, ‘with the sincerity de- 
+clared in Hsii, there will be brilliant success, and 
+with firmness there will be good fortune,’ this is 
+shown by the position (of the fifth line) in the place 
+assigned by Heaven, and its being the correct posi- 
+tion for it, and in the centre. ‘It will be advan- 
+tageous to go through the great stream ;’—that is, 
+going forward will be followed by meritorious 
+achievement. 
+
+
+subject of line 2 requires sincerity in the applicant for instruction, 
+and feels that he must make his own teaching acceptable and 
+agreeable. All this serves to bring out the idea of progress and 
+success, 
+
+Then finally in the young and ignorant there is ‘a correct nature,’ 
+a moral state made for goodness. The efficient teacher directing 
+his efforts to bring out and nourish that, the progress and success 
+will be ‘great ;’ the service done will be worthy of ‘a sage.’ 
+
+
+V. Hsiti is composed of AAien, having the quality of strength, 
+and of Khan, having the quality of perilousness. The strong one 
+might readily dare the peril, but he restrains himself and waits. 
+This is the lesson of the hexagram,—the benefit of action well 
+considered, of plans well matured. 
+
+The fifth line, as we have observed more than once already, is 
+the place of honour, that due to the ruler or king. It is here called 
+‘the Heavenly or Heaven-given seat,’ the meaning of which expres- 
+sion is clear from its occurrence in the Shih, III, i, ode 2.1. Five 
+is an odd number, and the fifth is therefore the ‘ correct’ place for 
+an undivided line; it is also the central place of the trigram, indi- 
+cating how its occupant is sure to walk in the due mean. See 
+further the notes on the Text, p. 68. 
+
+
+HEX. 6. APPENDIX I. 219 
+
+
+VI. 1. The upper portion of Sung is (the tri- 
+gram representing) strength, and the lower (that 
+representing) peril. (The coming together of) 
+strength and peril gives (the idea in) Sung. 
+
+2. ‘Sung intimates how, though there 1s sin- 
+cerity in one’s contention, he will yet meet with 
+Opposition and obstruction; but if he cherish an’ 
+apprehensive caution, there will be good fortune :'-— 
+a strong (line) has come and got the central place 
+(in the lower trigram). 
+
+‘If he must prosecute the contention to the (bitter) 
+end, there will be evil:’—contention is not a thing to 
+be carried on to extremity. 
+
+‘It will be advantageous to meet with the great 
+man :—what he sets a value on is the due mean, 
+and the correct place. 
+
+‘It will not be advantageous to cross the great 
+stream :'-—one (attempting to do so) would find 
+himself in an abyss. 
+
+
+VI. Paragraph 1 here is much to the same effect as the first 
+sentence in the notes on the Thwan of the Text. It is said, 
+‘Strength without peril would not produce contention; peril with- 
+out strength would not be able to contend.’ 
+
+2. ‘A strong line has come and got the central place :’—this 
+sentence has given rise to a doctrine about the changes of trigrams 
+and hexagrams, which has obscured more than anything else the 
+interpretation of the Yi. Where has the strong second line come 
+from? From a hundred critics we receive the answer,—‘ From 
+
+
+Tun ( 
+
+
+lines of the lower trigram there be made to change places, there 
+
+
+
+
+
+. The reader will see that if the second and third 
+
+
+
+
+
+
+
+
+results =="—=, or Sung. The doctrine of changing the figures by 
+
+
+
+
+
+the manipulation of the stalks did spring up between the time of 
+WAn and his son and that of the composition of the Appendixes ; 
+but there is no trace of it in the real Text of the Yi; and it renders 
+any scheme for the interpretation of the figures impossible. The 
+
+
+220 THE APPENDIXES. SECT. I, 
+
+
+VII. 1. (The name) Sze describes the multitude 
+(of the’host), The ‘firmness and correctness’ (which 
+the hexagram indicates) refer to (moral) correct- 
+ness (of aim). When (the mover) is able to use the 
+multitude with such correctness, he may attain to the 
+royal sway. 
+
+
+2. There is (the symbol of) strength in the centre 
+(of the trigram below), and it is responded to (by its 
+proper correlate above). The action gives rise to 
+perils, but is in accordance (with the best sentiments 
+of men). (Its mover) may by such action distress 
+all the country, but the people will follow him ;— 
+there will be good fortune, and what error should 
+there be? 
+
+
+VIII. 1. ‘Pt indicates that there is good for- 
+tune :'—(the name) Pi denotes help; (and we see 
+in the figure) inferiors docilely following (their 
+superior). 
+
+
+editors of the imperial Yf allow this, and on the present passage dis- 
+card the doctrine entirely, referring to the language of the Thwan on 
+hexagrams 11 and 12 as fatal to it. See the notes there, and the 
+Introduction, pp. 11-16. ‘A strong line has come’ is to be taken as 
+equivalent simply to ‘a strong line is there.’ 
+
+What ‘the great man sets a value on being the due mean and 
+the correct place,’ his decision in any matter of contention is sure 
+to be right. 
+
+
+VII. That ‘ multitude’ is given here as if it were the meaning of 
+the name Sze arose, probably, from there being but one undivided 
+line in the figure. That is the symbol of the general, all the other 
+lines, divided, suggest the idea of a multitude obedient to his orders. 
+The general’s place in the centre of the lower trigram, with the 
+proper correlate in line 5, suggests the idea of firmness and cor- 
+rectness that dominates in the hexagram. But in the last sentence 
+it is the ruler, and not the general of the host, who is the subject. 
+Compare what is said of him with Mencius, I, i, chap. 3; ii, chap. 
+5, &c. 
+
+
+HEX. Q. APPENDIX I. 221 
+
+
+2. ‘Let (the principal party intended in it) re- 
+examine himself, (as if) by divination, whether his 
+virtue be great, unintermitting, and firm ;—if it be 
+so, there will be no error:—all this follows from 
+the position of the strong line in the centre (of the 
+upper trigram). ‘ Those who have not rest will come 
+to him :’—high and low will respond to its subject. 
+‘With those who are (too) late in coming it will be 
+ill :—(for them) the way (of good fortune here indi- 
+cated) has been exhausted. 
+
+
+IX. 1. In Hsido AO the weak line occupies 
+its (proper) position, and (the lines) above and below 
+
+
+respond to it. Hence comes the name of Hsiao 
+Kt (Small Restraint). 
+
+
+2. (It presents the symbols of) strength and 
+flexibility. Strong lines are in the central places, 
+and the will (of their subjects) will have free course. 
+Thus it indicates that there will be progress and 
+success, 
+
+
+3. ‘Dense clouds but no rain’ indicate the move- 
+ment (of the strong lines) still going forward. The 
+
+
+‘Perilousness’ is the attribute of Khan, the lower trigram, and 
+‘docility,’ or ‘accordance with others,’ that of Khw4n, the upper. 
+War is like ‘ poison’ to a country, injurious, and threatening ruin 
+to it, and yet the people will endure and encounter it in behalf of 
+the sovereign whom they esteem and love. 
+
+
+VIII. There is some error in the text here,—as all the critics 
+acknowledge. I have adopted the decision of KQ@ Hsf, which by 
+a very small change makes the whole read consistently, and in 
+harmony with other explanations of the Thwan. ‘The inferiors’ 
+are the subjects of all the other lines gathering round: their supe- 
+rior, represented in the fifth line. 
+
+‘The way has been exhausted :’—they do not seek to promote 
+and enjoy union till it is too late. The sentiment is the same as that 
+in the lines of Shakespeare about the tide in the affairs of men. 
+
+
+222 THE APPENDIXES., SECT. I. - 
+
+
+‘Commencing at our western border’ indicates that 
+the (beneficial) influence has not yet been widely 
+displayed. 
+
+
+X. 1. In Lt we have (the symbol of) weakness 
+treading on (that of) strength. 
+
+
+2. (The lower trigram) indicates pleasure and 
+satisfaction, and responds to (the upper) indicating 
+strength. Hence (it is said), ‘He treads on the 
+tail of a tiger, which does not bite him; there will 
+be progress and success.’ 7 
+
+
+3. (The fifth line is) strong, in the centre, and in 
+
+
+IX. ‘The weak line’ is said to occupy ‘its proper position,’ 
+because it is in the fourth,—an even place. The ‘responding’ on 
+the part of all the other lines above and below is their submitting 
+to be restrained by it; and this arises simply from the meaning 
+which king W&n chose to attach to the hexagram. 
+
+But the restraint can only be small. The attributes of the two 
+parts of the figure do not indicate anything else. The undivided 
+line represents vigour and activity, and such a line is in the middle 
+of each trigram. There cannot but be progress and success. 
+
+It is not easy to explain the symbolism of the last paragraph in 
+harmony with the appended explanations. What AAang-3ze, 
+Wang Fang, and other scholars say is to this effect :—Dense clouds 
+ought to give rain. That they exist without doing so, shows the 
+restraining influence of the hexagram to be still at work. But the 
+other and active influence is, according to the general idea of the 
+figure, continuing in operation ;—there will be rain ere long. And 
+this was taking place in the western regions subject to the House 
+of Aau, which still was only a fief of Shang. It was not for the 
+inferior House to rule the superior. du was for a time restrained 
+by Shang. Let their positions be reversed by Adu superseding 
+Shang, and the rain of beneficent government would descend on 
+all the kingdom. This seems to be the meaning of the paragraph. 
+This is the answer to the riddle of it. Confucius, in his treatise on 
+
+
+the Thwan, hints at it, but no Chinese critic has the boldness to 
+declare it fully. 
+
+
+HEX. II. APPENDIX I. 223 
+
+
+its correct place. (Its subject) occupies the God- 
+(given) position, and falls into no distress or failure ;— 
+(his) action will be brilliant. 
+
+
+XI. ‘The little come and the great gone in 
+Thai, and its indication that there will be good 
+fortune with progress and success’ show to us 
+heaven and earth in communication with each 
+other, and all things in consequence having free 
+course, and (also) the high and the low, (superiors 
+and inferiors), in communication with one another, 
+and possessed by the same aim. The inner (tri- 
+gram) is made up of the strong and undivided 
+lines, and the outer of the weak and divided; the 
+inner is (the symbol of) strength, and the outer 
+of docility; the inner (represents) the superior man, 
+and the outer the small man. (Thus) the way of 
+
+
+X. ‘(The symbol of) weakness’ in paragraph 1, according to 
+Wang Shan-3ze (Ytian dynasty), is line 3, urged by the two strong 
+lines below, and having to encounter the three strong lines above. 
+Hf Ping-wan (also of the Yiian dynasty) says that the whole of 
+the lower trigram, Tui, partaking of the yin nature, is the symbol 
+of weakness, and the whole of A’hien that of strength. The Xeh- 
+Kung editors say that, to get the full meaning, we must hold both 
+views. 
+
+Paragraph 2 has been sufficiently explained on the T hwan itself. 
+
+Paragraph 3 has also been explained; but there remains some- 
+thing to be said on the Chinese text for ‘occupies the God- 
+given position,’ or, literally, ‘treads on the seat of Tf.’ Canon 
+McClatchie has—‘ The imperial throne is now occupied.’ 1 think 
+that ‘the seat of Ti’ is synonymous with ‘the seat of Heaven,’ in 
+paragraph 2 of this treatise on hexagram 5. If Confucius, or who- 
+ever was the writer, had before him the phrase as it occurs in the 
+Shf, I, 12, the force of Ti will depend on the meaning assigned to 
+it in that part of the Shi. That the fifth line occupies the place of | 
+authority is here the only important point. 
+
+
+224 THE APPENDIXES. SECT, I. 
+
+
+the superior man appears increasing, and that of the 
+small man decreasing. 
+
+
+XII. ‘The want of good understanding between 
+the (different classes of) men in Phi, and its indica- 
+tion as unfavourable to the firm and correct course 
+of the superior man; with the intimation that the 
+great are gone and the little come:’—all this 
+springs from the fact that in it heaven and earth 
+are not in communication with each other, and all 
+things in consequence do not have free course; and 
+that the high and the low (superiors and inferiors) 
+are not in communication with one another, and 
+there are no (well-regulated) states under the sky. 
+The inner (trigram) is made up of the weak and 
+divided lines, and the outer of the strong and 
+undivided: the inner is (the symbol of) weakness, 
+and the outer of strength; the inner (represents) 
+the small man, and the outer the superior man. 
+Thus the way of the small man appears increasing, 
+and that of the superior man decreasing. 
+
+
+XI. There is nothing to be said on the explanation of the 
+Thwan here beyond what has been noticed on the different para- 
+graphs of the Text. Canon McClatchie translates :—‘ The Thwan 
+means that Heaven and Earth have now conjugal intercourse with 
+each other .... and the upper and lower (classes) unite together.’ 
+But in both clauses the Chinese characters are the same. Why did 
+he not go on to say—‘the upper and lower classes have conjugal 
+intercourse together ;’ or rather, why did he not dismiss the idea of 
+such intercourse from his mind altogether? Why make the Yi 
+appear to be gross, when there is not the shadow of grossness in 
+it? The paragraph here well illustrates how the ruling idea in all 
+the antinomies of the Yf is that of authority and strength on the 
+one side, and of inferiority and weakness on the other. 
+
+
+XII. All the symbolism here springs from the trigram Khwan 
+
+
+occupying in the figure the inner or lower place, and KXhien the 
+outer or upper. It is for the inner trigram to take the initiative ; 
+
+
+HEX, 14. APPENDIX I, 225 
+
+
+XIII. 1. In Thung Z4n the weak (line) has 
+the place (of influence), the central place, and 
+responds to (the corresponding line in) Ahien 
+(above); hence comes its name of Thung Z4n (or 
+‘Union of men’). 
+
+
+2. Thung Zan says :— 
+
+
+3. The language, ‘Thung Zan appears here (as 
+we find it) in (the remote districts of) the country, 
+indicating progress and success, and that it will be 
+advantageous to cross the great stream,’ is moulded 
+by its containing the strength (symbolled) in X Zien. 
+(Then) we have (the trigram indicating) elegance 
+and intelligence, supported by (that indicating) 
+strength; with the line in the central, and its 
+correct, position, and responding (to the corres- 
+ponding line above) :—(all representing) the correct 
+course of the superior man. It is only the superior 
+man who can comprehend and affect the minds of 
+all under the sky. 
+
+
+XIV. 1. In TA Yd the weak (line) has the 
+place of honour, is grandly central, and (the strong 
+lines) above and below respond to it. Hence comes 
+its name of Ta YQ (Having what is Great). 
+
+
+but how can earth (symbolised by Khw&n) take the place of heaven 
+(symbolised by XAien)? As in nature it is heaven that originates 
+and not earth, so in a state the upper classes must take the initiative, 
+and not the lower. 
+
+XIII. To understand the various points in this commentary, it 
+is only necessary to refer to the Text of the hexagram. The proper 
+correlate of line 2 is line 5, and I have said therefore that it ‘re- 
+sponds to (the corresponding line in) Kien.’ The editors of the 
+Khang-hstf edition, however, would make the correlate to it all the 
+lines of Ahien, as being more agreeable to the idea of union. 
+
+I do not think that a second paragraph has been lost. The 
+
+
+[16] Q 
+
+
+226 "THE APPENDIXES. SECT. I, 
+
+
+2. The attributes (of its component trigrams) are 
+strength and vigour with elegance and brightness. 
+(The ruling line in it) responds to (the ruling line 
+in the symbol of) heaven, and (consequently) its 
+action is (all) at the proper times. In this way (it is 
+said to) indicate great progress and success. 
+
+
+XV. 1. Khien indicates progress and success. 
+It is the way of heaven to send down its bene- 
+ficial influences below, where they are brilliantly 
+displayed. It is the way of earth, lying low, to 
+send its influences upwards and (there) to act. 
+
+2. It is the way of heaven to diminish the full 
+and augment the humble. It is the way of earth 
+to overthrow the full and replenish the humble. 
+Spiritual Beings inflict calamity on the full and 
+bless the humble. It is the way of men to hate 
+the full and love the humble. Humility in a posi- 
+tion of honour makes that still more brilliant; and 
+in a low position men will not (seek to) pass beyond 
+it. Thus it is that ‘the superior man will have a 
+(good) issue (to his undertakings).’ 
+
+
+‘Thung Z4n says’ is merely a careless repetition of the three 
+concluding characters of paragraph r. 
+
+
+XIV. The position in the fifth place indicates the dignity, and 
+its being central, in the centre of the upper trigram, indicates the 
+virtue, of the lord of the figure. 
+
+The strength of the lord, moreover, is directed by intelligence ; 
+and his actions are always at the proper time, like the seasons 
+of heaven. 
+
+
+XV. Fhe Thwan on this hexagram was so brief, that the writer 
+here deals generally with the subject of humility, showing how it is 
+valued by heaven and earth, by spirits and by men. The descent 
+of the heavenly influences, and the low position of the earth in 
+paragraph 1, are both emblematic of humility. The heavenly influ- 
+ences have their ‘display’ in the beauty and fertility of the earth. 
+
+
+HEX. 16. APPENDIX I. 227 
+
+
+XVI. 1. In Yii we see the strong (line) re- 
+sponded to by all the others, and the will (of him 
+whom it represents) being carried out; and (also) 
+docile obedience employing movement (for its pur- 
+poses). (From these things comes) Yii (the Condi- 
+tion of harmony and satisfaction). 
+
+
+2. In this condition we have docile obedience 
+employing movement (for its purposes), and there- 
+fore it is so as between heaven and earth ;—how 
+much more will it be so (among men) in ‘the 
+setting up of feudal princes and putting the hosts 
+in motion!’ 
+
+
+3. Heaven and earth show that docile obedience 
+in connexion with movement, and hence the sun and 
+moon make no error (in time), and the four seasons 
+do not deviate (from their order). The sages show 
+such docile obedience in connexion with their move- 
+ments, and hence their punishments and penalties 
+are entirely just, and the people acknowledge it by 
+their submission. Great indeed are the time and 
+significance indicated in Yii! 
+
+
+The way of heaven is seen, e.g. in the daily declining of the sun, 
+and the waning of the moon after it is full;. the way of earth in the 
+fall of the year. On the meaning of ‘Spiritual Beings (Kwei 
+Shan),’ see the Introduction, pp. 34,35. It is difficult to say what 
+idea the writer attached to the name. What he says of man’s 
+appreciation of humility is striking, and, I believe, correct. 
+
+
+XVI. What is said in paragraph 1 about the lines has been 
+pointed out in the notes on the Text. ‘ Obedience’ is the attribute 
+of Khwé&n, the lower trigram, which takes the initiative in the 
+action of the figure; and here makes use of the movement, which 
+is the attribute of An, the upper trigram. 
+
+I can hardly trace the connexion between the different parts of 
+paragraph 2. Does it not proceed on the harmony produced by 
+the thunderous explosion between heaven and earth, as declared 
+
+
+Q 2 
+
+
+228 THE APPENDIXES. SECT. I. 
+
+
+XVII. 1. In Sui we see the strong (trigram) 
+come and place itself under the weak; we see (in 
+the two) the attributes of movement and pleasure :— 
+this gives (the idea of) Sui. 
+
+2. ‘ There will be great progress and success ; and 
+through firm correctness no error: —all under heaven 
+will be found following at such a time. 
+
+
+3. Great indeed are the time and significance 
+indicated in Sui. | 
+
+
+XVIII. 1. In Kf we have the strong (trigram) 
+above, and the weak one below; we have (below) 
+pliancy, and (above) stopping:—these give the 
+idea of KQ (a Troublous Condition of affairs verg- 
+ing to ruin). 
+
+2. ‘Ka indicates great progress and success :'— 
+(through the course shown in it), all under heaven, 
+there will be good order. ‘There will be advantage 
+in crossing the great stream :’—he who advances 
+will encounter the business to be done. ‘(He should 
+
+
+in Appendix IT? Then the analogy between natural phenomena 
+and human and social experiences comes into play. 
+
+Paragraph 3 is also tantalising. Why does the writer introduce 
+the subject of punishments and penalties? Are they a consequence 
+of putting the hosts in motion? 
+
+
+XVII. The trigrams X4n and Tui are distinguished as strong 
+and weak, Xan representing, on king Wan’s scheme, ‘the eldest 
+son, and T ui, ‘the youngest daughter.’ But ‘the strong’ here may 
+mean the strong line, the lowest in the hexagram. As Wang 
+Sung-kwan (Sung dynasty) says:—‘The yang and strong line 
+should not be below a yin and weak line, as we find it here. That 
+is, in Sui the high places himself below the low, and the noble 
+below the mean :’—esteeming others higher than himself, and 
+giving the idea of following. Then A4n denotes the production 
+or excitement of motion, and Tui denotes pleasure ; and the union 
+of these things suggests the same idea. 
+
+
+HEX. 20. APPENDIX I. 229 
+
+
+
+
+
+weigh well, however, the events of) three days be- 
+fore (the turning-point), and those (to be done) three 
+days after it:'—the end (of confusion) is the begin- 
+ning (of order); such is the procedure of Heaven. 
+
+
+XIX. 1. In Lin (we see) the strong (lines) 
+
+
+gradually increasing and advancing. 
+
+
+2. (The lower trigram is the symbol of) being 
+pleased, and (the upper of) being compliant. The 
+strong (line) is in the central position, and is pro- 
+perly responded to. 
+
+
+3. ‘There is great progress and success, along with 
+firm correctness :’—this is the way of Heaven. 
+
+
+4. ‘In the eighth month there will be evil :’—(the 
+advancing power) will decay after no long time. 
+
+
+XX. 1. The great Manifester occupies an upper 
+place (in the figure), which consists of (the trigrams 
+
+
+XVIII. The symbolism here is the opposite of that in Sui. The 
+upper trigram Aan is strong, denoting, according to king W4&n, 
+‘the youngest son ;’ and the lower, Sun, is weak, denoting ‘the eldest 
+daughter.’ For the eldest daughter to be below the youngest son 
+is eminently correct, and helps to indicate the auspice of great 
+success. The attribute of Sun is pliancy, and that of Kan stoppage 
+or arrest. The feeble pliancy confronted by the arresting moun- 
+tain gives an idea of the evil state implied in K€. 
+
+‘Three days before and after the turning-point’ is, literally, 
+‘three days before and after 4i4,’ 4ia being the name of the first of 
+the ‘earthly stems’ among the cyclical characters. Hence it has 
+the meaning of ‘beginning,’ and here denotes the turning-point, at 
+which disorder gives place to order. According to ‘the procedure 
+of Heaven,’ history is a narrative of change, one condition of affairs 
+constantly giving place to another and opposite. ‘A kingdom that 
+cannot be moved’ does not enter into the circle of Chinese ideas. 
+
+
+XIX. See what has been said on the fourth paragraph in pp. 98, 99 
+on the Text. The other paragraphs need no explanation beyond 
+what appears in the supplemented translation. 
+
+
+230 THE APPENDIXES, SECT. f. 
+
+
+whose attributes are) docility and flexibility. He is 
+in the central position and his correct place, and thus 
+exhibits (his lessons) to all under heaven. 
+
+
+2. ‘Kwan shows its subject like a worshipper 
+who has washed this hands, but not (yet) presented 
+his offerings ;—with sincerity and an appearance of 
+dignity (commanding reverent regard) :—(all) beneath 
+look to him and are transformed. 
+
+
+3. When we contemplate the spirit-like way of 
+Heaven, we see how the four seasons proceed with- 
+out error. The sages, in accordance with (this) 
+spirit-like way, laid down their instructions, and all 
+under heaven yield submission to them. 
+
+
+XXI. 1. The existence of something between 
+the jaws gives rise to the name Shih Ho (Union 
+by means of biting through the intervening article). 
+
+
+2. The Union by means of biting through the 
+intervening article indicates ‘the successful progress 
+(denoted by the hexagram).’ 
+
+The strong and weak (lines) are equally divided 
+{in the figure). Movement is denoted (by the lower 
+trigram), and bright intelligence (by the upper); 
+thunder and lightning uniting in them, and having 
+brilliant manifestation. The weak (fifth) line is in 
+
+
+XX. ‘The great Manifester’ is the ruler, the principal subject of 
+the hexagram, and represented by line 5, near the top of the figure. 
+In that figure the lower trigram is KhwAn, representing the earth, 
+with the attribute of docility, and the upper is Sun, representing 
+wind, with the attributes of flexibility and penetration. As is the 
+place of line 5, so are the virtues of the ruler. 
+
+‘The spirit-like way of Heaven’ is the invisible and unfathomable 
+agency ever operating. by general laws, and with invariable regu- 
+larity, in what we call nature. Compare with this paragraph, the 
+definition of Shan or Spirit in Appendix ITT, i, 32; and the doctrine 
+of the agency of God, taught in Appendix VI, 8, 9. 
+
+
+HEX, 22. APPENDIX I. 231 
+
+
+
+
+
+the centre, and acts in its high position. Although 
+it is not in its proper position, this is advantageous 
+for the use of legal constraints. 
+
+XXII. 1. (When it is said that) P4 indicates that 
+there should be free course (in what it denotes) :— 
+
+
+2. (We see) the weak line coming and ornament- 
+ing the strong lines (of the lower trigram), and 
+hence (it is said that ornament) ‘should have free 
+course. On the other hand, the strong line above 
+ornaments the weak ones (of the upper trigram), 
+and hence (it is said) that ‘ there will be little advan- 
+tage, if (ornament) be allowed to advance (and take 
+the lead).’ (This is illustrated in the) appearances 
+that ornament the sky. 
+
+3. Elegance and intelligence (denoted by the 
+lower trigram) regulated by the arrest (denoted by 
+the upper) suggest the observances that adorn 
+human (society). 
+
+4. We look at the ornamental figures of the sky, 
+and thereby ascertain the changes of the seasons. 
+We look at the ornamental observances of society, 
+and understand how the processes of transformation 
+are accomplished all under heaven. 
+
+
+XXI. The ‘equal division of the strong and weak lines’ is seen 
+by taking them in pairs, though the order in the first pair is different 
+from that in the two others. This is supposed to indicate the in- 
+telligence of the judgments in the action of the hexagram. 4n, 
+the lower trigram, symbolises movement; Lf, the upper, intelli- 
+gence. The fifth line’s acting in its high position does not intimate 
+the formation of the figure from Yi, the 42nd hexagram, but calls 
+attention to the fact that a weak line is here ‘lord of judgment.’ 
+This does not seem natural, but the effect is good ;—judgment is 
+tempered by leniency. 
+
+
+XXII. The first paragraph is either superfluous or incomplete. 
+The language of paragraph 2 has naturally been pressed into the 
+
+
+232 THE APPENDIXES. SECT. I. 
+
+
+XXIII. 1. Po denotes overthrowing or being 
+overthrown. We see (in the figure) the weak lines 
+(threatening to) change the (last) strong line (into 
+one of themselves). 
+
+
+2. That ‘it will not be advantageous to make 
+a movement in any direction whatever’ appears 
+from the fact that the small men are (now) growing 
+and increasing. The superior man acts according 
+to (the exigency of the time), and stops all forward 
+movement, looking at the (significance of the) 
+symbolic figures (in the hexagram). He values the 
+processes of decrease and increase, of fulness and 
+decadence, (as seen) in the movements of the 
+heavenly bodies. 
+
+
+service of the doctrine of changing the figures by divining manipu- 
+lation; see p. 219, On paragraph 2 of the Thwan of hexagram 6. 
+But as the Khang-hst editors point out, ‘the weak line coming and 
+ornamenting the two strong lines’ simply indicates how substan- 
+tiality should have the help of ornament, and ‘the strong line 
+above (or ascending) and ornamenting the two weak lines’ indicates. 
+that ornament should be restrained by substantiality. Ornament 
+has its use, but it must be kept in check.—The closing sentence 
+has no connexion with what precedes. Some characters are 
+wanting, to show how the writer passes on to speak of ‘the orna- 
+mental figures of the sky.’ The whole should then be joined on 
+to paragraph 3. The ‘figures of the sky’ are all the heavenly 
+bodies in their relative positions and various movements, producing 
+day and night, heat and cold, &c. The observances of society are 
+the ceremonies and performances which regulate and beautify the 
+intercourse of men, and constitute the transforming lessons of 
+sagely wisdom. 
+
+
+XXIII. ‘The symbolic figures in the hexagram’ are Khwin, 
+below, the representative of docility, acting as circumstances 
+require; and Kd&n, the representative of a mountain, which 
+arrests the progress of the traveller. The superior man of the 
+topmost line thus interprets them, and acts accordingly. Yet he 
+is not left without hope. Winter is followed by spring ; night is 
+
+
+HEX, 25. APPENDIX I. 233 
+
+
+XXIV. 1. ‘Fd indicates the free course and pre- 
+gress (of what it denotes):’—it is the coming back 
+of what is intended by the undivided line. 
+
+
+2. (Its subject's) actions show movement directed 
+by accordance with natural order. Hence ‘he finds no 
+one to distress him in his exits and entrances,’ and 
+‘friends come to him, and no error is committed.’ 
+
+
+3. ‘He will return and repeat his proper course; 
+in seven days comes his return :’—such is the move- 
+ment of the heavenly (revolution). 
+
+
+4. ‘There will be advantage in whatever direction 
+movement is made:’—the strong lines are growing 
+and increasing. 
+
+
+5. Do we not see in Ff the mind of heaven 
+and earth ? 
+
+
+XXV. In Wt Wang we have the strong (first) 
+line come from the outer (trigram), and become in 
+the inner trigram lord (of the whole figure); we 
+have (the attributes of) motive power and strength ; 
+we have the strong line (of the fifth place) in the 
+
+
+succeeded by day; the moon wanes, and then begins to wax again. 
+So will it be in political life. As we read in the Hebrew prophet 
+Isaiah, ‘In returning and rest shall ye be saved; in quietness and 
+in confidence shall be your strength.’ 
+
+
+XXIV. ‘The movement of the heavenly revolution’ in paragraph 
+3 has reference to the regular alternations of darkness and light, and 
+of cold and heat, as seen in the different months of the year. Hau 
+Hsing-kwo (of the Thang dynasty) refers to the expressions in the 
+Shih, I, xv, ode 1, ‘the days of (our) first (month), second (month),’ 
+&c., as illustrating the use of day for month, as we have it here ; 
+but that is to explain what is obscure by what is more so; though 
+I believe, as stated on the Text, that ‘seven days’ is here equivalent 
+to ‘seven months.’ 
+
+‘The mind of heaven and earth’ is the love of life and of all 
+goodness that rules in the course of nature and providence. 
+
+
+234 THE APPENDIXES. SECT. I. 
+
+
+central position, and responded to (by the weak 
+second) :—there will be ‘great progress proceeding 
+from correctness ; such is the appointment of Heaven. 
+
+‘If (its subject and his action) be not correct, he 
+will fall into errors, and it will not be advantageous 
+for him to move in any direction :’'—whither can 
+he (who thinks he is) free from all insincerity, (and 
+yet is as here described) proceed ? Can anything be 
+done (advantageously) by him whom the (will and) 
+appointment of Heaven do not help ? 
+
+
+XXVI.1. In (the trigrams composing) T4 KZA 
+we have (the attributes) of the greatest strength 
+and of substantial solidity, which emit a brilliant 
+light ; and indicate a daily renewal of his virtue (by 
+the subject of it). 
+
+
+2, The strong line is in the highest place, and 
+suggests the value set on talents and virtue; there 
+is power (in the upper trigram) to keep the strongest 
+in restraint :—all this shows ‘the great correctness’ 
+(required in the hexagram). 
+
+
+3. ‘The good fortune attached to the subject's 
+not seeking to enjoy his revenues in his own family’ 
+shows how talents and virtue are nourished. 
+
+
+XXV. The advocates of one trigram’s changing into another, 
+which ought not to be admitted, we have seen, into the interpretation 
+of the Yi, make Wf Wang to be derived from Sung (No. 6), the 
+second line there being manipulated into the first of this; but this 
+representation is contrary to the words of the text, which make the 
+strong first line come from the outer trigram, i.e. from Ahien. 
+And so it does, as related, not very intelligibly, in Appendix V, ro, 
+Kn, the lower trigram here, being ‘the eldest son,’ resulting from 
+the first application of Khwan to Khien. The three peculiarities 
+in the structure of the figure afford the auspice of progress and 
+success; and very striking is the brief and emphatic declaration, 
+that such progress is ‘the appointment of Heaven.’ 
+
+
+HEX. 27. APPENDIX I. 235 
+
+
+4. ‘It will be advantageous to cross the great 
+stream :’'—(the fifth line, representing the ruler,) is 
+responded to by (the second, the central line of 
+AK hien, representing) Heaven. 
+
+
+X XVII. 1. ‘Lindicates that with firm correctness 
+there will be good fortune :'—when the nourishing 
+is correct, there will be good fortune. ‘We must 
+look at what we are seeking to nourish :'-—we must 
+look at those whom we wish to nourish. ‘We must 
+by the exercise of our thoughts seek the proper 
+aliment:’—we must look to our own nourishing 
+of ourselves. 
+
+
+2. Heaven and earth nourish all things. The 
+sages nourish men of talents and virtue, by them 
+to reach to the myriads of the people. Great is 
+(the work intended by this) nourishing in its time! 
+
+
+XXVI. In paragraph 1, T& AAA evidently means the ‘ grand 
+accumulation ’ of virtue, indicated by the attributes of its compo- 
+nent trigrams. ‘Substantial solidity’ may very well be given as 
+the attribute of mountains. 
+
+‘The strong line in the highest place’ of paragraph 2 is line 6, 
+whose subject is thus above the ruler represented by 5, and has the 
+open firmament for his range in doing his work. This, and his 
+ability to repress the strongest opposition, show how he is sup- 
+ported by all that is correct and right. 
+
+In a kingdom where the object of the government is the accumu- 
+lation of virtue, good and able men will not be left in obscurity. 
+
+What will not a high and good purpose, supported by the 
+greatest strength, be able to do? 
+
+
+XXVIII. Many of the critics, in illustration of paragraph 1, refer 
+appropriately to Mencius, VI, i, chap. 14. 
+
+In illustration of paragraph 2 they refer to the times and court of 
+Yao and Shun, sage rulers, from whose cherishing and nourishing 
+came Yii to assuage the waters of the deluge, 37 to teach the people 
+agriculture, Hsieh as minister of instruction, Kado Y4o as minister of 
+crime, and others ;—all to do the work of nourishing the people. 
+
+
+236 THE APPENDIXES. SECT. I. 
+
+
+XXVIII. 1. Ta Kwo shows the great ones 
+
+
+(=the undivided lines) in excess. 
+
+
+2. In ‘the beam that is weak’ we see weakness 
+both in the lowest and the topmost (lines). 
+
+
+3. The strong lines are in excess, but (two of 
+them) are in the central positions. The action (of 
+the hexagram is represented by the symbols of) 
+flexibility and satisfaction. (Hence it is_ said), 
+‘There will be advantage in moving in any direction 
+whatever; yea, there will be success.’ 
+
+
+4. Great indeed is (the work to be done in) this 
+very extraordinary time. 
+
+
+XXIX.1. Khan repeated shows us one defile 
+succeeding another. 
+
+
+2. This is the nature of water;—it flows on, 
+without accumulating its volume (so as to overflow); 
+it pursues its way through a dangerous defile, with- 
+out losing its true (nature). 
+
+
+3. That ‘the mind is penetrating’ is indicated by 
+the strong (line) in the centre. That ‘action (in 
+accordance with this) will be of high value’ tells us 
+that advance will be followed by achievement. 
+
+
+4. The dangerous (heightof heaven cannot be 
+ascended ; the difficult places of the earth are moun- 
+
+
+XXVIII. Paragraph 3. In the Great Symbolism ‘ wood ’ appears 
+as the natural object symbolised by Sun, and not ‘ wind,’ which we 
+find more commonly. The attribute of ‘flexibility,’ however, is 
+the quality of Sun, whether used of wind or of wood. 
+
+Paragraph 4. Such a time, it is said, was that of Yao and Shun, 
+of Thang the Successful, and of king WO. What these heroes did, 
+however, was all called for by the exigency of their times, and not 
+by whim or principle of their own, which they wished to make 
+prominent. 
+
+
+HEX. 30. APPENDIX I. 237 
+
+
+tains, rivers, hills, and mounds. Kings and princes 
+arrange, by means of such strengths, to maintain 
+their territories. Great indeed is the use of (what 
+is here) taught about seasons of peril. 
+
+
+XXX. 1. Li means being attached to. The sun 
+and moon have their place in the sky. All the 
+grains, grass, and trees have their place on the 
+earth. The double brightness (of the two tri- 
+grams) adheres to what is correct, and the result is 
+the transforming and perfecting all under the sky. 
+
+
+2. The weak (second line) occupies the middle 
+and correct position, and gives the indication of ‘a 
+free and successful course ;’ and, moreover, ‘ nourish- 
+ing (docility like that of) the cow’ will lead to good 
+fortune.. 
+
+
+XXIX. On paragraph 2 Liang Yin says:—‘ Water stops at the 
+proper time, and moves at the proper time. Is not this an emblem 
+of the course of the superior man in dealing with danger ?’ 
+
+On paragraph 4 the Khang-hsi editors say that to exercise one’s 
+self in meeting difficulty and peril is the way to establish and 
+strengthen the character, and that the use of such experience is 
+seen in all measures for self-defence, there being no helmet and 
+mail like leal-heartedness and good faith, and no shield and tower 
+like propriety and righteousness. 
+
+
+XXX. ‘The double brightness’ in paragraph 1 has been much 
+discussed. Some say that it means ‘the ruler,’ becoming brighter 
+and brighter. Others say that it means both the ruler and his 
+ministers, combining their brightness. The former view seems to 
+me the better. The analogy between the natural objects and a 
+transforming and perfecting rule is far fetched. 
+
+‘The central and correct position’ in paragraph 2 can be said 
+only of the second line, and not of the fifth, where an undivided line 
+would be more correct. The ‘and moreover’ of the translation 
+is ‘therefore’ in the original; but I cannot make out the force and 
+suitability of that conjunction. 
+
+
+238 THE APPENDIXES. SECT. II. 
+
+
+Section II. 
+
+
+XXXI. 1. Hsien is here used in the sense of 
+Kan, meaning (mutually) influencing. 
+
+
+2. The weak (trigram) above, and the strong 
+one below ; their two influences moving and respond- 
+ing to each other, and thereby forming a union; the 
+repression (of the one) and the satisfaction (of the 
+other); (with their relative position), where the 
+male is placed below the female :— all these 
+things convey the notion of ‘a free and successful 
+course (on the fulfilment of the conditions), while 
+the advantage will depend on being firm and correct, 
+as in marrying a young lady, and there will be good 
+fortune.’ 
+
+
+3. Heaven and earth exert their influences, and 
+there ensue the transformation and production of 
+all things. The sages influence the minds of men, 
+and the result is harmony and peace all under the 
+sky. If we look at (the method and issues) of those 
+influences, the true character of heaven and earth 
+and of all things can be seen. 
+
+
+XXXII. 1. Hang denotes long continuance. 
+The strong (trigram) is above, and the weak one 
+below; (they are the symbols of) thunder and wind, 
+
+
+
+
+
+XXXI. Paragraph 2. Tui, the upper trigram, is weak and 
+yin; and K&n, the lower, is strong and yang; see Appendixes IT], 
+ii, 4, and V,10. Kan is below Tui; whereas the subject of the 
+lower trigram should always take the initiative in these figures. 
+
+
+HEX. 32. APPENDIX I. 239 
+
+
+which are in mutual communication; (they have the 
+qualities of) docility and motive force; their strong 
+and weak (lines) all respond, each to the other :— 
+these things are all found in Hang. 
+
+
+2. (When it is said that) ‘Hang indicates success- 
+ful progress and no error (in what it denotes); but 
+the advantage will come from being firm and correct,’ 
+this indicates that there must be long continuance 
+in its way of operation. The way of heaven and 
+earth is to be long continued in their operation with- 
+out stopping. 
+
+
+3. (When it is said that) ‘Movement in any 
+direction whatever will be advantageous, this im- 
+plies that when (the moving power) is spent, it will 
+begin again. 
+
+4. The sun and moon, realising in themselves 
+(the course of Heaven), can perpetuate their shining. 
+The four seasons, by their changing and trans- 
+forming, can perpetuate their production (of things). 
+The sages persevere long in their course, and all 
+under the sky are transformed and perfect. When 
+we look at what they contfhue doing long, the 
+natural tendencies of heaven, earth, and all things 
+can be seen. 
+
+
+XXXII. All the conditions in paragraph 1 must be understood 
+as leading to the indication of progress and success, which is 
+explained in paragraph 2, and illustrated by the analogy of the 
+course of heaven and earth. 
+
+‘Movement in any direction,’ as explained in paragraph 3, indi- 
+cates the ever-occurring new modes and spheres of activity, to 
+which he who is firm and correct is called. 
+
+Paragraph 4, and especially its concluding sentence, are of a 
+meditative and reflective character not uncommon in the treatise 
+on the Thwan. 
+
+
+240 THE APPENDIXES. SECT. II. 
+
+
+
+
+
+XXXII. 1. ‘Thun indicates successful pro- 
+gress :'—that is, in the very retiring which Thun 
+denotes there is such progress. The strong (line) 
+is in the ruling place, (the fifth), and is properly 
+responded to (by the second line). The action takes 
+place according to (the requirement of) the time. 
+
+
+2. ‘To a small extent it will (still) be advan- 
+tageous to be firm and correct :'—(the small men) 
+are gradually encroaching and advancing. 
+
+
+3. Great indeed is the significance of (what is 
+required to be done in) the time that necessitates 
+retiring. 
+
+
+XXXIV. 1. In T& A wang we see that which 
+is great becoming strong. We have the (trigram) 
+denoting strength directing that which denotes 
+movement, and hence (the whole) is expressive of 
+vigour. 
+
+
+2. ‘T4 Awang indicates that it will be advan- 
+tageous to be firm and correct :'—that which is great 
+(should be) correct. Given correctness and great- 
+ness (in their highest degree), and the character and 
+~ tendencies of heaven and earth can be seen. 
+
+
+AXXIII. ‘The superior man,’ it is said, ‘advances or withdraws 
+according to the character of the time. The strength and correct 
+position of the fifth line show that he is able to maintain himself; 
+and as it is responded to by the weak second line, no opposition to 
+what is correct in him would come from any others. He might 
+therefore keep his place; but looking at the two weak lines, 1 and 
+2, he recognises in them the advance and irrepressible progress 
+of small men, and that for a time it is better for him to give way 
+and withdraw from the field. Thus there is successful progress 
+even in his retiring.’ 
+
+
+XXXIV. Paragraphr. ‘That which is great’ denotes, in the 
+first place, the group of four strong lines which strikes us on 
+
+
+HEX. 36. _ APPENDIX I. 241 
+
+
+XXXV.1. 3in denotes advancing. 
+
+
+2. (In 3in we have) the bright (sun) appearing 
+above the earth; (the symbol of) docile submission 
+cleaving to that of the Great brightness; and the 
+weak line advanced and moving above :—all these 
+things give us the idea of ‘a prince who secures the 
+tranquillity (of the people), presented on that ac- 
+count with numerous horses (by the king), and three 
+times in a day received at interviews.’ 
+
+
+XXXVI. 1. (The symbol of) the Earth and that 
+of Brightness entering into the midst of it give the 
+idea of Ming If (Brightness wounded or obscured). 
+
+
+2. The inner (trigram) denotes being accom- 
+plished and bright; the outer, being pliant and sub- 
+missive. The case of king Wan was that of one 
+
+
+looking at the figure, and then the superior man, or the strong 
+men in positions of power, of whom these are the representatives. 
+Xhien is the trigram of strength, and A4n that of movement. 
+
+Paragraph 2. ‘That which is great (should be) correct :’—that 
+the ‘should be’ must be supplied in the translation appears from 
+this, that the paragraph is intended to illustrate the text that ‘it 
+will be advantageous to be firm and correct.’ The power of man 
+becomes then a reflexion of the great power which we see working 
+in nature, ‘impartially,’ ‘ unselfishly.’ 
+
+
+XXXV. To those who advocate the view that the hexagrams of 
+the Yi have been formed by changes of the lines in manipulating 
+with the divining stalks, the words of paragraph 2, that we have in 
+the figure ‘the weak line advanced and moving above,’ suggest the 
+derivation of 8in from Kwan, whose 4th and 5th lines are made 
+
+
+to change places (= 
+
+
+
+
+
+=). But we have seen that that view is 
+
+
+inadmissible in the interpretation of the Yi. And a simple explana- 
+tion of the language at once presents itself. As Hsiang An-shih 
+(Sung dynasty) says, ‘Of the three “daughter” trigrams it is only 
+Li which has its divided line occupying the central place of honour, 
+when it is the upper trigram in a hexagram.’ 
+
+
+[16] R 
+
+
+242 THE APPENDIXES. SECT. Il. 
+
+
+
+
+
+who with these qualities was yet involved in great 
+difficulties. : 
+
+
+3. ‘It will be advantageous to realise the difficulty 
+(of the position), and maintain firm correctness :'— 
+that is, (the individual concerned) should obscure 
+his brightness. The case of the count of At was 
+that of one who, amidst the difficulties of his House, 
+was able (thus) to maintain his aim and mind 
+correct. 
+
+
+XXXVII. 1. In Aia Zan the wife has her 
+correct place in the inner (trigram), and the man 
+his correct place in the outer. That man and 
+woman occupy their correct places is the great 
+righteousness shown (in the relation and positions 
+of) heaven and earth. 
+
+
+2, In Kid Zin we have the idea of an authori- 
+tative ruler;—that, namely, represented by the 
+parental authority. 
+
+
+3. Let the father be indeed father, and the son 
+son; let the elder brother be indeed elder brother, 
+and the younger brother younger brother; let the 
+husband be indeed husband, and the wife wife :— 
+then will the family be in its normal state. Bring 
+the family to that state, and all under heaven will 
+be established. 
+
+
+XXXVI. The sun disappearing, as we say, ‘ below the earth,’ or, 
+as the Chinese writer conceives it, ‘into the midst of, or within the 
+earth,’ sufficiently indicates the obscuration or wounding of bright- 
+ness,—the repression and resistance of the good and bright. 
+
+King W4n was not of the line of Shang. Though opposed and 
+persecuted by its sovereign, he could pursue his own course, till 
+his line came in the end to supersede the other. It could not be 
+so with the count of Ai, who was a member of the House of Shang. 
+He could do nothing that would help on its downfall. 
+
+
+XXXVII. Paragraph 1 first explains the statement of the 
+
+
+HEX. 38. APPENDIX I. 243 
+
+
+X XXVIII. 1, In Khwei we have (the symbol of) 
+Fire, which, when moved, tends upwards, and that 
+of a Marsh, whose waters, when moved, tend down- 
+wards. We have (also the symbols of) two sisters 
+living together, but whose wills do not move in the 
+same direction. 
+
+
+2. (We see how the inner trigram expressive of) 
+harmonious satisfaction is attached to (the outer 
+expressive of) bright intelligence; (we see) the 
+weak line advanced and acting above, and how it 
+occupies the central place, and is responded to by 
+the strong (line below). These indications show 
+that ‘in small matters there will (still) be good 
+fortune.’ 
+
+
+3. Heaven and earth are separate and apart, but 
+the work which they do is the same. Male and 
+female are separate and apart, but with a common 
+will they seek the same object. There is diversity 
+between the myriad classes of beings, but there is 
+an analogy between their several operations. Great 
+indeed are the phenomena and the results of this 
+condition of disunion and separation. 
+
+
+Thwan, about the wife, represented by line 2; and then proceeds 
+to the husband, represented by line 5. The two trigrams become 
+representative of the family circle, and the wide world without it. 
+In the reference to heaven and earth it is not supposed that they 
+are really husband and wife; but in their relation and positions 
+they symbolise that social relation and the individuals in it. 
+
+Paragraph 2, more closely rendered, would be—‘ That in Ata 
+Zin there is an authoritative ruler is a way of naming father and 
+mother.’ Does the writer mean to say that while the assertion of 
+authority was indispensable in a family, that authority must have 
+combined in it both force and gentleness? 
+
+
+XXXVIII. In paragraph 1 we have first an explanation of the 
+meaning of Khwei from the symbolism of FQ-hsi. Then follows 
+
+
+R 2 
+
+
+244 : THE APPENDIXES. SECT. II. 
+
+
+XXXIX. 1. Kien denotes difficulty. There is 
+(the trigram expressive of) perilousness in front. 
+When one, seeing the peril, can arrest his steps (in 
+accordance with the significance of the lower tri- 
+gram), is he not wise ? 
+
+
+2. (The language of) Kien, that ‘advantage will 
+be found in the south-west,’ refers to the (strong 
+fifth line) advanced and in the central place. That 
+‘there will be no advantage in the north-east,’ 
+intimates that the way (of dealing with the Aien 
+State) is exhausted. That ‘it will be advantageous 
+to see the great man,’ intimates that advance will 
+lead to achievement. That the places (of the 
+different lines after the first) are those appropriate 
+to them indicates firm correctness and good fortune, 
+with which the regions (of the kingdom) are brought 
+to their normal state. Great indeed is the work to 
+be done in the time of Kien! : 
+
+
+an explanation from that ascribed to king Wan, where Tui repre- 
+sents the youngest daughter and Lf the second. The Khang-hsi 
+editors observe that in many hexagrams we have two daughters 
+dwelling together, but that only in this and 49 is attention called to 
+it. The reason, they say, is that in those two diagrams the sisters 
+are the second and third daughters, while in the others one of them 
+is the eldest, whose place and superiority are fixed, so that between 
+her and either of the others there can be no division or collision. 
+
+About what is said, in paragraph 2, on the weak line, as ad- 
+vanced and acting above, see the note on hexagram 35. 
+
+The lesson of paragraph 3 is not unity in diversity, but union 
+with diversity. 
+
+
+AXXIX. The upper or front trigram is Kh4n, the attribute of 
+which is perilousness; the lower is Kan, of which the arresting, 
+actively or passively, of movement or advance is the attribute. We 
+can understand how the union of these attributes gives the ideas of 
+difficulty and prudent caution. 
+
+The explanations in paragraph 2 of the phraseology of the Thwan 
+
+
+HEX. 40 APPENDIX I. 245 
+
+
+
+
+
+XL. 1. In Kieh we have (the trigram expressive 
+of) peril going on to that expressive of movement. 
+By movement there is an escape from the peril :— 
+(this is the meaning of) Kieh. 
+
+
+2. ‘In (the state indicated by) Kieh, advantage 
+will be found in the south-west :'-—the movement 
+(thus) intimated will win all. That ‘there will be 
+good fortune in coming back (to the old condi- 
+tions)’ shows that such action is that of the due 
+medium. That ‘if some operations be necessary, 
+there will be good fortune in the early conducting of 
+them’ shows that such operations will be successful. 
+
+
+3. When heaven and earth are freed (from the 
+grasp of winter), we have thunder and rain. When 
+these come, the buds of the plants and trees that 
+produce the various fruits begin to burst. Great 
+indeed are the phenomena in the time intimated 
+
+
+by ieh. 
+
+
+are not all easily followed. It is said that the advantageousness 
+of the south-west is due to the central line in 5; but if we are to 
+look for the meaning of south-west in Khwa4n, as in the diagram 
+of king W&n’s trigrams, there is no strong central line in it. May 
+Kh4n, as a yang trigram, be used for Khwan? 
+
+
+XL. 1. The meaning of the hexagram is brought out sufficiently 
+well in paragraph 1 by means of the attributes of the constituent 
+trigrams. 
+
+2. How it is that the movement indicated in the first condition 
+will ‘ win’ all does not immediately appear. The Khang-hsf editors 
+say that ‘moving to the south and west’ is the same as ‘ returning 
+back to the old conditions,’ and that ‘winning all’ and acting ‘accord- 
+ing to the due medium’ are descriptive of the effect and method 
+without reference to the symbolism. Another explanation might 
+be devised ; but I prefer to leave the matter in doubt. 
+
+3. Paragraph 3 shows the analogy of what takes place in nature 
+to the beneficent social and political changes described in the text, 
+as is done very frequently in this Appendix. 
+
+
+246 THE APPENDIXES. SECT. Il. 
+
+
+XLI. 3. In Sun (we see) the lower (trigram) 
+diminished, and the upper added to. (But) the 
+method (of action) implied in this operates also 
+above (or, mounts upwards (also) and operates). 
+
+
+2. ‘If there be sincerity in this method of dimi- 
+nution, there will be great good fortune; freedom 
+from error; firmness and correctness that can be 
+maintained; and advantage in every movement 
+that shall be made. In what shall this (sincerity 
+in the exercise of Sun) be employed? (Even) in 
+sacrifice, two baskets of grain, (though there be 
+nothing else), may be presented :’—for these two 
+baskets there ought to be the fitting time. There 
+is a time when the strong should be diminished, and 
+the weak should be strengthened. Diminution and 
+increase, overflowing and emptiness :—these take 
+place in harmony with the conditions of the time. 
+
+
+XLI. 1. All that we see is two undivided lines in the lower trigram, 
+and then a divided one, and exactly the opposite in the upper. But 
+the whole figure could not but have this form from the process of 
+its formation, whether by the gradual addition of the two primitive 
+lines, or by the imposition of the whole trigrams on one another. 
+To say that the upper lines of AAien and Khw&n changed places 
+to express the idea of subjects contributing in taxes to the main- 
+tenance of their ruler is absurd; and if that thought were in the 
+mind of king Wan (which I very much doubt), it would only show 
+how he projected his own idea, formed independently of the figure, 
+into its lines. 
+
+On the second sentence, the Khang-hst editors say:—‘ When a 
+minister devotes his life in the service of his lord, or the people 
+undertake their various labours in behalf of their government, these 
+are instances of the ministering of those below to increase those 
+above. But in this way the intercourse of the two becomes close 
+and their aims become the same ;—does not the method of action 
+of those below communicate itself to those above?’ 
+
+In paragraph 2 the subject of contribution, such as the payment of 
+
+
+HEX, 42. - APPENDIX I. 247 
+
+
+XLII. 1. In Yt we see the upper (trigram) 
+diminished, and the lower added to. The satis- 
+faction of the people (in consequence of this) is 
+without limit. What descends from above reaches 
+to all below, so great and brilliant is the course (of 
+its operation). 
+
+2. That ‘there will be advantage in every move- 
+ment which shall be undertaken’ appears from the 
+central and correct (positions of the second and fifth 
+lines), and the (general) blessing (the dispensing of 
+which they imply). 
+
+That ‘it will be advantageous (even) to cross 
+the great stream’ appears from the action of wood 
+(shown in the figure). 
+
+
+3. Yt is made up- of (the trigrams expressive 
+of) movement and docility, (through which) there 
+is daily advancement to an unlimited extent. We 
+have (also) in it heaven dispensing and earth pro- 
+ducing, leading to an increase without restriction 
+
+
+taxes, passes into the background. The Khang-hsi editors say :— 
+‘What is meant by diminishing in this hexagram is the regu- 
+lation of expenditure or contribution according to the time. This 
+would vary in a family according to its poverty or wealth; and in a 
+state according to the abundance or scantiness of its resources. 
+When it is said that there must be sincerity along with a diminu- 
+tion, it means that though such a diminution cannot be helped, yet 
+what is given should be given sincerely. A small sacrifice sincerely 
+offered is accepted. In the language, “There is a time when the 
+strong should be diminished and the weak be strengthened,” we are 
+not to find the two baskets in the diminution of the strong. “ The 
+strong” is what is essential,—in this case sincerity; ‘‘ The weak” 
+is what is unimportant,—the amount and manner of the offering. 
+If one supplement the insufficiency of his offering with the abun- 
+dance of his sincerity, the insignificance of his two baskets will not 
+be despised.’ 
+
+
+248 THE APPENDIXES. SECT. Il. 
+
+
+of place. Everything in the method of this increase 
+proceeds according to the requirements of the time. 
+
+
+XLII. 1. The process of the formation of the trigrams here is 
+the reverse of that in the preceding hexagram; and is open to the 
+remarks I have made on that. Of course the people are full of 
+complacency and pleasure in the labours of their ruler for their 
+good. 
+
+2. The mention of ‘the action of wood’ has reference to the 
+upper trigram Sun, which is the symbol both of wind and wood. 
+From wood boats and ships are made, on which the great stream 
+may be crossed. In three hexagrams, this, §9,,and 61, of which 
+Sun is a part, we find mention made of crossing the great stream. 
+It is generally said that the lower trigram Aan also symbolises 
+wood; but that is obtained by a roundabout process. X&n occu- 
+pies the place of the east in. Wan’s arrangement of the trigrams ; 
+but the east symbolises spring, when the growth of vegetation 
+begins ; and therefore X4n may symbolise wood! It was stated 
+on p. 33, that the doctrine of ‘the five elements’ does not appear 
+in the Yi. Ah&ng-jze takes wood (FX mf), ‘as a misprint for 
+increase (4% y!).’ 
+
+3. The words ‘heaven dispensing and earth producing’ are 
+based on the fancied genesis of the figure from Ahien and 
+
+
+Khwan ( =——) the first lines in each changing places. It 
+
+
+was the author of this Appendix, probably, who first introduced 
+that absurd notion in connexion with the formation of Sun 
+and Yi. 
+One rhyme runs through and connects these three paragraphs 
+thus :— 
+‘YT spoils the high, gives to the low; 
+The people feel intense delight. 
+Down from above to all below, 
+The blessing goes, so large and bright. 
+Success will every movement mark, 
+Central its source, its course aright. 
+The great stream even may be crossed, 
+When planks of wood their strength unite. 
+Yi movement shows and docile feet, 
+Which progress day by day invite. 
+Heaven gives; productive earth responds ; 
+Increase crowns every vale and height; 
+
+
+HEX, 43. APPENDIX I. 249 
+
+
+XLIII. 1. Kw4i is the symbol of displacing or 
+removing. We see (in the figure) the strong 
+(lines) displacing the weak. (We have in it the 
+attributes of) strength and complacency. There is 
+displacement, but harmony (continues). 
+
+2. ‘The exhibition (of the criminal’s guilt) in the 
+royal courtyard’ is suggested by the (one) weak 
+(line) mounted on the five strong lines. 
+
+There ‘is an earnest and sincere appeal (for sym- 
+pathy and support), and’a consciousness of the peril 
+(involved in the undertaking) :’'—it is the realisation 
+of this danger, which makes the method (of compass- 
+ing the object) brilliant. 
+
+‘He should make an announcement in his own 
+city, and show that it will not be well to have 
+recourse at once to arms :'—(if he have recourse to 
+arms), what he prefers will (soon) be exhausted. 
+
+‘There will be advantage in whatever he shall 
+go forward to:’'—when the growth of the strong 
+(lines) has been completed, there will be an end 
+(of the displacement). 
+
+
+
+
+
+And ceaselessly it hastens on, 
+Each season’s gifts quick to requite.’ 
+
+
+XLII. 1. The last clause of paragraph 1 is good in itself, show- 
+ing that the strong and worthy statesman in removing a bad man 
+from the state is not actuated by any private feelings. The senti- 
+ment, however, as it is expressed, can hardly be said to follow from 
+the symbolism. 
+
+Paragraph 2. The same may be said of all the notes appended 
+to the different clauses of this second paragraph. Hf Ping-wan 
+(Yiian dynasty) says:—‘If but a single small man be left, he is 
+sufficient to make the superior man anxious; if but a single inordi- 
+nate desire be left in the mind, that is sufficient to disturb the 
+_harmony of heavenly principles. The eradication in both cases 
+must be complete, before the labour is ended.’ 
+
+
+250 THE APPENDIXES. SECT. Il. 
+
+
+XLIV. 1. K&éu has the significance of unex- 
+pectedly coming on. (We see in it) the weak 
+(line) coming unexpectedly on the strong ones. 
+
+
+2. ‘It will not be good to marry (such) a 
+female :'—one (so symbolised) should not be long 
+associated with. 
+
+
+3. Heaven and earth meeting together (as here 
+represented), all the variety of natural things become 
+fully displayed. 
+
+
+4. When a strong (line) finds itself in the wien 
+and correct position, (good government) will greatly 
+prevail all under the sky. 
+
+
+5. Great indeed is the significance of what has to 
+be done at the time indicated by Kau! 
+
+
+XLV. 1. 3hui indicates (the condition of union, 
+or) being collected. We have in it (the symbol of) 
+docile obedience going on to (what is expressed by 
+that of) satisfaction. There is the strong line in 
+the central place, and rightly responded to. Hence 
+comes the (idea of) union. 
+
+
+2. ‘ The king will repair to his ancestral temple :’— 
+
+
+XLIV. On paragraph 1 the Khang-hsi editors say :—‘ “‘ The weak 
+line meets with (or comes unexpectedly on) the strong ones ;”— 
+the weak line, that is, plays the principal part. The case is like 
+that of the minister who assumes the power of deciding for himself 
+on all measures, or of a hen’s announcing the morning ;—is not the 
+name of (shameless) boldness rightly applied to it? Hence nothing 
+more is said about the symbol of the bold female; but attention is 
+called to the second part of the Thwan.’ 
+
+Paragraph 2 needs no remark. Paragraphs 3, 4, and 5 all speak 
+of the importance of powers and parties meeting together,—in the 
+world of nature, and in the sphere of human affairs. But I do not 
+see how this sentiment is a natural sequel to that in 1 and 2, nor 
+that it has any connexion with the teaching of the Thwan and 
+Symbolism. 
+
+
+HEX. 46. APPENDIX I. 251 
+
+
+
+
+
+with the utmost filial piety he presents his offerings 
+(to the spirits of his ancestors). 
+
+‘It will be advantageous to meet the great man, 
+and there will then be prosperity and success :’— 
+the union effected by him will be on and through 
+what is correct. 
+
+‘The use of great victims will conduce to good 
+fortune; and in whatsoever direction movement is 
+made, it will be advantageous:’—all is done in 
+accordance with the ordinances of Heaven. 
+
+
+3. When we look at the way in which the gather- 
+ings (here shown) take place, the natural tendencies 
+(in the outward action) of heaven and earth and of 
+all things can be seen. 
+
+
+XLVI. 1. (We find) the weak (line), as it finds 
+the opportunity, ascending upwards. 
+
+
+2. We have (the attribute) of flexibility and that 
+of obedience; we have the strong line (below) and 
+its proper correlate above:—these things indicate that 
+there will be ‘great progress and success.’ 
+
+
+XLV. The lower trigram in 3hui is Khw&n, whose attribute 
+is docile obedience; and the upper is Tui, whose attribute is 
+pleased satisfaction. Then we have the strong line in 5, and 
+its proper correlate in 2. These things may give the idea of union. 
+They might also give the idea of other good things. 
+
+The Khang-hsf editors say that though ‘all is done in accord- 
+ance with the ordinances of Heaven’ follows the concluding clauses 
+of the Thwan, yet the sentiment of the words must be extended 
+to the other clauses as well. AAang-jze says that ‘ the ordinances of 
+Heaven’ are simply the natural and practical outcome of ‘ heavenly 
+principle ;’—in this case what should and may be done according 
+to the conditions and requirements of the time. So do the critics 
+of China try to shirk the idea of personality in ‘ Heaven.’ 
+
+With paragraph 3, compare the concluding paragraphs of the 
+Thwan Awan on hexagrams 31, 32. 
+
+
+252 THE APPENDIXES. SECT. Il. 
+
+
+
+
+
+3. ‘Seeking (by the qualities implied in Shang) 
+to meet with the great man, its subject need have no 
+anxiety :—there will be ground for congratulation. 
+
+‘Advance to the south will be fortunate :’—his 
+aim will be carried out. 
+
+
+XLVII. 1. In Khwd&n (we see) the strong (lines) 
+covered and obscured (by the weak). 
+
+
+2. We have in it (the attribute of) perilousness 
+going on to that of satisfaction. Who is it but the 
+superior man that, though straitened, still does not 
+fail in making progress to his proper end? 
+
+‘For the firm and correct, the (really) great man, 
+there will be good fortune :’—this is shown by the 
+central positions of the strong (lines). 
+
+‘If he make speeches, his words cannot be made 
+good ;’—to be fond of arguing or pleading is the way 
+to be reduced to extremity. 
+
+
+XLVI. The explanation of the first paragraph has given occasion 
+to much difference of opinion. Some will have ‘the weak (line)’ to 
+be 4; some 5; and some the whole of KhwaAn, the upper trigram. 
+The advocates of 4, make it come from hexagram 40, the weak 3 
+of which ascends to the strong 4, displaces it, and takes its place ; 
+but we have seen repeatedly the folly of the doctrine of changing 
+lines and figures. The great symbolism of Appendix II suggests 
+the proper explanation. The lower trigram, Sun, represents here 
+not wind but wood. The first line, weak, is the root of a tree 
+planted beneath the earth. Its gradual growth symbolises the 
+advance upwards of the subject of the hexagram, fostered, that 
+is, by the circumstances of the time. 
+
+
+XLVII. 1. One sees the relative position of the strong and weak 
+lines in the figure; but to deduce from that the idea expressed by 
+KhwaAn requires a painful straining of the imagination. That idea 
+was in the mind, and then the lines were interpreted accordingly. 
+
+2. ‘ Perilousness’ is the attribute of the lower trigram, and ‘ satis- 
+faction’ that of the upper. The superior man, however straitened, 
+
+
+HEX. 49. APPENDIX I. - 253 
+
+
+XLVIII. 1. (We have the symbol of) wood in 
+the water and the raising of the water; which (gives 
+us the idea of) a well. A well supplies nourishment 
+and is not (itself) exhausted. 
+
+
+2. ‘The site of a town may be changed, while 
+the fashion of its wells undergoes no change :’'— 
+this is indicated by the central position of the strong 
+lines (in the second and fifth places). 
+
+‘The drawing is nearly accomplished, but the 
+rope has not yet reached the water of the well :'-— 
+its service has not yet been accomplished. 
+
+‘The bucket is broken:’— it is this that occa- 
+sions evil. 
+
+
+XLIX. 1. In Ko (we see) water and fire extin- 
+guishing each other; (we see also) two daughters 
+dwelling together, but with their minds directed to 
+
+
+remains master of himself, and pursues the proper end of principle 
+settled in his mind. 
+
+Why should the subject of Khwain make speeches, be fond of 
+arguing or pleading,—as the characters say, if we could translate 
+them literally, ‘setting a value on the mouth?’ The reply to this 
+is found in the trigram denoting ‘satisfaction,’ or ‘ being pleased.’ 
+The party in the extremity of Khwan yet wishes and tries to make 
+men pleased with him. 
+
+
+XLVIII. Aang Khang-Xhaing says :—‘ K h4n, the upper trigram, 
+represents water, and Sun, the lower, wood. This wood denotes 
+the water-wheel or pulley with its bucket, which descends into the 
+mouth of the spring, and brings the water up to the top.’ This 
+may be a correct explanation of the figure, though the reading of 
+it from bottom to top seems at first to be strange. 
+
+Paragraph 2. That the fashion of the well does not undergo 
+any (great) change is dwelt upon as illustrating the unchangeable- 
+ness of the great principles of human nature and of government. 
+But that this truth may be learned from the strong and central 
+lines only produces a smile. So do the remarks on the other two 
+sentences of the Thwan. 
+
+
+254 THE APPENDIXES, SECT. II. 
+
+
+
+
+
+different objects :—(on account of these things) it 
+is called (the hexagram of) Change. 
+
+
+2. ‘It is believed in (only) after it has been 
+accomplished : ’—when the change has been made, 
+faith is accorded to it. 
+
+(We have) cultivated intelligence (as the basis of ) 
+pleased satisfaction, (suggesting) ‘ great progress and 
+success, coming from what is Correct. 
+
+When change thus takes place in the proper way, 
+‘occasion for repentance disappears.’ 
+
+
+3. Heaven and earth undergo their changes, and 
+the four seasons complete their functions. Thang 
+changed the appointment (of the line of Hsia to 
+the throne), and Wd (that of the line of Shang), in 
+accordance with (the will of) Heaven, and in response 
+to (the wishes of) men. Great indeed is what takes 
+place in a time of change. 
+
+
+L, 1. In Ting we, have (symbolically) the figure 
+of a ccaldron. (We see) the (symbol of) wood enter- 
+ing into that of fire, which suggests the idea of cook- 
+
+
+XLIX. Paragraph 1. Li, the lower trigram, represents fire, and 
+Tui, the upper, represents water. Water will extinguish fire, and 
+fire again will dry up water. Each, to all appearance, produces a 
+change in the other. Again, according to king Wan’s scheme of 
+the trigrams, as shown on p. 33, and in Figure 1, Plate III, Li is the 
+second, and Tui the youngest daughter. Their wills are likely to 
+differ in love and other things; but this symbolism does not so 
+readily suggest the idea of change. 
+
+2. The first sentence suggests how the dislike to change on the 
+part of people generally is overcome. 
+
+The second suggests how change proceeding from intelligence 
+and giving general satisfaction will be successful. 
+
+Paragraph 3 tells us how the greatest natural and the greatest 
+political changes are equally successful and admirable when con- 
+ducted aright. 3 
+
+
+HEX. 81. APPENDIX I. 255 
+
+
+ing. The sages cooked their offerings in order to 
+present them to God, and made great feasts to nourish 
+their wise and able (ministers). 
+
+
+2. We have the symbol of) flexible obedience, 
+and that (which denotes) ears quick of hearing and 
+eyes clear-sighted. (We have also) the weak (line) 
+advanced and acting above, in the central place, and 
+responded to by the strong (line below). All these 
+things give the idea of ‘great progress and success.’ 
+
+
+LI. 1. K&n (gives the intimation of) ease and 
+development. 
+
+
+2. ‘When the (time of) movement (which it 
+indicates) comes, (its subject) will be found looking 
+out with apprehension :'—that feeling of dread leads 
+to happiness. ‘And yet smiling and talking cheer- 
+fully :'—the issue (of his dread) is that he adopts 
+(proper) laws (for his course). 
+
+‘The movement (like a crash of thunder) terrifies 
+
+
+L. 1. See the notes on the Text of the Thwan about the 
+figure of a caldron in Ting. Its component trigrams are Sun 
+representing wood, and Lf representing fire; which may very well 
+suggest the idea of cooking. The last sentence of the paragraph 
+is entirely after the style of ‘the Great Symbolism.’ The Khang- 
+hsf editors say that the distinction between 3ing and Ting appears 
+here very clearly, the former relating to the nourishment of the 
+people, and the latter to the nourishing men of worth. They add 
+that the reality of the offerings to God ig such nourishing. ‘God’ 
+is here Shang Ti, which Canon McClatchie translates ‘the First 
+Emperor,’ adding in a note, ‘ The Chinese Jupiter, the Emperor of 
+gods and men!’ : 
+
+a. The first sentence deduces the sentiment of the Thwan from 
+the attributes or virtues of the trigrams with considerable amplifica- 
+tion of the virtue of Li. The second line of Li, as being divided, 
+calls forth in other hexagrams the same notice as here. It is the 
+most important line in the figure, and being responded to by the 
+strong 2, gives an indication of the ‘great progress and success.’ 
+
+
+256 THE APPENDIXES. SECT, I. 
+
+
+all within a hundred It:’—it startles the distant and 
+frightens the near. | 
+
+‘He will be like the sincere worshipper, who is not 
+startled into letting go his ladle and cup of sacrificial 
+spirits:’—he makes his appearance, and maintains 
+his ancestral temple and the altars of the spirits of 
+the land and grain, as presiding at all sacrifices. 
+
+
+LII. 1. Kan denotes stopping or resting ;— 
+resting when it is the time to rest, and acting when 
+it is the time to act. When one’s movements and 
+restings all take place at the proper time for them, 
+his way (of proceeding) is brilliant and intelligent. 
+
+2. Resting in one’s resting-point is resting in 
+one’s proper place. The upper and lower (lines of 
+the hexagram) exactly correspond to each other, but 
+are without any interaction; hence it is said that 
+‘(the subject of the hexagram) has no consciousness 
+of self; that when he walks in his courtyard, he 
+does not see (any of) the persons in it; and that 
+there will be no error.’ 
+
+
+LI. Paragraph 1. See what is said on the Text. 
+
+2. The explanations of the Thwan here are good; but in no 
+way deduced from the figure. 
+
+3. The portion of the text printed in a different type is supposed 
+to have dropt out of the Chinese copies. The explanation of it 
+that follows is based on W&n’s view of X4n as representing the 
+oldest son. See on the Text. 
+
+
+LII. 1. The Khang-hsf editors give their opinion that what is 
+said in the first sentence of this paragraph, after the explanation of 
+the name, illustrates the first sentence of the Thwan, and that the 
+other sentence illustrates the rest of the Thwan. It may be so, 
+but the whole of the Thwan appears in paragraph 2. 
+
+2. The hexagram being made up of K4n repeated, lines 1, 2, 3 
+are of course the same as 4, 5, and 6. But it will be seen that 
+there is not a proper correlation among them all. I do not see, 
+
+
+HEX. 64. APPENDIX I. 257 
+
+
+LIII. 1. The advance indicated by Kien is (like) 
+the marrying of a young lady which is attended 
+by good fortune. 
+
+
+2. (The lines) as they advance get into their 
+correct places :—this indicates the achievements of 
+a successful progress. 
+
+The advance is made according to correctness :— 
+(the subject of the hexagram) might rectify his 
+country. 
+
+
+3. Among the places (of the hexagram) we see 
+the strong undivided line in the centre. 
+
+
+4. ‘In (the attributes of) restfulness and flexible 
+penetration we have (the assurance of) an (onward) 
+movement that is inexhaustible. 
+
+
+LIV. 1. By Kwei Mei (the marrying away of 
+a younger sister) the great and righteous relation 
+between heaven and earth (is suggested to us). If 
+heaven and earth were to have no intercommunica- 
+tion, things would not grow and flourish as they do. 
+The marriage of a younger sister is the end (of 
+her maidenhood) and the beginning (of her mother- 
+hood). 
+
+
+2. We have (in the hexagram the desire of) 
+
+
+however, that this furnishes any ground for the entire obliviousness 
+of self, which the Thwan makes out to be in the figure. 
+
+
+LIII. The first sentence of paragraph 2 describes the lines from 
+2 to 5 all getting into their proper places, as has been pointed out 
+on the Text, and that sentence is symbolical of what is said in the 
+second. ‘The rectification of the country’ is the reality of ‘the 
+successful progress.’ 
+
+‘The strong undivided line’ in paragraph 3 is the fifth of the 
+figure. 
+
+Out of rest comes movement to go on for an indefinite time, and 
+be succeeded by rest again ;—as says paragraph 4. 
+
+[16] S 
+
+
+258 THE APPENDIXES. SECT. II, 
+
+
+
+
+
+pleasure and, on the ground of that, movement 
+following. The marrying away is of a younger 
+sister. : 
+
+
+3. ‘Any action will be evil :’'—the places (of the 
+lines) are not those appropriate to them. 
+
+‘It will be in no wise advantageous :’'— the weak 
+(third and fifth lines) are mounted on strong lines. 
+
+
+LV. 1. Fang has the signification of being 
+great. It is made up of the trigrams (representing) 
+
+
+
+
+
+LIV. 1. Kwei Mei in this Appendix has the meaning simply 
+of marriage, and for Mei we might substitute Ni, ‘daughter’ 
+or ‘young lady.’ This appears from the writer’s going on to point 
+out, as elsewhere, the analogy between the growth of things in 
+nature from the interaction of heaven and earth and the increase 
+of mankind through marriage. He does this with a delicate touch. 
+There is no grossness in the original any more than there is in the 
+translation. 
+
+But how are we to reconcile this reference to the action of 
+heaven and earth with the bad auspice of the Thwan? The 
+Khang-hst editors felt the pressure of this difficulty, and they adduce 
+a similar inconsistency in the account of hexagram 44 in this 
+treatise, adding,‘ From this we may say that the interaction of 
+the yin and yang cannot be dispensed with, but that we ought to 
+be careful about it in the beginning in order to prevent mischief in 
+the end. This is the doctrine of the Yi.’ This is very well, but 
+it is no solution of the difficulty. The editors could not admit 
+that the author of the Appendix did not understand or did not 
+deal fairly with the Text; for that author, they thought, was 
+Confucius, 
+
+2. Thesame editors say that paragraph 2 implies both that the 
+desire for the marriage originated with the lady, and that she was 
+aware that the gentleman was older than herself. 
+
+3. The position of a divided line above an undivided is always 
+represented as an evil omen; it is difficult to understand why. 
+There is less of an appearance of reason about it than in some 
+other things which are said about the lines. The lines are where 
+they cannot but be from the way in which the figures were formed. 
+
+
+HEX, 56. APPENDIX I. 259 
+
+
+
+
+
+intelligence and movement directed by that intel- 
+ligence. It is thus that it has that signification. 
+
+
+2. ‘The king has reached the condition (denoted 
+by Fang):’—he has still to make it greater. 
+
+‘There is no occasion to be anxious. Let him be 
+as the sun at noon :’'—it is for him to cause his light 
+to shine on all under the sky. 
+
+
+3. When the sun has reached the meridian height, it 
+begins to decline. When the moon has become full, 
+it begins to wane. The (interaction of) heaven and 
+earth is now vigorous and abundant, now dull and 
+scanty, growing and diminishing according to the 
+seasons. How much more must it be so with (the 
+operations of) men! How much more also with 
+the spiritual agency! 
+
+
+LVI.1. ‘Li indicates that there may be some 
+small attainment and progress:'—the weak (line) 
+occupies the central place in the outer (trigram), 
+and is obedient to the strong (lines on either side 
+of it). (We have also the attributes of quiet) 
+resting closely attached to intelligence (in the com- 
+
+
+LV. The Khang-hsi editors remark that paragraph 1 is not so 
+much explaining the meaning of the name Fang, as accounting for 
+the hexagram, composed of Lf and Xn, having such a meaning. 
+
+Paragraph 3 seems rather contrary to the lesson of the hexa- 
+gram. According to it, prosperity cannot be maintained, any more 
+than we can have the other seasons without winter or perpetual 
+day without night; but the object of the essay is to exhort to the 
+maintenance of prosperity. Is it the case that the rise of every 
+commonwealth and cause must be followed by its decay and fall? 
+The mind refuses to admit the changes of the seasons, &c., as 
+a true analogy for all moral and intellectual movements. See an 
+important remark on the concluding sentence in the Introduction, 
+PP: 34) 35> 
+
+S$ 2 
+
+
+260 THE APPENDIXES. SECT, If 
+
+
+ponent trigrams). Hence it is said,‘There may 
+be some small attainment and progress. If the 
+stranger or traveller be firm and correct as he ought 
+to be, there will be good fortune.’ 
+
+
+2. Great is the time and great is the right course 
+to be taken as intimated in Lii! 
+
+
+LVII. 1. The double Sun shows how, in accord- 
+ance with it, (governmental) orders are reiterated. 
+
+
+2. (We see that) the strong (fifth line) has pene- 
+trated into the central and correct place, and the 
+will (of its subject) is being carried into effect; (we 
+see also) the weak (first and fourth lines) both 
+obedient to the strong lines (above them). It is 
+hence said, ‘There will be some little attainment 
+and progress. There will be advantage in move- 
+ment onward in whatever direction. It will be 
+advantageous also to see the great man.’ 
+
+
+LVI. What is said in paragraph 1 is intended to explain the 
+Thwan, and not to account for the meaning of the name Li. It 
+is assumed that Li means a stranger ; and the writer from the 
+position of the fifth line, and from the attributes of the component 
+trigrams, derives the ideas of humility, docility, a quiet restfulness, 
+and intelligence as the characteristics proper to a stranger, and 
+which are likely to lead to his attaining what he desires, and 
+then advancing. 
+
+
+LVII. 1. The language of this paragraph has often occurred to 
+me in reading commands and addresses issued by the emperors of 
+China, such as the essays on the precepts in what is called the 
+Sacred Edict, the reiteration employed in many of which is re- 
+markable. 
+
+Paragraph 2. The ‘ obedience of the weak lines to the strong 
+ones’ grows, in a way not very perceptible, from the idea of the 
+hexagram, and the quality of the trigram as denoting penetration 
+and flexibility, 
+
+
+HEX. 50. | APPENDIX I. 261 
+
+
+LVIII. 1. Tui has the meaning of pleased satis- 
+faction. 
+
+
+2. (We have) the strong (lines) in the centre, and 
+the weak (lines) on the outer edge (of the two tri- 
+grams), (indicating that) in pleasure what is most 
+advantageous is the maintenance of firm correctness. 
+Through this there will be found an accordance with 
+(the will of) heaven, and a correspondence with (the 
+feelings of) men. When (such) pleasure goes before 
+the people, (and leads them on), they forget their 
+toils; when it animates them in encountering diffi- 
+culties, they forget (the risk of) death. How great 
+is (the power of) this pleased satisfaction, stimulating 
+in such a way the people! 
+
+
+LIX. 1. ‘Hwan intimates that there will be 
+progress and success :'—(we see) the strong line (in 
+the second place) of the lower trigram, and not 
+suffering any extinction there; and (also) the 
+weak line occupying its place in the outer trigram, 
+and uniting (its action) with that of the line above. 
+
+
+2. ‘The king goes to his ancestral temple :'-—the 
+king's (mind) is without any deflection. 
+
+3. ‘It will be advantageous to cross the great 
+stream :'—(the subject of the hexagram) rides in 
+
+
+LVIII. The feeling of pleasure going before the people and 
+leading them on to endure toil and encounter death must be sup- 
+posed to be produced in them by the example and lessons of their 
+ruler. Li Faf-hsien paraphrases this portion of the text thus :— 
+‘When the sage with this precedes them, he can make them 
+endure toil without any wish to decline it, and go with him into 
+difficulty and danger without their having any fear.’ I think this 
+was intended to be the teaching of the hexagram, but the positive 
+expression of it is hardly discernible. 
+
+
+262 THE APPENDIXES. SECT, If. 
+
+
+
+
+
+(a vessel of) wood (over water), and will do so with 
+success. 
+
+
+LX. 1. ‘Kieh intimates progress and _ attain- 
+ment:’—the strong and weak (lines) are equally 
+divided, and the strong lines occupy the central 
+places. 
+
+
+2. ‘If the regulations (which Aieh prescribes) 
+be severe and difficult, they cannot be perma- 
+nent :’—its course (of action) will in that case come 
+to an end. 
+
+
+3. (We have the feeling of) pleasure and satis- 
+faction directing the course amidst peril. (We have) 
+all regulations controlled (by authority) in its proper 
+place. (We have): free action proceeding from the 
+central and correct position. 
+
+
+4. Heaven and earth observe their regular terms, 
+and we have the four seasons complete. (If rulers) 
+frame their measures according to (the due) regula- 
+tions, the resources (of the state) suffer no injury, 
+and the people receive no hurt. 
+
+
+LIX, 1. This paragraph has been partially anticipated in the 
+notes on the Thwan. The second line is said to suffer ‘no 
+extinction,’ because the lower trigram is that of peril. The Khang- 
+hst editors say that the former part of this paragraph shows how 
+the root of the work of the hexagram is strengthened, and the 
+latter part how the execution of that work is secured. 
+
+The conclusion of paragraph 2 is, literally,‘ The king indeed is 
+in the middle.’ This does not mean, as some say, that the king is 
+in the middle of the temple, but that his mind or heart is exactly 
+set on the central truth of what is right and good. 
+
+The upper trigram Sun represents both wind and wood. To 
+explain the meaning of Hwan, the significance of wind is taken ; 
+the writer here seizes on that of wood, as furnishing materials for 
+a boat in which the great stream can be crossed. 
+
+
+LX. Paragraph 1. See what is said on the Text of the Thwan. 
+
+
+HEX. 61. APPENDIX I. 263 
+
+
+
+
+
+LXI. 1. In Kung Ff we have the (two) weak 
+lines in the innermost part (of the figure), and 
+strong lines occupying the central places (in the 
+trigrams). (We have the attributes) of pleased 
+satisfaction and flexible penetration. Sincerity (thus 
+symbolled) will transform a country. 
+
+2. ‘Pigs and fish (are moved), and there will be 
+good fortune :’—sincerity reaches to (and affects 
+even) pigs and fishes. 
+
+‘There will be advantage in crossing the great 
+stream :’—(we see in the figure) one riding on (the 
+emblem of) wood, which forms an empty boat. 
+
+3. In (the exercise of the virtue denoted by) 
+Kung F 4, (it is said that) ‘there will be advantage 
+in being firm and correct :’—in that virtue indeed 
+we have the response (of man) to Heaven. 
+
+
+
+
+
+‘Its course will come to an‘end’ is the opposite of the intima- 
+tion in Xieh of progress and attainment. 
+
+In paragraph 3 the wmiter returns to this intimation of the 
+figure :—by the attributes of the trigrams; by the appropriate 
+positions of lines 4 and 5; and by the central and correct place 
+of 5. 
+
+Paragraph 4 illustrates the importance of doing things according 
+to rule by reference to the operations of nature and the enactments 
+and institutions of sage rulers. 
+
+
+LXI. 1. The structure of the lineal figure which is here insisted 
+on has been pointed out in explaining the Thwan. On what is 
+further said as to the attributes of the trigrams and their effect, 
+Khaing-3ze observes:—‘ We have in the sincerity shown in the 
+upper trigram superiors condescending to those below them in 
+accordance with their peculiarities, and we have in that of the 
+lower those below delighted to follow their superiors. ‘The com- 
+bination of these two things leads to the transformation of the 
+country and state.’ 
+
+Paragraph 2. The two divided lines in the middle of the figure 
+are supposed to give the semblance of an empty boat, and an 
+
+
+264 THE APPENDIXES. SECT. Il. 
+
+
+LXII. 1. In Hsiadéo Kwo (we see) the small 
+(lines) exceeding the others, and (giving the intima- 
+tion of) progress and attainment. 
+
+
+2. Such ‘exceeding, in order to its being advanta- 
+geous, must be associated with firmness and correct- 
+ness :’'—that is, it must take place (only) according 
+to (the requirements of) the time. 
+
+
+3. The weak (lines) are in the central places, and 
+hence (it is said that what the name denotes) may 
+be done in small affairs, and there will be good 
+fortune... 
+
+
+4. Of the strong (lines one) is not in its proper 
+place, and (the other) is not central, hence it is said 
+that (what the name denotes) ‘should not be done 
+in great affairs.’ 
+
+
+5. (In the hexagram) we have ‘the symbol of 
+a bird on the wing, and of the notes that come down 
+from such a bird, for which it is better to descend 
+than to ascend, thereby leading to great good 
+fortune :’—to ascend is contrary to what is reason- 
+able in the case, while to descend is natural and 
+right. 
+
+
+empty boat, it is said (with doubtful truth), is not liable to be upset. 
+The trigram Sun symbolises both wind and wood. 
+
+A good commentary on paragraph 3 is supplied in many pas- 
+sages of ‘the Doctrine of the Mean,’ e. g. chap. 20. 18 :—*‘ Sincerity 
+is the way of Heaven. The attainment of sincerity is the way 
+of men.’ 
+
+
+LXII. Paragraph 1. That the small lines exceed the others 
+appears at a glance. The intimation of progress and attain- 
+ment is less clear. Compare the first paragraph of Appendix I to 
+hexagram 33. 
+
+
+‘The requirements of the time’ in paragraph 2 cannot make 
+
+
+HEX. 64. APPENDIX I. 265 
+
+
+
+
+
+LXIII. 1. ‘At 3% intimates progress and suc- 
+cess :’—in small matters, that is, there will be that 
+progress and success. 
+
+
+2. ‘There will be advantage in being firm and 
+correct : —the strong and weak (lines) are correctly 
+arranged, each in its appropriate place. 
+
+
+3. ‘There has been good fortune in the begin- 
+ning :'—the weak (second line) is in the centre. 
+
+
+4. ‘In the end’ there is a cessation (of effort), 
+and ‘disorder arises :'—the course (that led to rule 
+and order) is (now) exhausted. 
+
+
+LXIV. 1. ‘Wei 3i intimates progress and suc- 
+cess (in the circumstances which it implies):'—the 
+weak (fifth) line is in the centre. 
+
+
+2. ‘The young fox has nearly crossed the 
+stream :'—but he has not yet escaped from the 
+midst (of the danger and calamity). 
+
+
+right wrong or wrong right; but they may modify the conventional 
+course to be taken in any particular case. 7 
+
+It is easy to explain paragraphs 3 and 4, but what is said in them 
+carries no conviction to the mind. 
+
+The sentiment of paragraph 5 is good, apart from the symbolism, 
+which is only perplexing. 
+
+
+LXIII. For paragraphs 1 and 2, see the note on the Text of the 
+Thwan. 
+
+It is difficult to see the concatenation in paragraph 3 between 
+the sentiment of the Thwan and the nature of the second line. 
+The Khang-hsf editors compare this hexagram and the next with 
+11 and 12, observing that the goodness of Th4i (11) is concen- 
+trated, as here, in the second line. 
+
+The sentiment of paragraph 4 is that which we have often met 
+with,—that things move on with a constant process of change. 
+Disorder succeeds to order, and again order to disorder. 
+
+
+266 THE APPENDIXES. SECT. Il, 
+
+
+‘Its tail gets immersed. There will be no 
+advantage in any way:—there is not at the end 
+a continuance (of the purpose) at the beginning. 
+Although the places (of the different lines) are not 
+those appropriate to them, yet a strong (line) and 
+a weak (line always) respond to each other. 
+
+
+LXIV. Paragraph 1. The indication is derived from the fifth 
+line, divided, which is in the ruler’s place. It occupies a strong 
+place, has for its correlate the strong 2, and is itself in the centre of 
+the yin trigram Lf. 
+
+Paragraph 2. Line 2 represents ‘the young fox.’ A strong 
+line in the midst of the trigram of peril, its subject will be restless ; 
+and responding to the ruler in 5, he will be forward and incautious 
+in taking action. The issue will be evil, and the latter end different 
+from the beginning. What is said in the last sentence shows 
+further how Wei 31 indicates progress. 
+
+
+APPENDIX II. 
+
+
+Treatise onthe Symbolism of the Hexagrams, and of the duke / 
+of Xau’s Explanations of the several Lines. 
+
+
+Section I. 
+
+
+I. Heaven, in its motion, (gives the idea of) 
+strength. The superior man, in accordance with 
+this, nerves himself to ceaseless activity. 
+
+
+1. ‘The dragon lies hid in the deep ;—it is not 
+the time for active doing :’'—(this appears from) the 
+strong and undivided line’s being in the lowest place. 
+
+2. ‘The dragon appears in the field :'—the diffu- 
+sion of virtuous influence has been wide. 
+
+3. ‘Active and vigilant all the day :’'—(this refers 
+to) the treading of the (proper) path over and over 
+again. 
+
+4. ‘He seems to be leaping up, but is still m the 
+deep :'— if he advance, there will be no error. 
+
+5. ‘The dragon is on the wing in the sky:’—the 
+great man rouses himself to his work. 
+
+
+6. ‘The dragon exceeds the proper limits ;— 
+there will be occasion for repentance :’—a state of 
+fulness, that is, should not be indulged in long. 
+
+7. ‘The same undivided line is used’ (in all the 
+places of this hexagram), but the attribute of 
+heaven (thereby denoted) should not (always) take 
+the foremost place. 
+
+
+Like the Text under each hexagram, what is said under each in 
+this treatise on its symbolism is divided into two portions. The 
+
+
+268 THE APPENDIXES. SECT. I. 
+
+
+II. The (capacity and sustaining) power of the 
+earth is what is denoted by Khwan. The superior 
+man, in accordance with this, with his large virtue 
+supports (men and) things. 
+
+
+1. ‘He is treading on hoarfrost;—the strong 
+ice will come (by and by):’—the cold (air) has begun 
+to take form. Allow it to go on quietly according to 
+its nature, and (the hoarfrost) will come to strong ice. 
+
+
+2. The movement indicated by the second line, 
+divided, is ‘from the straight (line) to the square.’ 
+‘(Its operation), without repeated effort, in every 
+way advantageous, shows the brilliant result of the 
+way of earth. 
+
+3. ‘He keeps his excellence under restraint, but 
+firmly maintains it:’—at the proper time he will 
+manifest it. ‘He may have occasion to engage in 
+the king’s service: —great is the glory of his 
+wisdom. 
+
+
+first is called ‘the Great Symbolism,’ and is occupied with the tri- 
+grammatic composition of the hexagram, to the statement of which 
+is always subjoined an exhibition of the use which should be, or has 
+been, made of the lesson suggested by the meaning of the whole 
+figure in the administration of affairs, or in self-government. If 
+the treatise be rightly ascribed to Confucius, this practical applica- 
+tion of the teaching of the symbols is eminently characteristic of 
+his method in inculcating truth and duty; though we often find it 
+difficult to trace the connexion between his premiss and conclusion. 
+This portion of the treatise will be separated by a double space 
+from what follows,—‘ the Lesser Symbolism,’ in the explanations of 
+the several lines. 
+
+
+I. Khien is formed by redoubling the trigram of the same 
+name. In the case of other hexagrams of similar formation, the 
+repetition of the trigram is pointed out. That is not done here, 
+according to A®@ Hsf, ‘because there is but one heaven.’ But the 
+motion of heaven is a complete revolution every day, resumed 
+again the next; so moves ‘the unwearied sun from day to day,’ 
+making it a good symbol of renewed, untiring effort. 
+
+
+HEX, 2, APPENDIX II. 269 
+
+
+4. ‘A sack tied up;—there will be no error :’— 
+this shows how, through carefulness, no injury will 
+be received. 
+
+
+5. ‘The yellow lower-garment ;—there will be 
+great good fortune :’'—this follows from that orna- 
+mental (colour’s) being in the right and central place. 
+
+
+6. ‘The dragons fight in the wild:’—the (on- 
+ward) course (indicated by Khwan) is pursued to 
+extremity. 
+
+
+7. ‘(The lines are all weak and divided, as 
+appears from) the use of the number six:’—but 
+(those who are thus represented) becoming per- 
+petually correct and firm, there will thereby be a 
+great consummation. 
+
+
+II. Khw4n is formed by redoubling the trigram of the same 
+name and having ‘the earth for its symbol.’ As in the former 
+hexagram, the repetition is emphatic, not otherwise affecting the 
+meaning of the hexagram. ‘As there is but one heaven,’ says 
+K€ Hsi, ‘so there is but one earth.’ The first part of ‘ the Great 
+Symbolism’ appears in Canon McClatchie’s version asa—‘ Khwan 
+is the generative part of earth.’ By ‘ generative part’ he probably 
+means ‘the productive or prolific faculty.’ If he mean anything 
+else, there comes out a conclusion antagonistic to his own view of 
+the ‘ mythology’ of the Yf. The character Shf, which he trans- 
+lates by ‘ generative part, is defined in Dr. Williams’ dictionary as 
+‘ the virility of males.’ Such is the special significance of it. If it 
+were so used here, the earth would be masculine. 
+
+It is difficult to say exactly what the writer meant by—‘ The 
+superior man, in accordance with this, and with his large nature, 
+supports (men and) things.’ Lin Hsf-ytian (Ming dynasty) says :— 
+‘The superior man, in his single person, sustains the burden of all 
+under the sky. ‘The common people depend on him for their rest 
+and enjoyment. Birds and beasts and creeping things, and the 
+tribes of the vegetable kingdom, depend on him for the fulfilment 
+of their destined being. If he be of a narrow mind and cold virtue, 
+how can he help them? Their hope in him would be in vain.’ 
+
+‘The Smaller Symbolism’ is sufficiently dealt with in the notes 
+“on the Text. 
+
+
+270 THE APPENDIXES. SECT. I. 
+
+
+III. (The trigram representing) clouds and (that 
+representing) thunder form Aun. The superior 
+man, in accordance with this, (adjusts his measures 
+of government) as in sorting the threads of the warp 
+and woof. 
+
+
+1. Although ‘there is a difficulty in advancing, 
+the mind (of the subject of the line) is set on doing 
+what is correct. While noble, he humbles himself to 
+the mean, and grandly gains the people. 
+
+
+2. The difficulty (to the subject of) the second 
+line, divided, arises from its place over the un- 
+divided line below it. ‘The union and children 
+after ten years’ shows things resuming their regular 
+course. 
+
+
+3. ‘One pursues the deer without the (guidance 
+of the) forester :’—(he does so) in (his eagerness 
+to) follow the game. ‘The superior man gives up 
+the chase, (knowing that) if he go forward he will 
+regret it ::—he would be reduced to extremity. 
+
+
+4. ‘Going forward ‘after such a search (for a 
+helper)’ shows intelligence. 
+
+
+5. ‘Difficulty is experienced (by the subject of 
+the fifth line) in bestowing his rich favours :’—the 
+extent to which they reach will not yet be con- 
+spicuous. 
+
+
+6. ‘He weeps tears of blood in streams :'—how 
+can the state (thus emblemed) continue long ? 
+
+
+III. Khan represents water, especially in the form of rain. 
+Here its symbol is a cloud. ‘The whole hexagram seems to place 
+us in the atmosphere of a thunderous sky overhung with thick and 
+gloomy clouds, when we feel oppressed and distressed. This is 
+not a bad emblem of the political state in the mind of the writer. 
+When the thunder has pealed, and the clouds have discharged their 
+
+
+HEX. 4. APPENDIX II. 271 
+
+
+IV. (The trigram representing) a mountain, and 
+beneath it that for a spring issuing forth form Mang. 
+The superior man, in accordance with this, strives 
+to be resolute in his conduct and nourishes his 
+virtue. 
+
+
+1. ‘It will be advantageous to use punishment :’— 
+the object being to bring under the influence of 
+correcting law. 
+
+
+2. ‘A son able to (sustain the burden of) his 
+family:’'—as appears from the reciprocation between 
+this strong line and the weak (fifth line). 
+
+
+3. ‘A woman (such as is here represented) should 
+not be taken in marriage:'—her conduct is not 
+agreeable to what is right. 
+
+
+4. ‘The regret arising from ignorance bound in 
+chains’ is due to the special distance of (the subject 
+of this line) from the solidity (shown in lines 2 and 6). 
+
+
+5. ‘The good fortune belonging to the simple lad 
+without experience’ comes from his docility going 
+on to humility. 
+
+
+burden of rain, the atmosphere is cleared, and there is a feeling of 
+relief. But I fail again to discern clearly the connexion between 
+the symbolism and the lesson about the superior man’s admini- 
+stration of affairs. 
+
+
+The subject of the first line of the Smaller Symbolism is repre- 
+sented by the’ undivided line, and therefore is firm and correct. 
+He is noble, but his place is below the divided lines, symbols of 
+the weak and mean (see Appendix IV, i, 1). 
+
+Line 2. ‘Things resume their regular course :’—the subject is 
+now at liberty to seek a union with the subject of line 5, according 
+to the rules of the symbolism. Lines 1 and 4, 2 and 5, 3 and 6, 
+the corresponding lines of the trigrams, are correlates. 
+
+The subject of line 4 naturally recurs to the correlate in line 1. 
+He is the natural helper in the case, and he has the ability. 
+
+
+272 THE APPENDIXES. SECT. I. 
+
+
+6. ‘Advantage will come from warding off in- 
+jury:'—(the subject of this line) above and (the 
+ignorant) below, all do and are done to in accord- 
+ance with their nature. 
+
+
+V. (The trigram for) clouds ascending over that 
+
+
+IV. ‘The spring here issuing forth’ is different from the defile 
+with a stream in it, in the explanation of the Thwan; different 
+moreover from ‘rain,’ mentioned also as the phenomenon which is 
+the natural symbol of Khan. The presence of water, however, is 
+common to the three. But the water of the spring, or of the 
+stream, would flow away from the hill, and not be stopped by it; 
+as an emblem therefore of the ignorance and inexperience denoted 
+by Mang it is not suitable. AQ Hsf says that ‘the water of a 
+spring is sure to move on and gradually advance.’ This may serve 
+as a symbol of the general process and progress of education, 
+though it gives no account of the symbolism of the hill. It serves 
+also to explain in part the transition of the writer to the subject of 
+the superior man, and his dealing apparently with himself. 
+
+
+Does line 1 set forth the use of punishment as the dernier resort, 
+undesirable, but possibly unavoidable, to bring men in subjection 
+to law? . 
+
+The force of line 2 comes out fully in the Thwan. 
+
+That a woman such as is represented in line 3 should not be 
+taken in marriage is clear enough; but I do not see the bearing of 
+the illustration on the proper lesson in the hexagram. 
+
+Line 3 separates 4 from 2, and 5 separates it from 6. Weak in 
+itself, itis farther removed than any other from the two strong lines 
+in the hexagram, and is represented as ‘ cribbed’ in its ignorance. 
+
+The fifth is the most honourable place in the figure, and here is 
+occupied by a weak line. This looks, however, to the occupant of 
+line 2, less honourable than itself, and is marked by the two attri- 
+butes that are named. Compare what is said on line 2. 
+
+A strong line in the topmost place must represent, according to 
+the scheme of the hexagram, one who uses force in the cause of 
+education ; but the force is put forth not on the ignorant, but on 
+those who would keep them ignorant, or increase their ignorance. 
+The subject of this line, therefore, acts according to his nature, 
+and the subjects of all the weak lines below are cared for as is best 
+for them. 
+
+
+HEX. 5. APPENDIX II. 273 
+
+
+for the sky forms Hsii. The superior man, in 
+accordance with this, eats and drinks, feasts and 
+enjoys himself (as if there were nothing else to 
+employ him). 
+
+
+1. ‘He is waiting in the (distant) border :’—he 
+makes no movement to encounter rashly the diffi- 
+culties (of the situation). ‘It will be advantageous 
+for him constantly to maintain (the purpose thus 
+shown), in which case there will be no error :’—he 
+will not fail to pursue that regular course. 
+
+
+2. ‘He is waiting on the sand:’—he occupies his 
+position in the centre with a generous forbearance. 
+Though ‘he suffer the small injury of being spoken 
+(against),’ he will bring things to a good issue. 
+
+3. ‘He is waiting in the mud :’—calamity is (close 
+at hand, and as it were) in the outer (trigram). ‘He 
+himself invites the approach of injury:'—if he be 
+reverent and careful, he will not be worsted. 
+
+4. ‘He is waiting in (the place of) blood:’—he 
+accommodates himself (to the circumstances of the 
+time), and hearkens to (its requirements). 
+
+
+5. ‘The appliances of a feast, and the good for- 
+tune through being firm and correct,’ are indicated 
+by (the position in) the central and correct place. 
+
+
+6. ‘Guests come unurged (to give their help), and 
+if (the subject of the line) receive them respectfully, 
+there will be good fortune in the end:’—though the 
+occupant and the place are not suited to each other, 
+there has been no great failure (in what has been 
+done). 
+
+
+V. ‘The cloud,’ it is said, ‘that has risen to the top of the sky, 
+has nothing more to do till it is called on, in the harmony of heaven 
+
+
+[16] T 
+
+
+274 THE APPENDIXES. SECT. I. 
+
+
+
+
+
+VI. (The trigram representing) heaven and (that 
+representing) water, moving away from each other, 
+form Sung. The superior man, in accordance with 
+this, in the transaction of affairs takes good counsel 
+about his first steps. 
+
+
+1. ‘IIe does not perpetuate the matter about 
+which (the contention is):’—contention should not 
+be prolonged. Although ‘he may suffer the small 
+(injury) of being spoken against, his argument is 
+clear. 
+
+
+2. ‘He is unequal to the contention; he retires 
+and keeps concealed, stealthily withdrawing from 
+it: —for him from his lower place to contend with 
+(the stronger one) above, would be to (invite) cala- 
+mity, as if he brought it with his hand to himself. 
+
+
+3. ‘He confines himself to the support assigned 
+
+
+and earth, to discharge its store of rain.’ This gives to the writer 
+the idea of waiting; and the superior man is supposed to be taught 
+by this symbolism to enjoy his idle time, while he is waiting for the 
+approach of danger and occasion for action. 
+
+‘The regular course’ of the subject of line 1 seems to be the 
+determination to wait, at a distance from danger, the proper time 
+to act. 
+
+The subject of line 2, which is undivided and in the centre, 
+is thereby shown to be possessed of a large and generous for- 
+bearance. 
+
+The recognition of the circumstances of the time, and hearken- 
+ing to its requirements, explain, in paragraph 4, ‘the retreat from 
+the cavern,’ which is not here repeated from the Text. The line 
+being weak and divided, its subject knows his own incompetency, 
+and takes this prudent step. 
+
+A‘ says that he does not understand what is said under line 6,— 
+that the occupant and the place are not suited to each other, for 
+the yin line being in the sixth, an even place, seems to be where it 
+ought to be. We are only surprised that cases of inconsistency in 
+these explanations are not more numerous. 
+
+
+HEX. 7. APPENDIX II. 275 
+
+
+to him of old:’—(thus) following those above him, 
+he will have good fortune. 
+
+
+4. ‘He returns to (the study of Heaven's) ordi- 
+nances, changes (his wish to contend), and rests in 
+being firm and correct:’'—he does not fail (in doing 
+what is right). . 
+
+5. ‘He contends;—and with great fortune:’— 
+this is shown by his holding the due mean and 
+being in the correct place. 
+
+
+6. ‘He receives the robe through his conten- 
+tion: —but still he is not deserving of respect. 
+
+
+VII. (The trigram representing) the earth and in 
+the midst of it that representing water, form Sze. 
+The superior man, in accordance with this, nourishes 
+and educates the people, and collects (from among 
+them) the multitudes (of the hosts). 
+
+
+1. ‘The host goes forth according to the rules 
+(for) such a movement :’"—if those rules be not ob- 
+served, there will be evil. 
+
+
+VI. The symbolism here is different from that in the Text of 
+the Thwan. We have the visible sky ascending and water or rain 
+descending, which indicate, one hardly sees how, opposition and 
+contention. The lesson as to the course of the superior man is a 
+good one, but might with equal propriety be deduced from many 
+other hexagrams. 
+
+Hsiang An-shih (Sung dynasty) says that the first part of para- 
+graph 2 is all to be taken as the language of the duke of Kau, the 
+characters being varied ; the rest is the remark of the writer of this 
+treatise. 
+
+It is observed that the returning to (the study of Heaven’s) ordi- 
+nances, and changing the wish to contend, in paragraph 4, are 
+not two things, but only one; ‘the ordinances (ming) meaning 
+what is right in principle.’ The wish to contend was wrong in 
+principle, and is now abandoned. 
+
+‘The robe’ takes the place of ‘the leathern sash’ in paragraph 6; 
+but the sash was merely an appendage of the robe. 
+
+
+T 2 
+
+
+276 THE APPENDIXES. SECT. I. 
+
+
+2. ‘He is in the midst of the host, and there will 
+be good fortune:’—he has received the favour of 
+Heaven. ‘The king has thrice conveyed to him the 
+orders (of) his favour:’—(the king) cherishes the 
+myriad regions in his heart. 
+
+
+3. ‘The host with the possibility of its having 
+many idle leaders:’—great will be its want of 
+success. 
+
+
+4. ‘The host is in retreat; but there is no error:’ 
+—there has been no failure in the regular course. 
+
+
+5. ‘The oldest son leads the host :’—its move- 
+ments are directed by him in accordance with his 
+position in the centre. ‘Younger men idly occupy 
+their positions:’—the employment of such men is 
+improper. 
+
+6. ‘The great ruler delivers his charges:’— 
+thereby he rightly apportions merit. ‘Small men 
+should not be employed:’—they are sure to throw 
+the states into confusion. 
+
+
+VII. ‘ The Great Symbolism’ here is not more satisfactory than 
+in other paragraphs of it which have already come before us. A€ 
+Hs? says :—‘ As the water is not outside the earth, so soldiers are not 
+outside the people. Therefore if (a ruler) be able to nourish the 
+people, he can get the multitudes (of his hosts).’ Is the meaning 
+this,—that originally the people and soldiers are one body; that 
+a portion of the people are taken out from among the mass, as 
+occasion requires, to do the duty of soldiers; and that the nourish- 
+ment and education of the people is the best way to have good 
+soldiers ready for use on any emergency? Compare the saying 
+of Confucius in Analects XIII, xxx. 
+
+What is said on the second line, that the general ‘has received 
+the favour of Heaven,’ refers of course to the entire confidence 
+reposed in him by the ruler or king, the subject of line 5. In this 
+way Thien here is equal to Thien wang, so frequent in the 
+‘Spring and Autumn,’ and meaning —‘King by the grace of 
+
+
+HEX. 8 APPENDIX II. 277 
+
+
+VIII. (The trigram representing) the earth, and 
+over it (that representing) water, form Pi. The 
+ancient kings, in accordance with this, established 
+the various states and maintained an affectionate 
+relation to their princes. 
+
+
+1. From ‘the seeking union with its object’ 
+shown in the first line, divided, there will be other 
+advantages. 
+
+
+2. ‘The movement towards union and attachment 
+proceeds from the inward (mind) :’—(the party con- 
+cerned) does not fail in what is proper to himself. 
+
+
+3. ‘Union is sought with such as ought not to be 
+associated with :’—but will not injury be the result ? 
+
+4. ‘Union is sought (by the party intended here) 
+with one beyond himself, and (in this case) with a 
+worthy object:'—he is following (the ruler) above 
+him. — 
+
+5. ‘The good fortune belonging to the most illus- 
+trious instance of seeking union and attachment’ 
+appears in the correct and central position (of the 
+fifth line, undivided). 
+
+(The king’s) neglecting (the animals) confronting 
+him (and then fleeing), and (only) taking those who 
+present themselves as it were obediently, is seen in 
+
+
+Heaven.’ But the great powers given to the general are from the 
+king’s wish through him to promote the good of all the nation. 
+
+In military operations there must be one ruling will and mind. 
+A divided authority is sure to be a failure. But ‘a retreat’ is no 
+evidence of failure in a campaign. When advance would lead 
+to disaster, retreat is the regular course to pursue. 
+
+Other ways can be found to reward small men. They ought 
+not to be placed in situations where the condition of others will 
+depend on them. 
+
+
+278 THE APPENDIXES. SECT. I. 
+
+
+‘his allowing the escape of those in front of him.’ 
+‘That the people of his towns do not warn one 
+another (to prevent such escape), shows how he, in 
+his high eminence, has made them pursue the due 
+course. 
+
+
+6. ‘Heseeks union and attachment without taking 
+the first (step to such an end) :’—there is no possi- 
+bility of a (good) issue. 
+
+
+IX. (The trigram representing) the sky, and that 
+representing wind moving above it, form Hsiao 
+Aht. The superior man, in accordance with this, 
+adorns the outward manifestation of his virtue. 
+
+
+1. ‘He returns and pursues his own path :’—it is 
+right that there should be good fortune. 
+
+
+2. ‘ By the attraction (of the subject of the former 
+line) he returns (to its own course), and is in the 
+central place :—neither will he err in what is due 
+from him. 
+
+
+3. ‘Husband and wife look on each other with 
+averted eyes :’"—(the subject of line three is like a 
+
+
+VIII. ‘Water upon the face of the earth’ is supposed to be an 
+emblem of close union. Of the mere fact of close union this may 
+be accepted as a fair illustration, and of its completeness. Some 
+other symbolism might set forth better the tendency of parties to 
+union, and their seeking it. What is said about the ancient kings 
+is more pertinent to the meaning of the hexagram than in many 
+other applications in ‘the Great Symbolism.’ The king appears in 
+it not only as the centre, but as the cause, of union. 
+
+‘The other advantages’ under line 1 refer to all the benefits that 
+will result from sincerity and union, which are in themselves good. 
+
+It is hardly possible to make what is said under line 5, on the 
+royal huntings, agree with the account of them given on the same 
+line in the duke of A4u’s text. I suspect that there is some 
+corruption of the text. The two verbs ‘neglecting’ and ‘taking’ 
+seem to be used, the one for the other. 
+
+
+e 
+
+
+HEX. 9g. APPENDIX II. 279 
+
+
+husband who) cannot maintain correctly his relations 
+with his wife. 
+
+4. ‘He is possessed of sincerity ; his (ground for) 
+apprehension is dismissed :'-—(the subjects of the 
+lines) above agree in aim with him. 
+
+5. ‘He is possessed of sincerity, and draws others 
+to unite with him :’'—he does not use only his own 
+rich resources. 
+
+
+6. ‘The rain has fallen and (the onward progress) 
+is stayed :'—the power (denoted in the figure) has 
+accumulated to the full. ‘If the superior man prose- 
+cute his measures, there will be evil :’—he will find 
+himself obstructed. 
+
+
+IX. The suitability of the symbolism here is made all to turn on 
+the wind. ‘ Wind,’ says A‘, ‘is simply the air, without solid sub- 
+stance; it can restrain, but not for long.’ The wind moves in the 
+sky for a time, and then ceases. The process of thought from the 
+symbol to the lesson is not easily traced. Is it meant to say that 
+virtue manifesting itself outwardly—in the carriage and speech—is, 
+however good, but a small matter, admirable in an officer, or even 
+a feudal lord, but that we look for more in a king, the Head of a 
+nation? 
+
+
+Khang-3ze calls attention to the addition to the duke of Aau’s 
+explanation in the notice on line 2, that ‘it is in the central place,’ 
+adding that this explains how the subject of the line restrains him- 
+self, and does not go beyond what is due from him. 
+
+Only half of the symbolism in the Text of line 3 is taken up 
+here. Line 1, it is said, is far from line 4, the mauvais sujet of 
+the hexagram, and little affected by it; line 2 is nearer, but, being in 
+the centre, suffers little; line 3 is close on it, and, not being in the 
+centre, comes under its evil influence; while line 6 gives no help. 
+
+Line 4 is weak, and in an even place, appropriate to it; and 
+hence its subject is said to ‘have sincerity.’ Being the first line, 
+moreover, of Sun, the two others take their character from it. 
+
+Line 5, being undivided, and occupying the most important place 
+in the figure, according to the value usually attached to the lines, is 
+
+
+280 THE APPENDIXES. SECT. I. 
+
+
+X. (The trigram representing) the sky above, and 
+below it (that representing the waters of) a marsh, 
+form Lt. The superior man, in accordance with 
+this, discriminates between high and low, and gives 
+settlement to the aims of the people. 
+
+
+1. ‘He treads his accustomed path and goes for- 
+ward :’—singly and exclusively he carries out his 
+(long-cherished) wishes. 
+
+
+2. ‘A quiet and solitary man, to whom, being firm 
+and correct, there will be good fortune :’'—holding 
+the due mean, he will not allow himself to be thrown 
+into disorder. 
+
+3. ‘A one-eyed man (who thinks that he) can 
+see:’—he is not fit to see clearly. ‘A lame man 
+(who thinks that he can) tread well:’—one cannot 
+walk along with him. ‘The ill fortune of being 
+bitten’ arises from the place not being the proper 
+one for him. ‘A (mere) bravo acting the part of a 
+great ruler:’'—this is owing to his aims being (too) 
+violent. 
+
+
+4. ‘ He becomes full of apprehensive caution, and 
+in the end there will be good fortune :’—his aim 
+takes effect. 
+
+
+5. ‘He treads resolutely ; and though he be firm 
+and correct, there is peril :'—this is due to his being 
+in the position that is correct and appropriate to him. 
+
+
+said ‘to be rich,’ or ‘ to have rich resources.’ With these he unites 
+with the ‘ subjects’ of line 4 to effect their common object. 
+
+Under line 6 we are told that the restraint is at its height, and 
+the restrained should keep still for a time. The paragraph is 
+metrical. The paragraphs to lines 1, 2, 3, all rhyme together. So 
+do those to 4, 5; and now under 6, we have a couplet :— 
+
+‘Lo! rain, lo! rest, the power is full! 
+Good man! hold hard. Obstructions rule.’ 
+
+
+HEX, If. APPENDIX It. 281 
+
+
+6. ‘There will be great good fortune,’ and that 
+in the occupancy of the topmost line :—this is great 
+matter for congratulation. : 
+
+
+XI. (The trigrams for) heaven and earth in com- 
+munication together form Thai. The (sage) sove- 
+reign, in harmony with this, fashions and completes 
+(his regulations) after the courses of heaven and 
+earth, and assists the application of the adaptations 
+furnished by them,—in order to benefit the people. 
+
+
+1. ‘The good fortune of advance, (as suggested 
+by the emblem of) the grass pulled up, arises from 
+the will (of the party intended) being set on what is 
+external to himself. 
+
+2. ‘He bears with the uncultivated, and proves 
+himself acting in accordance with the due mean :’— 
+for (his intelligence is) bright and (his capacity is) 
+great. | 
+
+3. ‘There is no going away so that there shall 
+not be a return’ refers to this as the point where 
+the interaction of heaven and earth takes place. 
+
+
+4. ‘He comes fluttering (down), not relying on 
+
+
+X. ‘The sky above and a marsh lying below it is true,’ says 
+Khang-3ze, ‘in nature and reason; and so should be the rules of 
+propriety on which men tread.’ This symbolism is far-fetched; 
+and so is the application of it, if in any way drawn from it. But it 
+is true that the members of a community or nation must keep their 
+several places and duties in order to its being in a state of good 
+order. 
+
+For lines 1, 2, 3, and 4, see notes on the Text. 
+
+If we might translate the conclusion of what is said on line 5, 
+by—‘in the position that is correctly appropriate to him,’ the 
+meaning would be more clear, though still the assumption which 
+I have pointed out on the Text would underlie the statement; and 
+as evidently as there, what is said under line 6 is but a truism. 
+
+
+282 THE APPENDIXES, SECT. I; 
+
+
+his own rich resources :—both he and his neigh- 
+bours are out of their real (place where they are). 
+‘They have not received warning, but (come) in the 
+sincerity (of their hearts) :—this is what they have 
+desired in the core of their hearts. 
+
+
+5. ‘ By such a course there is happiness, and there 
+will be great good fortune :—(the subject of the 
+line) employs the virtue proper to his central posi- 
+tion to carry his wishes into effect. 
+
+
+6. ‘The city wall returned back into the moat’ 
+shows how the (governmental) orders have (long) 
+been in disorder. 
+
+
+XII. (The trigrams of) heaven and earth, not in 
+intercommunication, form Phi. The superior man, 
+in accordance with this, restrains (the manifestation) 
+of) his virtue, and avoids the calamities (that threaten 
+him). There is no opportunity of conferring on him 
+the glory of emolument. 
+
+
+XI. It is difficult to translate the application of ‘the Great Sym- 
+bolism’ here, so that it shall be intelligible to a reader. AAAng-3ze 
+says :—‘A ruler should frame his laws and regulations so that the 
+people may avail themselves of the seasons of heaven, and of the 
+advantages afforded by the earth, assisting their transforming and 
+nourishing services, and completing their abundant and admirable 
+benefits. Thus the breath of spring, calling forth all vegetable life, 
+gives the law for sowing and planting; the breath of autumn, 
+completing and solidifying all things, gives the law for ingathering 
+and storing,’ &c. 
+
+The subject of line 1 has ‘his will on what is external to him- 
+self :’—he is bent on going forward. 
+
+A Hsi explains what is said on paragraph 4, that the upper 
+lines ‘are out of their real place where they are,’ or, literally, ‘ have 
+lost their substantiality,’ by the remark that ‘their proper place, as 
+being weak lines, is below.’ The editors of the imperial edition 
+prefer another explanation, on which I need not enter. 
+
+
+HEX. 12. APPENDIX II. 283 
+
+
+1. ‘The good fortune through firm goodness, 
+(suggested by) the pulling up of the grass,’ arises 
+from the will (of the parties intended) being bent on 
+(serving) the ruler. 
+
+
+2. ‘The great man, comporting himself as the 
+distress and obstruction require, will have success :'— 
+he does not allow himself to be disordered by the 
+herd (of small men). 
+
+
+3. That ‘his shame is folded in his breast’ is owing 
+to the inappropriateness of his position. 
+
+
+4. ‘He acts in accordance with the ordination (of 
+Heaven), and commits no error:’—the purpose of 
+his mind can be carried into effect. 
+
+
+5. ‘The good fortune of the great man’ arises 
+from the correctness of his position. 
+
+
+6. ‘The distress and obstruction having reached 
+its end, it is overthrown and removed :'—how could 
+it be prolonged ? 
+
+
+XII. ‘The Great Symbolism’ here is sufficiently explained in the 
+first Appendix. The application, however, is here again difficult, 
+though we may try to find in it a particular instance of the inter- 
+ruption of communication,—in great merit not meeting with its 
+reward. 
+
+
+The subject of the first line is one of the cluster of small men 
+who are able to change their mind, and set their hearts to love 
+their ruler. 
+
+The subject of the second line is a ‘great man,’ and occupies 
+the place in the centre. 
+
+The subject of the third line is weak, and does not occupy his 
+correct position ;—hence the symbolism. 
+
+The fourth line is near the fifth, the ruler’s place. It is a strong 
+line in an even place; but acting according to the will of Heaven 
+or of the ruler, its subject gets his purpose carried out. 
+
+The subject of the fifth line is the great man, the ruler in his 
+right place. Hence he is successful, and in the last line, we see 
+
+
+284 THE APPENDIXES. SECT, I. 
+
+
+XIII. (The trigrams for) heaven and fire form 
+Thung Zan. The superior man, in accordance with 
+this), distinguishes things according to their kinds 
+and classes. 
+
+
+1. ‘(The representative of) the union of men is 
+just issuing from his gate :'—who will blame him ? 
+
+2. ‘(The representative of) the union of men 
+appears in relation with his kindred :’—that is the 
+path to régret. 
+
+
+3. ‘He hides his arms in the thick grass :’— 
+because of the strength of his opponent. ‘ For 
+three years he makes no demonstration :'—how can 
+he do anything ? 
+
+4. ‘He is mounted on his city-wall ;’ but yielding 
+to the right, ‘he does not proceed to make the 
+attack (he contemplated).’ (Where it is said), ‘There 
+will be good fortune,’ (that shows how) he feels the 
+strait he is in, and returns to the rule of law. 
+
+
+5. The first action of (the representative of) the 
+union of men (here described) arises from his central 
+position and straightforward character. ‘ The meet- 
+ing secured by his great host’ intimates that the 
+opponents of it have been overcome. 
+
+
+6. ‘(The representative of) the union of men 
+appears in the suburbs:’—his object has not yet 
+been attained. 
+
+
+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 1, the party just issuing from his gate has all the world 
+
+
+HEX, 14. APPENDIX II. 285 
+
+
+XIV. (The trigfam for) heaven and (that of) 
+fire above it form T&4 YQ. The superior man, in 
+accordance with this, represses what is evil and 
+gives distinction to what is good, in sympathy with 
+the excellent Heaven-conferred (nature). 
+
+
+1. This first line, undivided, of T& Yt shows no 
+approach to what is injurious. 
+
+
+2. ‘A large waggon with its load’ refers to the 
+(virtue) accumulated (in the subject of the line), so 
+that he will suffer no loss (in the conduct of affairs). 
+
+
+3. ‘A feudal prince presents his offerings to the 
+
+
+son of Heaven :’—a small man (in such a position) 
+does (himself) harm. 
+
+
+4. ‘Hekeeps his great resources under restraint :'— 
+his wisdom discriminates clearly (what he ought to do). 
+
+
+5. ‘ His sincerity is reciprocated byall the others :-— 
+his sincerity serves to stir and call out what is in their 
+minds. ‘The good fortune springing from a display 
+of proper majesty’ shows how they might (other- 
+wise) feel too easy, and make no preparation (to 
+serve him). 
+
+
+before him, with which to unite. Selfish thoughts disposing to 
+union have no place in him. 
+
+In line 2, union (only) with kindred implies narrowness of mind. 
+
+For line 3, see note on the Text. 
+
+In line 4, stress should be laid on ‘ yielding to the right.’ 
+
+For line 5, see note on the Text. 
+
+The Khang-hst editors append the following note to the last 
+paragraph :—‘ Under line 1 it is said that “union in the open 
+country indicates progress and success,” while here it is only said 
+that “ with union in the suburbs there is no cause for repentance.” 
+Beyond the suburbs was the open country, and till the union 
+reached so far, the object of the hexagram was not attained. We 
+may truly say that Confucius was a skilful reader of the duke of 
+Kau.’ Of course the editors did not doubt Confucius’ authorship 
+of all the Appendixes, 
+
+
+286 THE APPENDIXES. SECT. I. 
+
+
+
+
+
+6. ‘The good fortune attached to the topmost 
+line of Ta YQ’ arises from the help of Heaven. 
+
+
+XV. (The trigram for) the earth and (that of) 
+a mountain in the midst of it form Kien. The 
+superior man, in accordance with this, diminishes 
+what is excessive (in himself), and increases where 
+there is any defect, bringing about an equality, ac- 
+
+
+cording to the nature of the case, in his treatment 
+(of himself and others). 
+
+
+1. ‘The superior man who adds humility to humi- 
+lity’ is one who nourishes his (virtue) in lowliness. 
+
+
+2. ‘The good fortune consequent on being firm 
+and correct, where the humility has made itself 
+recognised, is owing to the possessor’s having (the 
+virtue) in the core of his heart. 
+
+
+3. ‘The superior man of (acknowledged) merit, 
+and yet humble :’—the myriads of the people will 
+submit to him. 
+
+
+4. ‘One, whose action would be in every way 
+advantageous, stirs up his humility the more :’'— 
+(but in doing so) he does not act contrary to the 
+(proper) rule. 
+
+
+5. ‘He may advantageously use the force of 
+arms :’'—correcting, that is, those who do not submit. 
+
+
+XIV. ‘Fire above the sky’ will shine far; and this is supposed 
+to symbolise the vastness of the territory or of the wealth implied in 
+the possession of what is great. The superior man, in governing 
+men, especially in a time of prosperity and wealth, must set himself 
+to develope what is good in them, and repress what is evil. And 
+this will be in accordance with the will of Heaven, which has given 
+to all men a nature fitted for goodness. 
+
+All the comment that is necessary on the symbolism of the 
+several lines may be gathered from the comments on the Text. 
+
+
+HEX, 16. APPENDIX II. 287 
+
+
+6. ‘His humility has made itself recognised :’— 
+(but) all his aims have not yet been attained. ‘He 
+may employ the force of arms, (but only) in correct- 
+ing (his own) towns and state.’ 
+
+
+XVI. (The trigrams for) the.earth and thunder 
+issuing from it with its crashing noise form Yi. 
+The ancient kings, in accordance with this, com- 
+posed their music and did honour to virtue, pre- 
+senting it especially and most grandly to God, 
+
+
+XV. The earth is low, and in the midst of it is a high mountain; 
+but I fail to see how this can symbolise humility. Nor does Regis’ 
+representation of it much improve the case:—‘Monte’ (ait glossa) 
+‘nihil est altius in terra, quae est summe abjecta. At cum is de- 
+clivis sit, imago esse potest humilis modestiae.’ I find the following 
+note on the paragraph in my copy of the ‘Daily Lessons’ (see Pre- 
+face) :—‘ The five yin lines above and below symbolise the earth ; 
+the one yang line in the centre is “the mountain in the midst of 
+the earth.” The many yin lines represent men’s desires; the 
+one yang line, heavenly principle. The superior man, looking at 
+this symbolism, diminishes the multitude of human desires within 
+him, and increases the single shoot of heavenly principle; so does he 
+become grandly just, and can deal with all things evenly according 
+to the nature of each. In whatever circumstances or place he is, he 
+will do what is right.’ This is certainly very ingenious, but one 
+shrinks from accepting a view that is not based on the component 
+trigrams. — 
+
+Under line 1, ‘nourishes his (virtue)’ is, literally, ‘ pastures him- 
+self.’ He is all humility. That makes him what he is. 
+
+Under line 4, ‘ the (proper) rule’ is the rule proper for the subject 
+of the line in his circumstances so near the place of the ruler. 
+
+Under line 5, ‘the refusal to submit’ makes an appeal to force 
+necessary. Even the best and humblest ruler bears the sword, and 
+must not bear it in vain. 
+
+A Hef bases all that is said under line 6 on its being a weak 
+line; so that the humble ruler is unable even at the close of the 
+action described in the figure to accomplish all his objects, and 
+must limit his field even in appealing to arms. 
+
+
+288 THE APPENDIXES. SFCT. I. 
+
+
+when they associated with Him (at the service) 
+their highest ancestor and their father. 
+
+
+1. ‘The (subject of the) first line proclaims his 
+pleasure and satisfaction :'—there will be evil; his 
+wishes have been satisfied to overflowing. 
+
+2. ‘(He sees a thing) without waiting till it has 
+come to pass; with his firm correctness there will 
+be good fortune :'—this is shown by the central and 
+correct position (of the line). 
+
+3. ‘He looks up (for favours), while he indulges 
+the feeling of satisfaction; there will be occasion for 
+repentance :’—this is intimated by the position not 
+being the appropriate one. 
+
+4. ‘From him the harmony and satisfaction come; 
+great is the success which he obtains :’—his aims 
+take effect on a grand scale. 
+
+5. ‘(The subject of) the fifth line has a chronic 
+complaint :'—this is shown by his being mounted on 
+the strong (line). ‘ He still lives on without dying :'— 
+he is in the central position, (and its memories of the 
+past) have not yet perished. 
+
+6. ‘With darkened mind devoted to the harmony 
+and satisfaction (of the time), as shown in the top- 
+most (line) :—how can one in such a condition con- 
+tinue long? | 
+
+
+XVI. ‘The Great Symbolism’ here is more obscure than usual. A 
+thunderstorm clears the air and removes the feeling of oppression, 
+of which one is conscious before its occurrence. Is this all that is 
+meant by making the trigrams of the earth and thunder form Yiu, 
+the hexagram of harmony and satisfaction? What is meant, 
+moreover, by making the thunder ‘issue,’ as the Chinese text says, 
+from the earth? Then as to the application of this symbolism, I 
+can trace the author’s idea but imperfectly. To say that the 
+thunder crash suggested the use of music, as some critics do, is 
+
+
+HEX. 17. APPENDIX II. 289 
+
+
+XVII. (The trigram for the waters of) a marsh 
+and (that for) thunder (hidden) in the midst of it 
+form Sui. The superior man in accordance with 
+this, when it is getting towards dark, enters (his 
+house) and rests. 
+
+
+1. ‘He is changing the object of his pursuit :’— 
+but if he follow what is correct, there will be good 
+fortune. ‘He goes beyond (his own) gate to find asso- 
+ciates :'—he will not fail (in the method he pursues). 
+
+
+2. ‘He cleaves to the little boy :'—he cannot be 
+with the two at the same time. 
+
+
+3. ‘He cleaves to the man of age and experi- 
+ence :'—by the decision of his will, he abandons 
+(the youth) below. 
+
+
+4. ‘He is followed and obtains adherents :’— 
+according to the idea (of the hexagram), this is evil. 
+‘He is sincere in his course :'—showing his intelli- 
+gence, and leading to achievement. 
+
+
+5. ‘ He is sincere in fostering what is excellent :’— 
+his position is correct and in the centre. 
+
+
+absurd. The use of music at sacrifices, however, as assisting the 
+union produced by those services between God and his wor- 
+shippers, and the present and past generations, agrees with the 
+general idea of the figure. I must suppose that the writer had in 
+mind the sacrifices instituted by the duke of X4u, as related in the 
+Hsifo King, chap. ix. 
+
+Pleasure has operated injuriously on the subject of liner. He 
+calls attention to himself. 
+
+Only a part of the symbolism of line 2 is referred to here. Such 
+an Omission is not uncommon ;—as in lines 3 and 4 also. 
+
+With ‘the memories of the past not perishing’ compare Mencius, 
+II, Section i, chap. 1. 6-13. 
+
+In line 6 the action of the hexagram is over. If one puts off 
+changing his evil way any longer, there remains no more hope for 
+him. 
+
+[16] U 
+
+
+290 THE APPENDIXES. SECT. I. 
+
+
+6. ‘The sincerity is firmly held and clung to, as 
+shown in the topmost line :’—(the idea of the hexa- 
+gram) has reached its extreme development. 
+
+
+XVIII. (The trigram for) a mountain, and below 
+it that for wind, form Kt. The superior man, in 
+accordance with this, (addresses himself to) help the 
+people and nourish his own virtue. 
+
+
+1. ‘He deals with the troubles caused by his 
+father :’'—he feels that he has entered into the 
+work of his father. 
+
+
+2. ‘He deals with the troubles caused by his 
+mother :’—he holds to the course of the due mean. 
+
+
+3. ‘He deals with the troubles caused by his 
+father :'—1in the end there will be no error. 
+
+
+4. ‘He views indulgently the troubles caused by 
+his father :'—if he go forward, he will not succeed. 
+
+
+5. ‘He deals with the troubles caused by his 
+father, and obtains praise :'—he is responded to (by 
+the subject of line two) with all his virtue. 
+
+
+XVII. An explosion of thunder amidst the waters of a marsh 
+would be succeeded by a tremulous agitation of those waters ; so 
+far there would be a following of the movement of the lower tri- 
+gram by the upper. Then in the application of the symbolism we 
+have an illustration of action following the time, that is, according 
+to the time ; which is a common use of the Chinese character Sui. 
+Neither the symbolism, however, nor its application adds much to 
+our understanding of the text. 
+
+
+Paragraph 1 consists of two lines that rhyme; and paragraphs 4 
+(two lines), 5, and 6 do the same. According to Kf Yen-w(, 
+paragraphs 2 and 3 also rhyme; but this appears to me doubtful. 
+The symbolism of these paragraphs is sufficiently explained in the 
+notes on the Text. Some peculiarities in their style (in Chinese) 
+are owing to the bonds of the rhyme. 
+
+
+HEX, 19. APPENDIX II. 291 
+
+
+6. ‘ He does not serve either king or feudal lord :’— 
+but his aim may be a model (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 pur- 
+poses 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 
+his will being set on doing what is right. 
+
+
+2. ‘The good fortune and every possible advan- 
+tage attending the advance (of the subject of the 
+second line), in company (with the subject of the 
+first), arises from the fact that those (to whom the 
+advance is made) are not yet obedient to the ordi- 
+nances (of Heaven). 
+
+
+3. ‘ He (shows himself) well pleased to advance :'— 
+his position is not that appropriate to him. ‘If he 
+become anxious, however, about his action,’ his error 
+will not be continued. 
+
+
+4. ‘The freedom from error consequent on the 
+
+
+XVIII. ‘When the wind,’ says Ah&ng-3ze, ‘encounters the 
+mountain, it is driven back, and the things about are all scattered 
+in disorder; such is the emblem of the state denoted by Kf.’ 
+‘The nourishing of virtue’ appears especially in line 6; all the 
+other lines belong to the ‘ helping of the people.’ 
+
+The subject of line 1 has entered into the work of his father, 
+and brings it about that his father is looked on as blameless. The 
+‘due mean’ of line a is according to the caution in the Text. 
+The Khang-hst editors interpret the explanation of line 5 as = ‘he 
+takes up (the course of his father) with all his virtue.’ I think they 
+are wrong. 
+
+
+U2 
+
+
+292 THE APPENDIXES. SECT. ¥. 
+
+
+advance in the highest mode’ is due to the (various) 
+appropriateness of the position. 
+
+
+5. ‘What befits the great ruler’ means the pur- 
+suing the course of the due mean. 
+
+
+6. ‘ The good fortune consequent on the advance 
+of honesty and generosity’ is due to the will (of the 
+subject of the line) being set on the subjects of (the 
+first two lines of) the inner (trigram). 
+
+
+XX. (The trigram representing) the earth, and 
+that for wind moving above it, form Kwan. The 
+ancient kings, in accordance with this, examined the 
+(different) regions (of the kingdom), to see the (ways 
+of the) people, and set forth their instructions. 
+
+
+1. ‘ The looking of a lad shown by the first line, 
+divided, indicates the way of the inferior people. 
+
+
+XIX. ‘The earth descending or approaching the marsh’ is, 
+according to Af Hsi, symbolical of the approach of superiors to 
+the inferior people, and then the two predicates about the superior 
+man are descriptive of him in that approach, the instruction being 
+symbolised by Tui, and the supporting by Khwan. The Khang- 
+hsi editors, wishing to defend the explanation of lin by ‘ great,’ in 
+Appendix VI, which they ascribe to Confucius, say :—‘ Lin means 
+“‘ great.” The earth above the waters of the marsh shows how full 
+those waters are, rising to the level of the earth, and thus expressing 
+the idea of greatness.’ This representation is lame and impotent. 
+
+
+A Hst says he does not understand what is said on line 2. 
+The interpretation in my version is the ordinary one, but I am not 
+satisfied with it. The Khang-hst editors try to solve the difficulty ; 
+but I am not able to follow them. 
+
+The same editors compare the gonclusion of paragraph 6 in the 
+symbolism of hexagram 11. ‘ What is external’ there, and ‘ what 
+is internal here,’ have, they say, the same reference,—the state, 
+namely, of the whole kingdom, the expressions differing according 
+to the different standpoints from which they are made. The view 
+in the translation is that of AQ Hsi. It is difficult to hold the 
+balance between them. The newer view, perhaps, is the preferable. 
+
+
+HEX. 21. APPENDIX II. 293 
+
+
+
+
+
+2. ‘The firm correctness of a woman, in peeping 
+out from a door’ is also a thing to be ashamed of 
+(in a Superior man). 
+
+
+\ 
+
+
+3. ‘He looks at (the course of) his own life, to 
+advance or recede (accordingly) :'—he will not err 
+in the path (to be pursued). 
+
+
+4. ‘He contemplates the glory of the kingdom:’— 
+(thence) arises the wish to be a guest (at court). 
+
+
+5. ‘He contemplates his own life(-course) :-—he 
+should (for this purpose) contemplate (the condi- 
+tion of) the people. 
+
+
+6. ‘He contemplates his own character :’—he 
+cannot even yet let his mind be at rest. 
+
+
+XXI. (The trigrams representing) thunder and 
+lightning form Shih Ho. The ancient kings, in 
+accordance with this, framed their penalties with 
+intelligence, and promulgated their laws. 
+
+
+1. ‘ His feet are in the stocks, and he is deprived 
+of his toes :’—there is no walking (to do evil). 
+
+
+2. ‘He bites through the soft flesh, and (goes on) 
+
+
+XX. Wind moving above the earth has the widest sweep, and 
+nothing escapes its influence; it penetrates everywhere. This 
+symbolism is more appropriate to the subject in hand than that of 
+many other hexagrams, Personal influence in a ruler effects much ; 
+but the ancient kings wished to add to that the power of published 
+instructions, specially adapted to the character and circumstances 
+of the people. Sun, representing the wind, is well adapted to 
+denote this influence ;—see the Analects, XII, xix. 
+
+
+The looking in line 1 is superficial, and does not reach far. 
+
+Line 3. ‘ He will not err in the path to be pursued ;’—advancing 
+or receding as is best. 
+
+Line 4. ‘The glory of the kingdom’ is the virtue of the sovereign 
+and the character of his administration. With the sentiment com- 
+pare Mencius, VII, i, chap. 21. 2. 
+
+
+294 THE APPENDIXES. SECT. f. 
+
+
+to bite off the nose:’—(the subject of the line) is 
+mounted on the strong (first line). 
+
+3. ‘He meets with what is disagreeable and hurt- 
+ful :'—his position is not the proper one for him. 
+
+4. ‘It will be advantageous to him to realise the 
+difficulty of his task and be firm, in which case there 
+will be good fortune :—his light has not yet been 
+sufficiently displayed. 
+
+
+5. ‘Let him be firm and correct, realising the peril 
+(of his position), and there will be no error:’—he 
+will possess every quality appropriate (to his posi- 
+tion and task). 
+
+6. ‘He wears the cangue and is deprived of his 
+ears :—he hears, but will not understand. 
+
+
+XXII. (The trigram representing) a mountain 
+and that for fire under it form Pi. The superior. 
+man, in accordance with this, throws a brilliancy 
+around his various processes of government, but 
+does not dare (in a similar way) to decide cases of 
+criminal litigation. 
+
+
+
+
+
+XXI. AKhang-3ze says that thunder and lightning are always 
+found together, and hence their trigrams go together to give the 
+idea of union intended in Shih Ho. The one trigram symbol- 
+ising majesty and the other brightness or intelligence, the applica- 
+‘tion of the hexagram here is easier and more natural than in many 
+other cases. 
+
+
+1. ‘ There is no walking :’—that is, the subject of the line will 
+not dare to offend any more. 
+
+2. ‘“ Being mounted on the strong first line” means,’ says 
+Khang-3ze, ‘ punishing a strong and vehement man, when severity 
+is required, as is denoted by the central position of the line.’ 
+
+4. ‘His light has not been sufficiently displayed ;’ that is, there 
+is still something for him to do:—he has to realise the difficulty 
+of his position and be firm, 
+
+
+HEX. 22. APPENDIX II. 295 
+
+
+
+
+
+1. ‘He can discard a carriage and walk on foot :'-— 
+righteousness requires that he should not ride. 
+
+
+2. ‘He adorns his beard :’'—he rouses himself to 
+action (only) along with the (subject of the) line 
+above. 
+
+
+3. ‘The good fortune consequent on his ever 
+maintaining firm correctness’ is due to this,—that 
+to the end no one will insult him. : 
+
+
+4. ‘The place occupied by the fourth line, divided,’ 
+affords ground for doubt (as to its subject); but ‘(as 
+the subject of the third pursues) not as a robber, 
+but as intent on a matrimonial alliance,’ he will in 
+the end have no grudge against him. 
+
+
+5. ‘The good fortune falling to the fifth line, 
+divided, affords occasion for joy. 
+
+
+6. ‘The freedom from error attached to (the sub- 
+ject of) the topmost line, with no ornament but the 
+(simple white),’ shows how he has attained his aim. 
+
+
+XXII. ‘A mountain,’ says Ahang-3ze, ‘is a place where we find 
+grass, trees, and a hundred other things. A fire burning below it 
+throws up its light, and brings them all out in beauty; and this 
+gives the idea of ornament, or being ornamented. The various 
+processes of government are small matters, and elegance and orna- 
+ment help their course; but great matters of judgment demand 
+the simple, unornamented truth.’ 
+
+
+The subject of line 1 does not care for and does not need orna- 
+ment. He will walk in the way of righteousness without it. 
+
+Paragraph 3 tells us that it is not ornament, but correct firmness, 
+which secures the respect of others. 
+
+In the fourth place, and cut off from line 1 by 2 and 3, we 
+might doubt how far the subject of 4 would continue loyal to the 
+subject of 1. But he does continue loyal, through the character 
+and object of the subject of 3. 
+
+The Khang-hsf editors say :—‘ Line 5 occupies the place of 
+honour, and yet prefers simplicity and exalts economy ; its subject 
+
+
+296 THE APPENDIXES. SECT. I. 
+
+
+XXIII. (The trigrams representing) the earth, 
+and (above it) that for a mountain, which adheres 
+to the earth, form Po. Superiors, in accordance 
+with this, seek to strengthen those below them, to 
+secure the peace and stability of their own position. 
+
+
+1. ‘He overthrows the couch by injuring its legs :’ 
+—thus (he commences) his work of ruin with what 
+is lowest (in the superior man). 
+
+
+2. ‘ He destroys the couch by injuring its frame :’— 
+(the superior man) has as yet no associates. 
+
+
+3. That ‘there will be no error on the part of 
+this one among the overthrowers’ arises from the 
+difference between him and the others above and 
+below. 
+
+
+4. ‘He has overthrown the couch, and (proceeds 
+to injure) the skin (of him who lies on it) :’—calamity 
+is very near at hand. 
+
+5. ‘He obtains for them the favour that lights on 
+the inmates of the palace :’—in the end there will 
+be no grudge against him. — 
+
+
+6. ‘The superior man finds himself in a car- 
+riage :'—he is carried along by the people. ‘The 
+small men (by their course) overthrow their own 
+dwellings :'—they can never again be of use to 
+them. 
+
+
+might change and transform manners and customs;’—it is a small 
+matter to say of him that he affords occasion for joy. 
+
+The subject of line 6 has more of the spirit of the hexagram 
+than in most hexagrams. His being clothed in simple white 
+crowns the lesson that ornament must be kept in a secondary 
+place. 
+
+
+XXIII. ‘A mountain,’ says Yii Fan (towards the end of the 
+
+
+Han dynasty), ‘stands out high above the earth; here it appears 
+as lying on the earth :—plainly it has been overturned.’ Qn the 
+
+
+HEX. 24. APPENDIX II. 297 
+
+
+XXIV. (The trigram representing) the earth 
+and that for thunder in the midst of it form Fa. 
+The ancient kings, in accordance with this, on the 
+day of the (winter) solstice, shut the gates of the 
+passes (from one state to another), so that the 
+travelling merchants could not (then) pursue their 
+journeys, nor the princes go on with the inspection 
+of their states. 
+
+
+1. ‘ Returning (from an error) of no great extent’ 
+is the prelude to the cultivation of the person. 
+
+
+2. ‘The good fortune attendant on the admirable 
+return (of the subject of the second line)’ is due to 
+his condescension to the virtuous (subject of the 
+line) below. 
+
+
+3. Notwithstanding ‘the perilous position of him 
+
+
+other hand, Lifi M@i (early in the Sung dynasty) says :—‘ A moun- 
+tain has the earth for its foundation. If the earth be thick, the 
+mountain preserves its height. So it is with the sovereign and 
+people.’ The application might be deduced from either view. 
+
+It is hard to tell whether ‘the lowest’ in paragraph 1 should be 
+supplemented as I have done. If not, then the explanation is a 
+mere truism. 
+
+Khang-3ze is precise and decisive in supplementing the explana- 
+tion of paragraph 2 as in the translation. 
+
+See on the Text of lines 3 and 4. 
+
+On paragraph 5, the Khang-hst editors say admirably :—‘ The 
+fifth line is weak, and yet occupies the most honourable place in 
+the figure,—emblematic of a queen; and as its subject leads on 
+the subjects of the other lines to obtain the favours given to the 
+inmates of the palace, she, it is plain, has neither jealousy nor any 
+other injurious temper that might incur blame for tending to 
+overthrow the ruler.’ 
+
+Paragraph 6 shows the ruler restored to the favour of the 
+people, and the restoration of concord in the state. The small 
+men have done their worst, and there is an end of their attempts— 
+for a time. 
+
+
+298 THE APPENDIXES. SECT. Ie 
+
+
+who has made many returns,’ there will be no error 
+through (his aiming after righteousness). 
+
+
+4. ‘He moves right in the centre (among those re- 
+presented by the other divided lines), and yet returns 
+alone :'—his object is to pursue the (proper) path. 
+
+
+5. ‘The noble return, giving no ground for 
+repentance, is due to (the subject of the line) 
+striving to perfect himself in accordance with his 
+central position. 
+
+
+6. ‘ The evil consequent on being all astray on the 
+subject of returning’ is because the course pursued is 
+contrary to the proper course for a ruler. 
+
+
+XXIV. ‘Thunder in the midst of the earth’ is thunder shut up 
+and silent, just able to make its presence felt. So is it with the 
+first genial stirrings of life after the winter solstice; so is it with 
+the first returning steps of the wanderer to virtue. As the spring 
+of life has to be nursed in quietness, so also has the purpose of 
+good. ‘The ancient statutes here referred to must have been like 
+the present cessation from public and private business at the time 
+of the new year, when all the Chinese people are for a time 
+dissolved in festivity and joy. 
+
+Canon McClatchie translates here:—‘ The ancient kings on this 
+culminating day (i.e. the seventh) closed their gates,’ &c. ‘Cul- 
+minating day’ does not give us the meaning so well as ‘ the day of 
+the solstice ;’ but where does the translator find the explanatory 
+‘the seventh,’ which he puts in parentheses? In my own ‘salad’ 
+days of Chinese knowledge I fancied there might be in paragraph 1 
+of the Text some allusion to a primitive sabbath; but there is no 
+ground for introducing ‘seven days,’ or ‘the seventh day,’ into 
+this paragraph of the Great Symbolism. 
+
+
+‘The virtuous subject of the first line’ is in paragraph 2 called 
+gan, ‘the benevolent’ or ‘loving.’ It is the only case in all 
+the symbolism of the Yt where we find that term used as an 
+adjective. It is emphatic here for ‘humanity,’ man in his ideal. 
+
+The other paragraphs present nothing for remark beyond what 
+has been said on the Text of the duke of Kau. 
+
+
+HEX. 25. APPENDIX Ii. 299 
+
+
+XXV. The thunder rolls all under the sky, and 
+to (every)thing there is given (its nature), free from 
+all insincerity. The ancient kings, in accordance with 
+this, (made their regulations) in complete accordance 
+with the seasons, thereby nourishing all things. 
+
+
+1. When ‘he who is free from insincerity makes 
+any movement, he will get what he desires. 
+
+
+2. ‘He reaps: without having ploughed :'—(the 
+thought of) riches to be got had not risen (in his 
+mind). 
+
+3. ‘The passer-by gets the ox:’—this proves a 
+calamity to the people of the neighbourhood. 
+
+
+4. ‘If he can remain firm and correct there will be 
+no error : —he firmly holds fast (his correctness). 
+
+
+5. ‘Medicine in the case of one who is free from 
+insincerity!’—it should not be tried (at all). 
+
+
+‘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. 
+
+
+XXV. The composition of the hexagram is given here in a 
+manner different from what we have met with in the account of 
+any of the preceding figures; and as the text is not called in ques- 
+tion, I have made the best I could in the translation of the two 
+commencing clauses. The application of the symbolism to what 
+the ancient kings did is also hard to comprehend. 
+
+
+The paragraph on line 1 is another way of saying that in the 
+course of things real goodness may be expected to be fortunate,— 
+‘by the appointment of Heaven.’ 
+
+Paragraph 2. ‘The thought of getting rich had not risen in 
+his mind :’—he did what he did, because it was right, not because 
+of the gain it would bring him. 
+
+On paragraph 3, it is said, ‘The superior man seeks simply to 
+be free from insincerity, and leaves the questions of happiness and 
+calamity to Heaven.’ 
+
+Paragraph 5. ‘Sickness ought not to happen to one who 
+
+
+300 THE APPENDIXES. SECT. I. 
+
+
+XXVI. (The trigram representing) a mountain, 
+and in the midst of it that (representing) heaven, 
+form Ta Akt. The superior man, in accordance 
+with this, stores largely in his memory the words and 
+
+
+deeds of former men, to subserve the accumulation 
+of his virtue. 
+
+
+1. ‘He is in a position of peril; it will be advan- 
+tageous for him to stop his advance :’—he should not 
+rashly expose himself to calamity. 
+
+
+2. ‘(He is as) a carriage from which the strap 
+under it has been removed :’—being in the central 
+position, he will incur no blame. 
+
+
+3. ‘ There will be advantage in whatever direction 
+
+
+he may advance :'—(the subject of) the topmost line 
+is of the same mind with him. 
+
+
+4. ‘The great good fortune indicated by the 
+fourth line, divided, shows that there is occasion 
+for joy. 
+
+
+5. ‘The good fortune indicated by the fifth line, 
+divided,’ shows that there is occasion for congratu- 
+lation. 
+
+
+6. ‘In command of the firmament of heaven:’—the 
+way is grandly open for movement. 
+
+
+is perfectly sincere. If it do happen, he must refer it to some inex- 
+plicable will of Heaven. As that has afflicted, so it will cure.’ 
+Paragraph 6. ‘When a thing is over and done, submission and 
+
+
+acquiescence are what are required, and not renewed attempts at 
+action.’ 
+
+
+XXVI. I have quoted, in the Introduction, p. 37, XQ Hsi’s 
+remark on the Great Symbolism here. A’ h4ng-3ze 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, 27. APPENDIX II. 301 
+
+
+XXVII. (The trigram representing) a mountain 
+and under it that for thunder form I. The superior 
+man, in accordance with this, (enjoins) watchfulness 
+over our words, and the temperate regulation of our 
+eating and drinking. 
+
+
+1. ‘You look at me till your (lower) jaw hangs 
+down :'—(the subject of the line) is thus shown unfit 
+to be thought noble. 
+
+
+2. ‘The evil of advance by the subject of the 
+second line, divided, is owing to his leaving in his 
+movements his proper associates. 
+
+
+3. ‘For ten years let him not take any action :’"— 
+his course is greatly opposed (to what is right). 
+
+
+4. ‘The good fortune attached to looking down- 
+wards for (the power to) nourish,’ shows how brilliant 
+will be the diffusion (of that power) from (the subject 
+of the line’s) superior position. 
+
+
+5. ‘The good fortune from abiding in firmness’ is 
+due to the docility (of the subject of the line) in 
+following (the subject of the line) above. 
+
+
+6. ‘The good fortune, notwithstanding the peril 
+
+
+is the labour of the superior man in learning, acquiring, and remem- 
+bering, to accumulate his virtue.’ 
+
+
+Paragraph 1. The ‘calamity’ is that of opposition from, or re- 
+pression by, the subject of line 4. 
+
+Paragraph 3. When the action of the hexagram has reached 
+line 6, its work is done. The subject of 6 will no longer exercise 
+repression, but join with that of 3, assisting him to advance. 
+
+Paragraph 4. The subject of line 4 has indeed occasion for joy. 
+Without the use of punishment for crimes committed, by precau- 
+tion anticipating them, without any trouble he has repressed evil. 
+The ‘joy’ gives place in paragraph 5 to ‘ congratulation,’ the peeps 
+being all interested in the action of the ruler. 
+
+
+302 THE APPENDIXES. SECT. f. 
+
+
+of his position, of him from whom comes the 
+nourishing, affords great cause for congratulation. | 
+
+
+XXVIII. (The trigram representing) trees hid- 
+den beneath that for the waters of a marsh forms T 4 
+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 m4» grass undef 
+things set on the ground :’—he feels his weakness 
+and his being in the lowest place, (and uses extraor> 
+a care). 
+
+
+. ‘An old husband and a young wife: = 
+ieialiies is extraordinary. 
+
+
+3. ‘The evil connected with the beam that is 
+weak’ arises from this, that no help can be given 
+(to the condition thus represented). 
+
+
+4. ‘The good fortune connected with the beam 
+curving upwards’ arises from this, that it does not 
+bend towards what is below. 
+
+
+5. ‘A decayed willow produces flowers :’— but 
+how can this secure its long continuance? ‘An old 
+
+
+XXVIT. I do not think that the Great Symbolism here is any- 
+thing but that of a thunderstorm, dispersing the oppression that 
+hangs over nature, and followed by genial airs, and the reviving of 
+all vegetation. But there is nothing analogous to the thunder in 
+the application. ‘Words,’ it is said, ‘nourish virtue; food and 
+drink nourish the body.’ 
+
+Paragraph 1. As Mencius said, ‘He that nourishes the little 
+belonging to him is a little man.’ 
+
+Paragraph 2. Neither the subject of line 1, nor of line 6, is the 
+proper associate of 2, 
+
+
+The other paragraphs are sufficiently illustrated in the notes on 
+the Text. 
+
+
+HEX. 29. APPENDIX II. 303 
+
+
+wife and a young husband :’—this also is a thing to 
+be ashamed of. 
+
+
+6. ‘Evil follows wading with (extraordinary) bold- 
+ness (through the stream) :’—but (the act) affords no 
+ground for blame. 
+
+
+X XIX. (The representation of) water flowing on 
+continuously forms the repeated Khan. The supe- 
+rior man, in accordance with this, maintains con- 
+stantly the virtue (of his heart) and (the integrity of) 
+his conduct, and practises the business of instruction. 
+
+
+1. ‘In the double defile, he enters a cavern within 
+it :’—he has missed his (proper) way, and there will 
+be evil. 
+
+
+2. ‘He will get a little (of the deliverance) that he 
+seeks :'—he will not yet escape from his environed 
+position. 
+
+3. ‘Whether he comes or goes, he is confronted 
+by a defile :’—he will never (in such circumstances) 
+achieve any success. 
+
+
+XXVIII. Khang-3ze says on the Great Symbolism :—‘ The 
+_ waters of a marsh moisten and nourish the trees. When here it is 
+said that they destroy and extinguish the trees, their action is very 
+extraordinary. This explanation is very far-fetched; and so is 
+what the same scholar says on the application of it. I need not 
+give it here, nor have I found, or myself made out, any other more 
+easy and natural. 
+
+
+Paragraph 2. ‘Such an association is extraordinary :’—the 
+characters also imply, perhaps, that it is successful. 
+
+Paragraph 3. The beam being broken, any attempt to sustain it 
+will have no effect in supporting the roof. 
+
+Paragraph 5. The shoots produced in line 2 will grow into a 
+new and vigorous tree. The flowers here will soon decay, and the 
+withered trunk continue the same. For what will a young man 
+marry an old woman? There will be no children ;—it can only be 
+from some mercenary object. 
+
+
+304 THE APPENDIXES. SECT. I. 
+
+
+4. ‘(Nothing but) a bottle of spirits and a sub- 
+sidiary basket of rice :’—(these describe) the meeting 
+at this point of (those who are represented by) the 
+strong and weak lines. 
+
+
+5. ‘The water in the defile is not full (so as to 
+flow away):’—(the virtue indicated by) the central 
+situation is not yet (sufficiently) great. 
+
+
+6. ‘The sixth line, divided, shows its subject 
+missing his (proper) course :’—‘there will be evil 
+for three years.’ 
+
+
+XXX. (The trigram for) brightness, repeated, 
+forms Lt. The great man, in accordance with this, 
+cultivates more and more his brilliant (virtue), and 
+
+
+diffuses its brightness over the four quarters (of the 
+land). 
+
+
+1. ‘The reverent attention directed to his con- 
+fused steps’ is the way by which error is avoided. 
+
+
+2. ‘The great good fortune (from the subject of 
+the second line) occupying his place in yellow’ is 
+owing to his holding the course of the due mean. 
+
+
+3. ‘A position like that of the declining sun :’— 
+how can it continue long ? 
+
+
+4. ‘How abrupt is the manner of his coming! ’— 
+none can bear with him. 
+
+
+5. ‘The good fortune attached to the fifth line, 
+
+
+XXIX. The application of the Great Symbolism is here more 
+perplexing even than usual. What is said of the superior man is 
+good, but there is no reference in it to the subject of danger. 
+
+
+The subject of line 3 goes and comes, moves up and down, 
+backwards and forwards; making no advance. This can be of no 
+use in extricating him from the danger. 
+
+Those represented in line 4 by the strong and weak lines are 
+the ruler and his minister. 
+
+
+HEX, 31. APPENDIX II. 305 
+
+
+divided,’ is due to its occupying the place of a king 
+or a prince. 
+
+6. ‘The king employs him in his punitive expedi- 
+tions :'—the object is to bring the regions to a 
+correct state. 
+
+
+Section II. 
+
+
+XXXI. (The trigram representing) a mountain 
+and above it that for (the waters of) a marsh form 
+Hsien. The superior man, in accordance with this, 
+keeps his mind free from pre-occupation, and open 
+to receive (the influences of) others. 
+
+
+1. ‘He moves his great toe:’—his mind is set 
+on what is beyond (himself). 
+
+
+2. Though ‘there would be evil; yet, if he abide 
+(quiet) in his place, there will be good fortune :’"— 
+through compliance (with the circumstances of his 
+condition and place) there will be no injury. 
+
+
+3. ‘He moves his thighs: —he still does not 
+(want to) rest in his place. His will is set on 
+‘following others :'-—what he holds in his grasp is 
+low. 
+
+
+4. ‘Firm correctness will lead to good fortune, 
+
+
+XXX. In the Great Symbolism Lf is used in the sense of bright- 
+ness. There 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 2. As yellow is a ‘correct’ colour, so is the due 
+mean the correct course. 
+
+Paragraph 3. ‘The declining sun, say the Khang-hsi editors, 
+‘is an emblem of the obscuration coming over the virtue of the 
+mind.’ 
+
+_ Paragraph 4. ‘None can bear with him’ refers to the second 
+part of the symbolism of the line, which is not given here. 
+
+
+[16] xX 
+
+
+306 THE APPENDIXES. SECT. Il. 
+
+
+and prevent all occasion for repentance :'—there has 
+not yet been any harm from (a selfish wish to) 
+influence. ‘He is unsettled in his movements :— 
+(his power to influence) is not yet either brilliant or 
+great. 
+
+
+5. ‘He (tries to) move the flesh along the spine 
+above the heart :’—his aim is trivial. 
+
+
+6. ‘He moves his jaws and tongue :’'—he (only) 
+talks with loquacious mouth. 
+
+
+XXXI. In various ways the waters of a marsh, placed high 
+above the adjacent land, will descend to water and fertilise them. 
+This symbolism agrees sufficiently well with the idea of influence 
+passing between a superior and inferior party in relation with each 
+other. There is nothing in the representation, however, to suggest 
+particularly the relation between husband and wife; and the more 
+I think of it, the more doubtful it becomes to me that king Wan 
+intended by the trigrams of this figure to give the idea of man and 
+wife. The application of the symbolism is sufficiently appropriate. ° 
+The commentators see in it especially the lesson of humility— 
+emptiness of self, or poverty of spirit—in order that the influences 
+to which we are subjected may have free course. 
+
+Paragraph 1. What is beyond one’s self is represented by line 4, 
+a proper correlate of 1. There is the desire to influence; but it is 
+ineffectively exhibited. 
+
+Paragraph 2. ‘Compliance (with the circumstances of his con- 
+dition and place)’ is merely another way of ‘being firm and 
+correct.’ 
+
+Paragraph 3. The language, ‘ What he holds in his grasp is low,’ 
+makes Af Hsf and the older commentators generally understand 
+low of lines 1 and 2, and their weak subjects. But ‘following’ 
+leads the mind to the lines above, as the Khang-hst editors point 
+out. ‘Low’ is to be understood in the sense of ‘ mean.’ 
+
+Paragraph 4. The ‘being firm and correct’ appears here as 
+equivalent to the want of ‘a selfish wish to influence.’ 
+
+Paragraph 5. The triviality of the aim explains the ineffective- 
+ness of the movement, but not its giving no occasion for repent- 
+ance. That the mei which are moved are behind and above 
+the region of the heart seems too mechanical and trivial an 
+explanation. 
+
+
+HEX. 32. APPENDIX IL 307 
+
+
+XXXII. (The trigram representing) thunder 
+and that for wind form Hang. The superior man, 
+in accordance with this, stands firm, and does not 
+change his method (of operation). 
+
+
+1. ‘The evil attached to the deep desire for long 
+continuance (in the subject of the first line)’ arises 
+from the deep seeking for it at the commencement 
+(of things). 
+
+2. ‘All occasion for repentance on the part of the 
+subject of the second line, undivided, disappears :’'— 
+he can abide long in the due mean. 
+
+
+3. ‘He does not continuously maintain his vir- 
+tue :—nowhere will he be borne with. 
+
+
+4. (Going) for long to what is not his proper 
+place, how can he get game? 
+
+
+5. ‘Such firm correctness in a wife will be fortu- 
+nate :'—it is hers to the end of life to follow with 
+an unchanged mind. The husband must decide 
+what is right, and lay down the rule accordingly :— 
+for him to follow (like) a wife is evil. 
+
+
+6.‘ The subject of the topmost line is exciting 
+himself to long continuance :’—far will he be from 
+achieving merit. 
+
+
+XXXII. How the interaction of wind and thunder symbolises 
+the lesson of the hexagram, and especially the application in this 
+paragraph of that symbolism, is a question I have not been able 
+to solve. 
+
+Paragraph 1. The stress of what is said under line 1 is here 
+made to lie on its being the first line of the figure. 
+
+Paragraph 2. Line 2 is in the centre of its trigram, and that 
+position, here as often elsewhere, symbolises the course of its 
+subject. 
+
+Paragraph 3. The Khang-hsi editors make the application here= 
+‘nowhere can he bear (to remain).’ 
+
+
+xX 2 
+
+
+308 THE APPENDIXES. SECT. IT. 
+
+
+AXXIII. (The trigram representing) the sky 
+and below it that for a mountain form Thun. The 
+superior man, in accordance with this, keeps small 
+men at’a distance, not by showing that he hates 
+them, but by his own dignified gravity. 
+
+
+1, There is ‘the perilousness of the position 
+shown by the retiring tail :’—but if ‘no movement’ 
+be made, what disaster can there be ? 
+
+
+2. ‘He holds it as by (a thong from the hide of) 
+a yellow ox :’'—his purpose is firm. 
+
+3. ‘The peril connected with the case of one 
+retiring, though bound,’ is due to the (consequent) 
+distress and exhaustion. ‘If he were (to deal as 
+in) nourishing a servant or concubine, it would be 
+fortunate for him :’—but a great affair cannot be 
+dealt with in this way. 
+
+
+4. ‘A superior man retires notwithstanding his 
+likings ; a small man cannot attain to this.’ 
+
+
+5. ‘He retires in an admirable way, and with 
+firm correctness there will be good fortune :’—this 
+is due to the rectitude of his purpose. 
+
+
+6. ‘He retires in a noble way, and his doing so 
+will be advantageous in every respect:’—he who 
+does so has no doubts about his course. 
+
+
+From paragraph 5 it appears that what is right will vary in 
+different cases. The lesson of the hexagram is perseverance in 
+what is right in each particular case. 
+
+
+AXXITI. AQ Hst says :—‘ The sky is illimitable ; a mountain is 
+high, but has its limits; the union of these is an emblem of re- 
+tiring.’ I do not understand such embleming. AAA4ng-j3ze says :— 
+‘ Below the sky is a mountain. The mountain rises up below the 
+sky, and its height is arrested, while the sky goes up higher and 
+higher, till they come to be apart from each other. In this we 
+have an emblem of retiring and avoiding.’ We feel somewhat as 
+
+
+HEX. 34. APPENDIX II. 509 
+
+
+XXXIV. (The trigram representing) heaven 
+and above it that for thunder form T4 A wang. 
+The superior man, in accordance with this, does not 
+take a step which is not according to propriety. 
+
+
+1. ‘He manifests his vigour in his toes :'—this 
+will certainly lead to exhaustion. 
+
+2. ‘The second line, undivided, shows that with 
+firm correctness there will be good fortune :’—this 
+is due to its being in the centre, (and its subject 
+exemplifying the due mean). 
+
+3. ‘The small man uses all his strength; in the 
+case of the superior man it is his rule not to do so.’ 
+
+
+4. ‘The fence is opened and the horns are not 
+entangled :’—(the subject of the line) still advances. 
+
+
+5. ‘He loses his ram and hardly perceives it :’— 
+he is not in his appropriate place. 
+
+6. ‘He is unable either to retreat or to advance :'— 
+this is owing to his want of care. ‘If he realise the 
+difficulty (of his position), there will be good for- 
+tune :’—his error will not be prolonged. 
+
+
+if there were a meaning in this; but, as in many other cases, both 
+the symbolism and its application are but dimly apprehended. 
+
+- The symbolism of the various lines is sufficiently explained on 
+the Text. Paragraph 5 is but a repetition of the Text without 
+additional explanation. | 
+
+
+XXXIV. In illustration of the symbolism of the trigrams here, 
+Khing-jze says well:—‘ Thunder rolling above in the sky and 
+making all things shake is the emblem of great power.’ In passing 
+on to its application he starts with a beautiful saying of antiquity, 
+that ‘the strong man is he who overcomes himself.’ That this 
+thought was in the mind of the writer of the paragraph on the 
+Great Symbolism I can well believe; but the analogy between 
+the natural and the moral and spiritual worlds in passing from the 
+phenomenon of thunder to this truth is a thing to be felt, and that 
+can hardly be described. 
+
+
+310 THE APPENDIXES. SECT. II. 
+
+
+XXXV. (The trigram representing) the earth 
+and that for the bright (sun) coming forth above it 
+form 3in. The superior man, according to this, 
+gives himself to make more brilliant his bright 
+virtue. 
+
+
+1. ‘He appears wishing to advance, but (at the 
+same time) being kept back :’'—all-alone he pursues 
+the correct course. ‘Let him maintain a large and 
+generous mind, and there will be no error :'—he 
+has not yet received an official charge. 
+
+
+2. ‘He will receive this great blessing :’'—for he 
+is in the central place and the correct position for 
+him. 
+
+3. ‘All (around) trust him :’—their (common) aim 
+is to move upwards and act. 
+
+4. ‘(He advances like) a marmot. However firm 
+and correct he may be, his position is one of 
+peril :-—his place is not that appropriate for him. 
+
+
+5. ‘Let him not concefn himself whether he fails 
+or succeeds :'—his movement in advance will afford 
+ground for congratulation. 
+
+
+6. ‘He uses his horns only to punish (the rebel- 
+
+
+lious people of) his city :'—his course of procedure 
+is not yet brilliant. 
+
+
+Paragraph 1. ‘This will lead to exhaustion ;’ and from that will 
+follow distress and other evils. 
+
+The central position and the due’ moral mean in paragraph 2 is 
+another instance of the felt analogy referred to above. 
+
+In paragraph 3 nothing is added to the Text; and on the 
+symbolism nothing is said. 
+
+Paragraph 5. ‘He is not in his appropriate place:’ this is said 
+simply because an odd place ought to be filled by a strong line. 
+
+
+XXXV. The sun rising above the earth, and then travelling up 
+to his meridian height, readily suggests the idea of advancing. On 
+
+
+HEX. 36. APPENDIX II. 311 
+
+
+XXXVI. (The trigram representing) the earth 
+and that for the bright (sun) entering within it form 
+Ming I. The superior man, in accordance with 
+this, conducts his management of men ;—he shows 
+his intelligence by keeping it obscured. 
+
+
+1. ‘The superior man (is revolving his) going 
+away : —(in such a case) he feels it right not to eat. 
+
+
+2. ‘The good fortune of (the subject of) the 
+second line, divided,’ is due to the proper fashion of 
+his acting according to his circumstances. 
+
+
+3. With the aim represented by ‘hunting in the 
+south ' a great achievement is accomplished. 
+
+
+4. ‘ He has (just) entered into the left side of the 
+belly (of the dark land):’—he is still able to carry 
+out the idea in his (inner) mind. 
+
+
+5. ‘With the firm correctness of the count of Ai,’ 
+his brightness could not be (quite) extinguished. 
+
+
+6. ‘He had at first ascended to (the top of) the 
+sky:'—he might have enlightened the four quarters 
+
+
+the application of this symbolism, Hfi Ping-wian (Yiian dynasty) 
+' says :—‘ Of strong things there is none so strong as heaven; and 
+hence the superior man after its pattern makes himself strong ; of 
+bright things there is none so bright as the sun, and after its 
+pattern he makes himself bright.’ 
+
+
+If the subject of line 1 had received an official charge, then 
+when unrecognised by his sovereign, and obstructed in his progress, 
+his correct course would have been to cease to advance, and retire 
+from the office in which he was not allowed to carry out his 
+principles. 
+
+There is nothing said on line 2 to explain particularly the sym- 
+bolism of ‘the grandmother’ in the Text. 
+
+‘The course of procedure’ in paragraph 6 has still an element 
+of force in it, which is more than ‘the firm correctness’ that was 
+to king W4n the ideal character of a feudal lord, and therefore his 
+light is not yet that of the full-orbed sun. 
+
+
+312 THE APPENDIXES. SECT. II. 
+
+
+of the kingdom. ‘His future shall be to go into 
+the earth :'—he has failed to fulfil the model (of a 
+ruler). 
+
+
+XXXVII. (The trigram representing) fire, and 
+that for wind coming forth from it, form Kia Zan. 
+The superior man, in accordance with this, orders his 
+words according to (the truth of) things, and his 
+conduct so that it is uniformly consistent. 
+
+
+1. ‘He establishes restrictive regulations in his 
+household :'—(he does so), before any change has 
+taken place in their wills. 
+
+
+2. ‘The good fortune attached to the second line, 
+divided,’ is due to the docility (of its subject), 
+operating with humility. 
+
+
+3. When ‘the members of the household are 
+treated with stern severity, there has been no 
+
+
+(great) failure (in the regulation of the family). 
+When ‘wife and children are smirking and chat- 
+
+
+tering, the (proper) economy of the family has been 
+lost. 
+
+
+4. ‘The family is enriched, and there is great 
+
+
+XXXVI. The application of the Great Symbolism here is in 
+itself sufficiently natural ; but this meaning of the hexagram hardly 
+appears in the text, till we come to the sixth line. 
+
+Paragraph 1. ‘He thinks it right not to eat ;’—he does not pur- 
+posely fast; but when he has nothing to eat, he does not com- 
+plain. He thinks it right that it should be so in the case. 
+
+Paragraph 2. ‘ The proper fashion of acting’ is suggested by 
+the weak line’s being in the central place. 
+
+Paragraph 3. ‘The great achievement is accomplished ;’ but 
+such achievement was not what prompted to action. 
+
+Paragraph 4. ‘The idea in his inner mind’ is the idea of with- 
+drawing from the position and escaping; but the meaning is 
+obscure. See on the Text. 
+
+
+HEX. 37. APPENDIX It. 313 
+
+
+good fortune :’—this is due to the docility (belonging 
+to the subject of the line), and its being in its correct 
+place. 
+
+
+5. ‘The influence of the king extends to his 
+family:’—the intercourse between them is that of 
+mutual love. 
+
+
+6. ‘The good fortune connected with the display 
+of majesty’ describes (the result of) the recovery of 
+the true character. 
+
+
+XXXVII. The Symbolism here is certainly far-fetched. ‘As 
+wind,’ it is said, ‘comes first from fire, so does transforming influ- 
+ence emanate from the family.’ But the subject of the hexagram 
+is the regulation and not the influence of the family. Then the 
+application is good for the superior man’s cultivation of himself; 
+but this again is only connected indirectly with the regulation of 
+the family. 
+
+
+The sooner preventive measures are presented to the youthful 
+mind the better; but does not prohibition imply that a change in 
+the good will has taken place ? 
+
+In paragraph 2 ‘ docility’ is suggested by the weak line. ‘ The 
+humility’ comes out of Sun, the upper trigram, whose attribute is 
+pliant flexibility. 
+
+Yui 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 pre- 
+vail, the family is not likely to be poor, and whatever it has will be 
+well preserved. 
+
+The mention ‘ of mutual love’ is unusual in Chinese writings, 
+and must be considered remarkable here. ‘The husband,’ says 
+Khing-3ze, ‘loves his helpmate in the house; the wife loves him 
+who is the pattern for the family.’ But however admirable the 
+sentiment is, it comes from the mind of the writer, and is not 
+drawn from the Text. 
+
+Paragraph 6. It is said on this, that the majesty is not design- 
+edly assumed or put on; but the effect of the character remoulded 
+and perfected. The words of Mencius are aptly quoted in illus- 
+tration of the lesson :—‘ Ifa man himself do not walk in the (right) 
+path, it will not be walked in (even) by his wife and children,’ 
+
+
+314 THE APPENDIXES. SECT. IT. 
+
+
+XAXVIII. (The trigram representing) fire above, 
+and that for (the waters of) a marsh below, form 
+Khwei. The superior man, in accordance with 
+this, where there is a general agreement, yet admits 
+diversity. 
+
+
+1. ‘He meets with bad men (and communicates 
+with them) :’'—(he does so), to avoid the evil of their 
+condemnation. 
+
+2. ‘He happens to meet with his lord in a bye- 
+passage:’—but he has not deviated (for this meet- 
+ing) from the (proper) course. 
+
+
+3. ‘We see his carriage dragged back:’—this is 
+indicated by the inappropriateness of the position 
+(of the line). 
+
+‘There is no (good) beginning, but there will be a 
+(good) end:’—this arises from his meeting with the 
+strong (subject of the topmost line). 
+
+4. ‘ They blend their sincere desires together, and 
+there will be no error:’—their (common) aim is 
+carried into effect. 
+
+
+5. ‘With his hereditary minister (he unites closely 
+and easily) as if he were biting through a piece of 
+skin:’—his going forward will afford ground for 
+congratulation. 
+
+
+6. ‘The good fortune symbolised by meeting with 
+(genial) rain’ springs from the passing away of all 
+doubts. 
+
+
+XXXVIII. The application here of the Symbolism is correct, 
+but neither of them comes up to the idea of disunion which is 
+in Khwei. 
+
+
+The various paragraphs seem to need no illustration beyond 
+what may be found in the notes on the Text. 
+
+
+HEX. 39. APPENDIX II. 315 
+
+
+XX XIX. (The trigram representing) a mountain, 
+and above it that for water, form Kien. The supe- 
+rior man, in accordance with this, turns round (and 
+examines) himself, and cultivates his virtue. 
+
+
+1. ‘Advancing will conduct to (greater) difficulties, 
+while remaining stationary will afford ground for 
+praise :'—the proper course is to wait. 
+
+
+2. ‘The minister of the king struggles with diff- 
+culty on difficulty :—in the end no blame will be 
+attached to him. 
+
+
+3. ‘He advances, (but only) to (greater) difficulty; 
+‘he remains stationary, and returns to his former 
+associates :’—they, (represented in) the inner (tri- 
+gram), rejoice in him. 
+
+4. ‘To advance will (only be to) encounter 
+(greater) difficulties; he remains stationary, and 
+unites (with the subject of the line above):’—that 
+is in its proper place and has the solidity (due to 
+it in that position). | 
+
+5. ‘He struggles with the greatest difficulties, 
+while friends are coming (to help him) :’—he is in the 
+central position, and possesses the requisite virtue. 
+
+
+6. ‘To advance will (only) increase the difficulties, 
+while his remaining stationary will (be productive 
+of) great (merit):’—his aim is to assist the (subject 
+of the line) inside of him. 
+
+‘It will be advantageous to meet the great 
+man:’—by his course he follows that noble (lord 
+of the figure). 
+
+
+XXXIX. The Symbolism is described here a little differently 
+from the form of it in Appendix I. Ahang-3ze brings the same 
+meaning out of it, however, in the following way :—‘We have here 
+a steep and difficult mountain, and again on the top of that there 
+
+
+316 THE APPENDIXES. SECT. Il. 
+
+
+XL. (The trigram representing) thunder and that 
+for rain, with these phenomena in a state of mani- 
+festation, form Kieh. The superior man, in accord- 
+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 
+‘its subject will commit no error.’ 
+
+
+2. ‘The good fortune springing from the firm 
+correctness of the second line, undivided,’ is due to 
+its subject holding the due mean. 
+
+
+3. For ‘a porter with his burden to be riding 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 ITI, i, 48.) 
+
+
+4. ‘Remove your toes:’'—the places (of this line 
+
+
+is water; each of the two trigrams is an emblem of perilousness. 
+There is peril, both above and below, in the figure; and hence it 
+represents the difficulties of the state.’ The application of the 
+symbolism is illustrated by the words of Mencius, ‘When we do 
+not, by what we do, realise (what we desire), we must turn inwards 
+and examine ourselves in every point.’ 
+
+
+From the lesson in paragraph 2 we saw that the moral value of 
+conduct is independent of failure or success. It is said, ‘ Though 
+the difficulties be too great for him to overcome, the sage accepts 
+his desire, in order to stimulate others to loyal devotedness.’ 
+
+On paragraph 3, Khung Ying-ta says :—‘ Of the three lines of 
+the lower trigram only the third is yang, above the two others 
+which are of the yin nature. They cling to it, and are repre- 
+sented as if rejoicing in it. 
+
+The view given of paragraph 4 is that of the Khang-hsi editors. 
+
+‘The friends’ in paragraph 5 are the subjects of the second line, 
+the correlate of 5, and also of the two other lines of the lower 
+trigram. 
+
+Sf Shih (a.p. 1036-1101) remarks on paragraph 6 that by ‘the 
+inside,’ and ‘ the noble,’ we are to understand the subject of line 5. 
+
+
+HEX, 41. APPENDIX II. 317 
+
+
+and of the third and first) are all inappropriate to 
+them. 
+
+5. When ‘the superior man executes his function 
+of removing (whatever is injurious to the idea of the 
+hexagram),’ small men will of themselves retire. 
+
+6. ‘A prince with his bow shoots a falcon :’— 
+thus he removes (the promoters of) rebellion. 
+
+
+XLI. (The trigram representing) a mountain and 
+beneath it that for the waters of a marsh form Sun. 
+The superior man, in accordance with this, restrains 
+his wrath and represses his desires. 
+
+
+1. ‘He suspends his own affairs and hurries away 
+(to help the subject of the fourth line) :'—the (sub- 
+ject of that) upper (line) mingles his wishes with his. 
+
+
+
+
+
+XL. It is a common saying that thunder and rain clear the 
+atmosphere, and a feeling of oppression is relieved. The last 
+paragraph of Appendix I, however, leads us to understand the 
+Symbolism of the phenomena of spring. The application seems 
+to refer to the gentle policy of a conqueror forward to forgive the 
+Opposition of those who offer no more resistance. 
+
+
+The subject of line 2 is a minister or officer; and the Khang-hstf 
+editors say that while straightforwardness, symbolised by the arrow, 
+is the first duty of an officer, if he do not temper that quality by 
+pursuing the due medium, which is symbolised by the yellow 
+colour of the arrow, but proceed by main force, and that only, to 
+remove what is evil, he will provoke indignation and rebellion. 
+The ‘three foxes’ are not alluded to in this second paragraph. 
+
+On paragraph 4 the same editors say :—‘ The subject of this 
+line is not in the central nor in an odd place; he has for his 
+correlate the subject of line 1 and for his close associate that of 
+line 3, both of which lines are weak in strong places. Hence it is 
+said, that they are all in places inappropriate to them.’ 
+
+What paragraph 5 says, that ‘the small men retire,’ means that 
+believing in the sincerity of the ruler’s determination to remove all 
+evil men, they retire of themselves, or strive to conform to his 
+wishes, 
+
+
+318 THE APPENDIXES. SECT. II. 
+
+
+2. ‘It will be advantageous for (the subject of) 
+the second line, undivided, to maintain his firm 
+correctness :'—his central position gives its character 
+to his aim. 
+
+3. ‘One man, walking,’ (finds his friend) :—when 
+three are together, doubts rise among them. 
+
+
+4. ‘He diminishes the ailment under which he 
+labours :'—this is matter for joy. 
+
+
+5. ‘The great good fortune attached to the fifth 
+
+
+line, divided,’ is due to the blessing from above. 
+
+
+6. ‘He gives increase to others without taking 
+from what is his own:’—he obtains his wish on a 
+grand scale. 
+
+
+XLI. ‘The waters of a marsh are continually rising up in vapour 
+to bedew the hill above it, and thus increase its verdure; what is 
+taken from the marsh gives increase to the hill.’ , This is very 
+far-fetched. In the application again the superior man acts only 
+on himself, and for himself ;—which has nothing to do with those 
+of low degree giving to those above them. This application, how- 
+ever, agrees with what, as we have seen on the Text, was AAang- 
+yze’s view of the meaning of the hexagram. 
+
+
+The explanation appended to paragraph 1 seems to be to 
+account for the subject of line 1 hurrying away to the help of 
+line 4. 
+
+‘His aim’ is to abide where he is, and help the subject of 5 by 
+the exhibition of ‘firm correctness,’ 
+
+The Khang-hsf editors observe that paragraph 3 is true indeed 
+of three men; and not of three men only, but of many repetitions 
+of thought or action. 
+
+The same editors say on paragraph 5 that ‘the blessing from 
+above is explained, by many, of the oracles obtained through divining 
+with the tortoise-shell ; but that looking at the text on line 2 of 
+the next hexagram, and that Tf (spoken of there) is the lord of 
+all spirits, the term “above” here is most naturally explained of 
+Heaven’s mind, whose acceptance cannot be gainsaid by men or 
+spirits.’ 
+
+Khang-3ze says on paragraph 6, though I do not see the rele- 
+
+
+HEX. 42. APPENDIX II. 319 
+
+
+XLII. (The trigram representing) wind and that 
+for thunder form Yt. The superior man, in accord- 
+ance with this, when he sees what is good, moves 
+towards it; and when he sees his errors, he turns 
+from them. 
+
+
+1. ‘If the movement be greatly fortunate, no 
+blame will be imputed to him :’—though it is not for 
+one in so lowa position to have to do with great 
+affairs. 
+
+
+2. ‘Parties add to his stores :'—they come from 
+beyond (his immediate circle) to do so. 
+
+
+3. ‘Increase is given by means of what is evil 
+and difficult :'—as he has in himself (the qualities 
+called forth). 
+
+
+4. ‘His advice to his prince is followed :’—his 
+(only) object in it being the increase (of the general 
+good). 
+
+5. ‘(The ruler) with sincere heart seeks to benefit 
+(all below) :'—there need be no question (about the 
+result). ‘(All below) with sincere heart acknowledge 
+(his goodness) :'—he gets what he desires on a great 
+scale. 
+
+
+6. ‘To his increase none will contribute :'—this 
+expresses but half the result. ‘Many will seek to 
+assail him:’—they will come from beyond (his 
+immediate circle) to do so. 
+
+
+vancy of his remarks :—‘ Dwelling on high, and taking nothing 
+from those below him, but on the contrary giving more to them, 
+the superior man accomplishes his aim on a grand scale. The 
+aim of the superior man is simply to be increasing what others 
+have ;—that and nothing else.’ 
+
+
+XLII. The Symbolism here is different from what we gather from 
+the former Appendix. Sun no longer symbolises wood, but, as 
+
+
+320 THE APPENDIXES. SECT. Il. 
+
+
+XLIII. (The trigram representing) heaven and 
+that for the waters of a marsh mounting above it 
+form Kw4i. The superior man, in accordance with 
+this, bestows emolument on those below him, and 
+dislikes allowing his gifts to accumulate (undis- 
+pensed). 
+
+
+1. ‘Without (being able to) succeed, he goes 
+forward :’— this is an error. 
+
+
+2. ‘Though hostile measures be taken against 
+him, he need not be anxious:’'—he pursues the 
+course of the due mean. 
+
+
+3. ‘The superior man looks bent on cutting off 
+the culprit ::—there will in the end be no error. 
+
+
+4. ‘He walks slowly and with difficulty :’'—he is 
+not in the place appropriate to him. 
+
+‘He hears these words, but does not believe 
+them :’—he hears, but does not understand. 
+
+
+5. ‘If his action be in harmony with his central 
+
+
+it more commonly does, wind. Thunder and wind, it is sup- 
+posed, increase each the other; and their combination gives the 
+idea of increase. Then the application, good in itself, must be 
+treated very nicely, as it is by the Khang-hsf editors, in order to 
+make out any connexion between it and the Symbolism. 
+
+
+Paragraph 1. ‘ One in a low position should not move in great 
+affairs ;’—not a son, it is said, while his father is alive; nora min- 
+ister, while his ruler governs ; nor a member of an official depart- 
+ment, while its head directs its affairs. If such a one do initiate 
+such an affair, only great success will excuse his rashness. 
+
+Paragraph 2. Line 5 isthe proper correlate of 2; and its subject 
+will be among the contributing parties. But others ‘beyond’ will 
+be won to take part with him. 
+
+Paragraph 3. There is a soul of good even in men who seem 
+only evil; and adversity may quicken it. 
+
+Paragraph 6. As in line 2 the attractive power of benevolence 
+is shown, so in line 6 we have the repulsive power of selfishness 
+exhibited. Mark the ‘from beyond’ in both paragraphs. 
+
+
+HEX. 44. APPENDIX II. 321 
+
+
+position, there will be no error :'—but his standing 
+in the due mean is not yet clearly displayed. 
+
+
+6. ‘There is the misery of having none on whom 
+to call :’—the end will be that he cannot continue 
+any longer. 
+
+
+XLIV. (The trigram representing) wind and that 
+for the sky above it form K4u. The sovereign, 
+in accordance with this, delivers his charges, and 
+promulgates his announcements throughout the four 
+quarters (of the kingdom). 
+
+
+1. ‘Tied and fastened to a metal drag :’—(this 
+
+
+XLITI. We can only understand the mounting of the waters of 
+a marsh up into the sky of the phenomenon of evaporation ; and 
+certainly the waters so formed into clouds will be condensed, and 
+come down again as rain. This may be taken as an image of 
+dispersion, but not of displacement in the sense of the Text of the 
+hexagram. 
+
+The first clause of the application follows naturally enough from 
+the above interpretation of the Symbolism. A 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 
+in the Text by the subject of the line, from which the conclusion 
+would follow quite as naturally as from his central position. The 
+Khang-hsi editors, however, say that the not having recourse 
+lightly to force is itself the due course. 
+
+Line 3 responding, and alone of all the strong lines responding 
+to 6, may appear at first irresolute, and not prepared for decided 
+measures; but ‘in the end’ its subject does what is required 
+of him. | 
+
+The contiguity of line 5 to the divided 6, is supposed to have some 
+bad effect on its subject, so that while he does what his central 
+position requires, it is not without an effort. ‘If a man,’ says 
+Khang-3ze, ‘cherish a single illicit desire in his mind, he has left 
+the right way. The admonition here conveyed is deep.’ 
+
+
+[16] : 
+
+
+322 THE APPENDIXES. SECT. II. 
+
+
+
+
+
+describes the arrest of) the weak (line) in its ad- 
+vancing course. 
+
+2. ‘He has a wallet of fish :’—it is right for him 
+not to allow (the subject of the first line) to get to 
+the guests. 
+
+3. ‘He walks with difficulty:’—but his steps 
+have not yet been drawn (into the course of the first 
+line). 
+
+4. ‘The evil’ indicated by there being ‘no fish 
+in the wallet’ is owing to (the subject of the line) 
+keeping himself aloof from the people. 
+
+
+5. ‘The subject of the fifth line, undivided, keeps 
+his brilliant qualities concealed :’—as is indicated 
+by his central and correct position. 
+
+‘(The good issue) descends (as) from Heaven :'— 
+his aim does not neglect the ordinances (of Heaven). 
+
+
+6. ‘He receives others on his horns:’—he is 
+exhausted at his greatest height, and there will be 
+cause for regret. 
+
+
+XLIV. Wind, blowing all-under the sky, penetrates everywhere, 
+and produces its natural effect; and it is a good application of 
+this phenomenon that follows; but it has nothing to do with the 
+meaning of K 4u and the interpretation of the hexagram, as taught 
+in the Text. The Khang-hsf editors perceive this, and deal with 
+the Symbolism after a method of their own, on which it is unne- 
+cessary to enter. 
+
+
+Paragraph 1. My supplement, ‘ This describes the arrest of,’ is 
+a conclusion from the whole of the Text on the line. All the com- 
+mentaries have it. 
+
+In the ‘ Daily Lecture’ it is said that the lesson of paragraph 2 
+is that ‘the subject of the line should make the repression of 1 his 
+own exclusive work, and not allow it to pass on to the subject of 
+any of the other lines.’ That view is rather different from the one 
+indicated in my supplement. 
+
+‘His steps have not been drawn into the course of the first 
+
+
+HEX. 4s. APPENDIX II. 323 
+
+
+XLV. (The trigram representing the) earth and 
+that for the waters of a marsh raised above it form 
+3hui. The superior man, in accordance with this, 
+has his weapons of war put in good repair, to be 
+prepared against unforeseen contingencies. 
+
+
+1. ‘In consequence disorder is brought into the 
+sphere of his union :’—his mind and aim are thrown 
+into confusion. 
+
+
+2. ‘He is led forward ; there will be good fortune, 
+and freedom from error :’'—/(the virtue proper to) 
+his central place has not undergone any change. 
+
+
+3. ‘If he go forward, he will not err:’—in the 
+subject of the topmost line there is humility and 
+condescension. 
+
+
+4. ‘If he be grandly fortunate, he will receive no 
+blame :'—(this condition is necessary, because) his 
+position is not the one proper to him. 
+
+
+5. ‘There is the union (of all) under him in the 
+place of dignity :’"—(but) his mind and aim have not 
+yet been brilliantly displayed. 
+
+
+line :’—we have to supply, ‘and therefore there will be no great 
+error.’ 
+
+Paragraph 4. See what is said on the Text. But that the subject 
+of the line stands alone is owing, it is here implied, to his own 
+impatience. If he could exercise forbearance, he would find a 
+proper opportunity to check the advance of the subject of line r. 
+
+The subject of line 5, while mindful of his task in the hexagram,— 
+to repress the advance symbolised by 1,—yet keeps his wise plans 
+concealed till the period of carrying them into execution, deter- 
+mined 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 commu- 
+nication with them. He is not to be charged with blameable error, 
+though more and better might have been expected of him. 
+
+
+Y 2 
+
+
+324 THE APPENDIXES. SECT. II. 
+
+
+6. ‘He sighs and weeps :’—he does not yet rest 
+in his topmost position. 
+
+
+XLVI. (The trigram representing) wood and that 
+for the earth with the wood growing in the midst 
+of it form Shang. The superior man, in accord- 
+ance with this, pays careful attention to his virtue, 
+and accumulates the small developments of it till it 
+is high and great. 
+
+
+1. ‘He is welcomed in his advance upwards, and 
+there will be great good fortune :’'—(the subjects 
+of) the upper (trigram) are of the same mind with 
+him. 
+
+2. ‘The sincerity of the subject of the second 
+line, undivided,’ affords occasion for joy. 
+
+
+3. ‘He advances upwards (as into) an empty 
+city :'— he has no doubt or hesitation. 
+
+
+4. ‘The king employs him to prevent his offerings 
+on mount AAt :’—such a service (of spiritual Beings) 
+is according to (their mind). 
+
+
+XLV. What has this Great Symbolism to do with the idea and 
+preservation of union? The question is answered in this way :— 
+A marsh whose waters are high up above the earth must be kept 
+in by banks and dykes, to keep them together, to preserve them from 
+being dispersed. So the union of a people must be preserved by 
+precautions against what would disturb and destroy it. Of such pre- | 
+cautions the chief is to be prepared to resist attack from without, 
+and to put down internal sedition. 
+
+
+Paragraph 3. The topmost line is the last in Tui, whose attri- 
+bute is complacent satisfaction, appearing in flexibility or docility. 
+
+Paragraph 5. ‘ His mind and aim have not yet been brilliantly 
+displayed :’—this is in explanation of the case that some may 
+even still not have confidence in him, 
+
+Paragraph 6. The topmost position is that of the trigram; the 
+subject of the line might bid farewell to all the work of the hexa- 
+gram; but he cannot bear to do so. 
+
+
+HEX. 49. APPENDIX II. 325 
+
+
+5. ‘He is firmly correct, and will therefore enjoy 
+good fortune. He ascends the stairs (with all due 
+ceremony) :—he grandly succeeds in his aim. 
+
+
+6. ‘He blindly advances upwards, and is in the 
+highest place :—but there is decay in store for him, 
+and he will not (preserve) his riches. 
+
+
+XLVII. (The trigram representing) a marsh, 
+and (below it that for a defile, which has drained 
+the other dry so that there is) no water in it, form 
+Khwan. The superior man, in accordance with 
+this, will sacrifice his life in order to carry out his 
+purpose. 
+
+
+1. ‘He enters a dark valley:’—so benighted is 
+he, and without clear vision. 
+
+
+2. ‘He is straitened amidst his wine and 
+viands :'—(but) his position is central, and there 
+will be ground for congratulation. 
+
+
+XLVI. See what has been said on the Great Symbolism in 
+Appendix I. The application which is made of it here may be 
+accepted, though it has nothing to do with the teaching of the 
+Text about the gradual rise of a good officer to high social distinc- 
+tion and influence. 
+
+Paragraph 1. Instead of finding in this the three lines of Khwan 
+and their subjects, AAang-3ze makes ‘the upper’ denote only 
+line 2. 
+
+Paragraph 2. The subject of line 2 in his loyal devotion to 5 
+will do much good and benefit many ; hence we have the words, 
+‘affords occasion for joy.’ 
+
+Paragraph 3. ‘ He has no doubt or hesitation :’—but this is pre- 
+suming rather on his strength. 
+
+Paragraph 4. The Khang-hsf editors say :—‘ Such an employ- 
+ment of men of worth to do. service to spiritual Beings is serving 
+them according to their mind.’ 
+
+Paragraph 6. When one has reached the greatest height, he 
+should think of retiring. Ambition otherwise may overleap itself. 
+
+
+326 THE APPENDIXES. SECT. If. 
+
+
+3. ‘He lays hold of thorns :’'—(this is suggested 
+by the position of the line) above the strong (line). 
+
+‘He enters his palace, and does not see his 
+wife :—this is inauspicious. 
+
+4. ‘He proceeds very slowly (to help the subject 
+of the first line) :’"—his aim is directed to (help) that 
+lower (line). Although he is not in his appropriate 
+place, he and that other will (in the end) be 
+together. 
+
+
+5. ‘His nose and feet are cut off:'—his aim has 
+not yet been gained. 
+
+‘He is leisurely, however, in his movements, and 
+is satisfied :'-—his position is central and (his virtue) 
+is correct. 
+
+‘It will be well for him to be (as sincere as) in 
+sacrificing :'—so shall he receive blessing. 
+
+
+6. ‘ He is straitened as if bound with creepers :’— 
+(his spirit and action) are unsuitable. 
+
+‘(He says), “If I move, I shall repent of it.” 
+And he does repent (of former errors), which leads 
+to good fortune :'—so he (now) goes on. 
+
+
+XALVII. The first sentence of the Great Symbolism is constructed 
+differently from any which has presented itself in the previous 46 
+hexagrams. Literally translated, it would be ‘a marsh with no 
+water is Khw4n;’ and this might certainly suggest to us a con- 
+dition of distress. But how does this come out of the trigrams? 
+The upper one is Tui, representing a marsh; and the lower is 
+Kh4n, representing water in a defile. The collocation of the two 
+suggests the running of the water from the marsh or lake into the 
+stream, which will soon empty the other. Such is the view which 
+occurred to myself; and it is the same as that given by XQ 
+Hsf :—‘ The water descending and leaking away, the marsh above 
+will become dry.’ The application is good in itself, but the con- 
+catenation between it and the Symbolism is hardly discernible. 
+
+
+HEX, 48. APPENDIX II. 327 
+
+
+
+
+
+XLVIII. (The trigram representing) wood and 
+above it that for water form 3ing. The superior 
+man, in accordance with this, comforts the people, 
+and stimulates them to mutual helpfulness. 
+
+
+1. ‘A well so muddy that men will not drink of 
+it:'—this is indicated by the low position (of the 
+line). 
+
+‘An old well to which the birds do not come :’— 
+it has been forsaken in the course of time. 
+
+2. ‘A well from which by a hole the water 
+escapes, and flows away to the shrimps :’—(the 
+subject of this second line has) none co-operating 
+with him (above). 
+
+3. ‘The well has been cleared out, but is not 
+used :’'— (even) passers-by would be sorry for this. 
+
+A prayer is made ‘that the king were intelli- 
+gent :'—for then blessing would be received. 
+
+
+4. ‘A well the lining of which is well laid. There 
+will be no error :’—the well has been put in good 
+repair. 
+
+5. ‘The waters from the cold spring are (freely) 
+drunk :’—this is indicated by the central and correct 
+position (of the line). 
+
+6. ‘The great good fortune’ at the topmost place 
+
+
+So stupid is the subject of line 1 that by his own act he increases 
+his digtress. 
+
+The Khang-hsf editors say that the ‘ground for congratulation 
+in paragraph 2 is the banqueting and sacrificing.’ I rather think 
+it is the measure of help, which it is intimated the subject will 
+give in removing the straitness and distress of the time. 
+
+See the extract from the Khang-hsi editors on the symbolism of 
+the third line of the Text. 
+
+The difficulties attending the symbolism of the Text of lines 4, 
+5, and 6 are not lightened by what we find in this Appendix. 
+
+
+328 THE APPENDIXES. | SECT, IT. 
+
+
+indicates the grand accomplishment (of the idea 
+in the hexagram). 
+
+
+XLIX. (The trigram representing the waters of) 
+a marsh and that for fire in the midst of them form 
+Ko. The superior man, in accordance with this, 
+regulates his (astronomical) calculations, and makes 
+clear the seasons and times. 
+
+
+1. ‘He is bound with (the skin of) a yellow 
+ox:'—he should in his circumstances be taking 
+action. 
+
+2. ‘He makes his changes when some time has 
+passed :'-— what he does will be matter of admira- 
+tion. 
+
+3. ‘The change (contemplated) has been three 
+times fully discussed :'-—to what else should atten- 
+tion (now) be directed ? 
+
+4. ‘The good fortune consequent on changing 
+(existing) ordinances’ is due to the faith reposed in 
+his aims. 
+
+5. ‘The great man produces his changes as the 
+tiger does when he changes his stripes : —their 
+beauty becomes more brilliant. 
+
+
+ALVIIT. The Great Symbolism here may well enough represent 
+a well, it being understood that the water which is above the wood 
+is that raised by it for irrigation and other uses. What is said, 
+moreover, in the application is more akin to the idea of the hexa- 
+gram than in most of the other cases. It is certainly one way in 
+which the ruler should nourish the people. 
+
+It is said on paragraph 1:—‘ Those who have a mind to do 
+something in the world, when they look at this line, and its sym- 
+bolism, will learn how they ought to exert themselves,’ 
+
+Rather in opposition to what I have said on the Text of line 4, 
+the ‘ Daily Lecture’ observes here :—‘ The cultivation of one’s self, 
+which is represented here, is fundamental to the government. of 
+others,” 
+
+
+
+
+
+HEX, 50. . APPENDIX II. 329 
+
+
+6. ‘The superior man produces his changes as 
+the leopard does when he changes his spots :’— their 
+beauty becomes more elegant. 
+
+‘Small men change their faces:’'—they show 
+themselves prepared to follow their ruler. 
+
+
+L. (The trigram representing) wood and above 
+it that for fire form Ting. The superior man, in 
+accordance with this, keeps his every position correct, 
+and maintains secure the appointment (of Heaven). 
+
+
+1. ‘ The caldron is overturned, and its feet turned 
+upwards :’—but this is not (all) contrary (to what is 
+right). | 
+
+‘There will be advantage in getting rid of what 
+was bad :’—thereby (the subject of the line) will 
+follow the more noble (subject of the fourth line). 
+
+2. ‘There is the caldron with the things (to be 
+cooked) in it:’—let (the subject of the line) be 
+careful where he goes. 
+
+‘My enemy dislikes me:’—but there will in the 
+_ end be no fault (to which he can point). 
+
+
+3. ‘There is the caldron with (the places for) its 
+
+
+
+
+
+XLIX. Wise men, occupying themselves with the determination 
+of the seasons and questions of time, have in all ages based their 
+judgments on the observation of the heavenly bodies. We find this 
+insisted on in the first book of the Shf, by the ancient Y4o. But 
+how this application of the Great Symbolism really flows from it, 
+I must confess myself unable to discover. Once, however, when 
+I was conversing about the Yi with a high Chinese dignitary, who 
+was a well-read scholar also so far as his own literature was con- 
+cerned, he referred to this paragraph as proving that all our western 
+science had been known to Ff-hst and Confucius ! 
+
+What is said on the several lines is sufficiently illustrated in the 
+notes on the Text. 
+
+
+330 THE APPENDIXES. SECT. I. 
+
+
+ears changed :’—(its subject) has failed in what was 
+required of him (in his situation). 
+4. ‘The contents designed for the ruler’s use are 
+
+
+overturned and spilt :'—how can (the subject of the 
+line) be trusted ? 
+
+
+5. ‘The caldron has yellow ears:’—the central 
+position (of the line) is taken as (a proof of) the solid 
+(virtue of its subject). 
+
+
+6. ‘The rings of jade’ are at the very top :—the 
+strong and the weak meet in their due proportions. 
+
+
+LI. (The trigram representing) thunder, being re- 
+peated, forms Kan. The superior man, in accordance 
+with this, is fearful and apprehensive, cultivates (his 
+virtue), and examines (his faults). 
+
+
+a. ‘When the (time of) movement comes, he will 
+be found looking out with apprehension :’— that 
+feeling of dread leads to happiness. 
+
+
+L. The Great Symbolism here has come before us in the 
+treatise on the Thwan. Of the application of that symbolism 
+I can only say that,as has been seen in many other hexagrams, 
+while good enough in itself, it is far-fetched. 
+
+The same remark may be made on the explanation of the Text 
+of the first line. I can myself do little more than guess at its 
+meaning. The Khang-hsi editors observe that nothing is said 
+about the case of the ‘concubine’ in the Text; but that it is 
+covered by the ‘following the more noble,’ ‘so condensed and 
+complete are the words of the sage!’ 
+
+The same editors find a pregnant sense in the conclusion of 
+paragraph 2:—‘ There will be no fault in me to which my enemy 
+can point, and his disposition to find fault will be diminished.’ 
+
+‘What was required of the caldron in the third line was that that 
+line and line 5, instead of 6, should be correlates ;’ but there is 
+little meaning in such a statement. 
+
+The subject of line 4 cannot be trusted again. He has failed in 
+doing what was his proper work. 
+
+
+HEX, 52. APPENDIX II. 331 
+
+
+‘He yet smiles and talks cheerfully:'—the issue 
+(of his dread) is that he adopts (proper) laws (for his 
+course). 
+
+2. ‘When the movement approaches, he is in a 
+position of peril:’—(a weak line) is mounted on 
+a strong (one). 
+
+3. ‘He is distraught amid the startling move- 
+ments going on:’'—(the third line) is in a position 
+unsuitable to it. 
+
+4. ‘Amid the startling movements, he sinks su- 
+pinely in the mud:’—the light in him has not yet 
+been brilliantly developed. 
+
+5. ‘He goes and comes amid the startling move- 
+ments, and (always) in peril :’—full of risk are his 
+
+
+doings. 
+‘What he has to do has to be done in his central 
+position :'—far will he be from incurring any loss. 
+
+
+6. ‘Amid the startling movements he is in breath- 
+less 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 neigh- 
+
+
+bours. 
+
+
+LIl. (Two trigrams representing) a mountain, one 
+over the other, form Kan. The superior man, in 
+
+
+IJ. The account of the Great Symbolism here calls for no 
+remark. Nor does the application of it; but may it not be too 
+late to fear, and order anew one’s thoughts and actions when the 
+retributions in providence are taking place? Commentators are 
+haunted by the shadow of this question’; but they are unable rightly 
+to meet it. 
+
+
+Paragraph 1 is the same as 2 in Appendix I. 
+Paragraph 4. Compare paragraph 4 of hexagram 21, Appendix II. 
+
+
+332 THE APPENDIXES. SECT. IL. 
+
+
+accordance with this, does not go in his thoughts 
+beyond the (duties of the) position in which he is. 
+
+
+1. ‘He keeps his toes at rest :'—he does not fail 
+in what is correct (according to the idea of the 
+figure). : 
+
+2. ‘He cannot help him whom he follows :’ — 
+(he whom he follows) will not retreat to listen 
+to him. 
+
+
+3. ‘He keeps the loins at rest:’—the danger 
+(from his doing so) produces a glowing heat in the 
+heart. 
+
+
+4. ‘He keeps the trunk of his body at rest :'-—he 
+keeps himself free (from agitation). 
+
+
+5. ‘He keeps his cheek bones at rest :’—in har- 
+mony with his central position he acts correctly. 
+
+
+6. ‘There is good fortune through his devotedly 
+maintaining his restfulness :'—to the end he shows 
+himself generous and good. 
+
+
+LII. According to the view of the Khang-hsi editors, the 
+application should be translated :—‘ The superior man, in accord- 
+ance with this, thinks anxiously how he shall not go beyond the 
+duties of his position.” It is difficult to decide between this 
+shade of the meaning, and the more common one which I have 
+followed. 
+
+The toes play a great part in walking; but they are here kept 
+at rest, and so do not lose the correct idea of Kan. 
+
+There is no correlation between lines 2 and 3, and thence the sub- 
+ject of 3 will hold on its upward way without condescending to 2. 
+
+Khang-3ze finds an unsatisfactory auspice in paragraph 4. Line 
+4 represents a great minister who should be able to guide all to 
+rest where they ought to be; but he can only keep himself from 
+agitation. : 
+
+Yui Pan (Ming dynasty) says on paragraph 5 :—‘ Words should 
+not be uttered rashly. Then, when uttered, they will be found 
+
+
+HEX. 53. APPENDIX II. 333 
+
+
+LITI. (The trigram representing) a mountain and 
+above it that for a tree form Kien. The superior 
+man, in accordance with this, attains to and main- 
+tains his extraordinary virtue, and makes the man- 
+ners of the people good. 
+
+
+1. ‘ The danger of a small officer (as represented 
+in the first line)’ is owing to no fault of his in the 
+matter of what is right. 
+
+
+2. ‘ They eat and drink joyfully and at ease :’— 
+but not without having earned their food. 
+
+
+3. ‘A husband goes and does not return :’—he 
+separates himself from his comrades. 
+
+‘A wife is pregnant, but will not nourish her 
+child :'—she has failed in her (proper) course. 
+
+‘It might be advantageous in resisting plun- 
+derers :'—by acting as here indicated men would 
+preserve one another. 
+
+
+4. ‘They may light on the flat branches :’'—there 
+is docility (in the line) going on to flexible pene- 
+tration. 
+
+5. ‘In the end the natural issue cannot be pre- 
+vented. There will be good fortune :’—(the subject 
+of the line) will get what he desires. 
+
+
+6. ‘Their feathers can be used as ornaments. 
+There will be good fortune:’—(the object and 
+character of the subject of the line) cannot be 
+disturbed. 
+
+
+accordant with principle. But it is only the master of the virtue 
+belonging to the due mean who can attain to this.’ 
+
+
+LIII. The Khang-hst editors, to bring out the suitability of 
+the Great Symbolism and its application, say :—‘ A tree springing 
+up on the ground is a tree as it begins to grow. A tree on a hill 
+is high and large. Every tree when it begins to grow, shows its 
+
+
+334 THE APPENDIXES, SECT. IL. 
+
+
+
+
+
+LIV. (The trigram representing the waters of) a 
+marsh and over it that for thunder form Kwei Met. 
+The superior man, in accordance with this, having 
+regard to the far-distant end, knows the mischief 
+(that may be done at the beginning). 
+
+
+1, ‘The younger sister is married off in a position 
+ancillary to that of the real wife:’—it is the constant 
+practice (for such a case). 
+
+‘Lame on one leg, she is able to tramp along :’'— 
+she can render helpful service. 
+
+
+2. ‘There will be advantage in maintaining the 
+firm correctness of a solitary widow:’—(the subject of 
+
+
+branches and twigs gradually becoming long. Every morning and 
+every evening show some difference; and when the tree is high and 
+great, whether it be of an ordinary or extraordinary size, it has 
+taken years to reach its dimensions. This illustrates the difference 
+between the advance in Shang (46) and that in Zien. Then the 
+maintenance of extraordinary virtue in the application and the 
+improvement of manners is a gradual process. The improve- 
+ment of the manners, moreover, flows from the maintenance of 
+the extraordinary virtue; which implies also a gradual operation 
+and progress.’ 
+
+Paragraph 1. The danger is the result of circumstances; the 
+small officer has not brought it on himself. 
+
+Paragraph 2. Only the geese appear in this paragraph; but the 
+writer is thinking of the advancing officer. I cannot but think 
+that in the language and sentiment also there is an echo of the 
+Shih King, I, ix, ode 6. 
+
+The ‘separation from his comrades’ has respect to line 3 not 
+finding its correlate in 6. ‘ The wife’s failing in her proper course’ 
+has respect to the line being undivided and not in the centre. 
+
+Khang-3ze says, on paragraph 4, that humility and right-doing 
+will find rest and peace in all places and circumstances. 
+
+Paragraph 5. ‘ The natural issue cannot be prevented :’—the wife 
+will have a child; minister and ruler will meet happily. 
+
+Paragraph 6. See on the Text. But it is difficult to see the 
+aptness of the symbolism. 
+
+
+HEX. 55- APPENDIX II. 335 
+
+
+the line) has not changed from the constancy (proper 
+to a wife). 
+
+
+3. ‘ The younger sister who was to be married off 
+is in a mean position :'-—this is shown by the impro- 
+prieties (indicated in the line). 
+
+4. (The purpose in) ‘ protracting the time’ is that, 
+after waiting, the thing may be done (all the better). 
+
+5. ‘The sleeves of the younger sister of (king) 
+Tit-yt, when she was married away, were not equal 
+to those of her (half-) sister, who accompanied her ’— 
+such was her noble character, indicated by the cen- 
+tral position of the line. 
+
+
+6. ‘(What is said in) the sixth line, divided, about 
+there being nothing in the basket’ shows that the 
+subject of it is carrying an empty basket. 
+
+
+LV. (The trigrams representing) thunder and 
+lightning combine to form Fang. The superior 
+man, in accordance with this, decides cases of liti- 
+gation, and apportions punishments with exactness. 
+
+
+1. ‘Though they are both of the same character, 
+there will be no error:’'—if the subject of this 
+
+
+LIV. Thunder rolling above is supposed to produce movement 
+in the waters of the marsh below. The combination of this 
+symbolism in Kwei Mei is recognised as an evil omen in the 
+case which the name denotes. The application of it is not in- 
+appropriate. 
+
+Paragraph 1. ‘It is the constant practice (for such a case)’ 
+seems to mean that an ancillary wife has no right to the disposition 
+of herself, but must do what she is told. Thus it is that the mean 
+position of the younger sister does not interfere with the service 
+she can render. 
+
+The addition to the Text of ‘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. 
+
+
+336 THE APPENDIXES. SECT. II. 
+
+
+line seek to overpass that similarity, there will be 
+calamity. 
+
+2. ‘Let him cherish his feeling of sincere devo- 
+tion, that it shall appear being put forth :’—it is by 
+sincerity that the mind is affected. 
+
+
+3. ‘There is an (additional) screen of a large 
+and thick banner :’—great things should not be 
+attempted (in such circumstances). 
+
+
+‘He breaks his right arm:’—in the end he will 
+not be fit to be employed. 
+
+
+4. ‘He is surrounded by a screen large and 
+thick :’'—the position of the line is inappropriate. 
+
+‘At midday he sees the constellation of the 
+Bushel :'— there is darkness and no light. 
+
+‘He meets with the subject of the line, undivided 
+like himself. There will be good fortune :’—action 
+may be taken. 
+
+
+5. ‘The good fortune indicated by the fifth line, 
+divided,’ is the congratulation (that is sure to arise). 
+
+
+6. ‘He has made his house large :’—he soars (in 
+his pride) to the heavens. 
+
+‘He looks at his door, which is still, with no one 
+about it :’—he (only) keeps himself withdrawn from 
+all others. 
+
+
+LV. Lightning appears here as the natural phenomenon of 
+which Lf is the symbol. The virtues attributed to the two trigrams 
+are certainly required in the application of them which is subjoined; 
+but that application has little or nothing to do with the explanation 
+of the hexagram supplied by the Text. 
+
+I hardly understand the conclusion of paragraph 1. My trans- 
+lation of it is according to the view of X@ Hsi, if I rightly under- 
+stand that. 
+
+Paragraph 2. Itis by such sincerity that the mind is affected,— 
+that is, the mind of the ruler occupying line 5. 
+
+
+HEX, 56. APPENDIX II. 337 
+
+
+LVI. (The trigram representing) a mountain and 
+above it that for fire form Lii. The superior man, 
+in accordance with this, exerts his wisdom and 
+caution in the use of punishments and not allowing 
+litigations to continue. 
+
+
+1. ‘The stranger is mean and meanly occu- 
+pied :'—his aim is become of the lowest character, 
+and calamity will ensue. 
+
+
+2. ‘He is provided with good and trusty ser- 
+vants :’—he will in the end have nothing of which 
+to complain. | 
+
+
+3. ‘The stranger burns his lodging-house :’— and 
+he himself also suffers hurt thereby. When, as a 
+stranger, he treats those below him (as the line 
+indicates), the right relation between him and them 
+is lost. 
+
+
+4. ‘The stranger is in a resting-place :—but he 
+has not got his proper position. 
+
+‘He has the means of livelihood, and the axe :'-— 
+but his mind is not at ease. 
+
+
+5. ‘In the end he will obtain praise and a (high) 
+charge :'—he has reached a high place. 
+
+
+6. ‘Considering that the stranger is here at the 
+very height (of distinction), with the spirit that 
+possesses him, it is right he (should be emblemed 
+by a bird) burning (its nest). ° 
+
+
+Line 3 has a correlate in 6, which is weak, and as it were out 
+of the game. The light in 3 moreover is hidden. Hence the 
+" symbolism ; and through the blindness of its subject his hurt, which 
+unfits him to be employed. 
+
+The line undivided like 4 is 1; perhaps we might translate— 
+‘He meets with the subject of the parallel line.’ 
+
+No one but himself has any confidence in the subject of line 6. He 
+holds himself aloof from others, and they leave him to himself. 
+
+
+[16] : Zz 
+
+
+338 THE APPENDIXES. SECT. II. 
+
+
+‘He loses his ox(-like docility) too readily and 
+easily :—to the end he would not listen to (the 
+truth about the course to be pursued). 
+
+
+LVII. (Two trigrams representing) wind, follow- 
+ing each other, form Sun. The superior man, in 
+accordance with this, reiterates his orders, and secures 
+the practice of his affairs. 
+
+
+1. ‘(Now) he advances, (now) he recedes :’—his 
+mind is perplexed. 
+
+
+‘It would be advantageous for him to have the 
+
+
+LVI. Different attempts are made to bring the idea of a 
+travelling stranger out of the trigrams Kan and Lf; but none 
+of them is satisfactory. Let Khung Ying-t4’s view serve as a 
+specimen of them :—‘ A fire on a mountain lays hold of the grass, 
+and runs with it over the whole space, not stopping anywhere long, 
+and soon disappearing ;—such is the emblem of the traveller.’ The 
+application may be derived well enough from the attributes of the 
+trigrams ; but does not fit in with the lessons of the Thwan and 
+Hsiang. 
+
+The meanness of the subject of line 1 does not arise from the 
+nature of his occupation ; but from his mind and aim being emptied 
+of all that is good and ennobling. 
+
+Strong and trusty servants are the most important condition for 
+the comfort and progress of the traveller; and therefore it alone is 
+resumed and expanded. 
+
+The subject of line 3 treats those below him with violence and 
+arrogance, which of course alienates them from him. 
+
+‘He has not got into his proper position’ seems to say no more 
+than that 4 is a strong line in an even place. 
+
+It is difficult to say what ‘he has reached a high place’ means. 
+The fifth line is not in this hexagram the ruler’s seat; but by his 
+qualities and gifts the subject of it attracts the attention and regard 
+of his friends and of his ruler. 
+
+The spirit that possesses the subject of line 6 is one of haughty 
+arrogance, with which the humility that ought to characterise him 
+cannot co-exist. His careless self-sufficiency has shut his mind 
+against all lessons of wisdom. 
+
+
+HEX. 54. APPENDIX II. 339 
+
+
+firmness of a brave soldier:’—his mind would in 
+that case be well governed. 
+
+
+2. ‘The good fortune springing from what bor- 
+ders on confusion’ is due to the position (of the 
+line) in the centre. 
+
+
+3. ‘The regret arising from the violent and 
+repeated efforts to penetrate’ shows the exhaustion 
+of the will. 
+
+4. ‘He takes game in his hunting, enough for the 
+threefold use of it :'—he achieves merit. 
+
+
+5. ‘The good fortune of (the subject of) the fifth 
+line, undivided,’ is owing to its correct position and 
+its being in the centre. 
+
+6. ‘The representative of penetration is beneath 
+a couch :'-—though occupying the topmost place, his 
+powers are exhausted. 
+
+‘He has lost the axe with which he executed his 
+decisions :'—though he try to be correct, there will 
+be evil. 
+
+
+LVII. I have said on the Thwan that some commentators make 
+the upper trigram symbolical of the ordinances of the ruler and the 
+lower symbolical of the obedience of the people. E.g., Khang-3ze 
+says :—‘ Superiors, in harmony with the duty of inferiors, issue their 
+commands; inferiors, in harmony with the wishes of their supe- 
+riors, follow them. Above and below there are that harmony and 
+deference; and this is the significance of the redoubled Sun. When 
+governmental commands and business are in accordance with what 
+is right, they agree with the tendencies of the minds of the people 
+who follow them.’ 
+
+Paragraph 2 seems to say that the sincerity of purpose indicated 
+by the central position of the second line conducts its subject to 
+the right course, despite the many considerations that might dis- 
+tract him. 
+
+‘ The willis exhausted’ in paragraph 3 intimates that ‘the repeated 
+efforts’ made by its subject have exhausted him. He can now only 
+regret his failures. 
+
+Z2 
+
+
+340 THE APPENDIXES. SECT. FI. 
+
+
+LVIII. (Two symbols representing) the waters 
+of a marsh, one over the other, form Tui. The 
+superior man, in accordance with this, (encourages) 
+the conversation of friends and (the stimulus of) 
+their (common) practice. 
+
+
+1. ‘The good fortune attached to the pleasure 
+of (inward) harmony’ arises from there being nothing 
+in the conduct (of the subject of the line) to awaken 
+doubt. 
+
+
+2. ‘The good fortune attached to the pleasure 
+arising from (inward sincerity)’ is due to the confi- 
+dence felt in the object (of the subject of the line). 
+
+
+3. ‘ The evil predicated of one’s bringing around 
+himself whatever can give pleasure’ is shown by 
+the inappropriateness of the place (of the line). 
+
+4. ‘The joy in connexion with (the subject of) 
+the fourth line, undivided,’ is due to the happiness 
+(which he will produce). 
+
+
+5. ‘He trusts in one who would injure him :’— 
+his place is that which is correct and appropriate. 
+
+
+6. ‘The topmost line, divided, shows the pleasure 
+(of its subject) in leading and attracting others :’— 
+his (virtue) is not yet brilliant. 
+
+
+What is said in paragraph 6 proceeds on a different view of the 
+Text from that which I have followed. 
+
+
+LVIII. The application of the Great Symbolism here will recall 
+to many readers the Hebrew maxims in Proverbs xxvii. 17, 19. The 
+sentiment of it, however, does not readily fit in to the teaching of 
+the hexagram as set forth in the Text. 
+
+There is nothing in the conduct of the subject of line 1 to awaken 
+suspicion. He has as yet taken no action; but it was not neces- 
+sary to say anything like this about the subject of line 2, his central 
+position being an assurance that he would never do anything of a 
+doubtful character. 
+
+
+HEX. £9. APPENDIX II. 341 
+
+
+LIX. (The trigram representing) water and that 
+for wind moving above the water form H wAan. 
+The ancient kings, in accordance with this, presented 
+offerings to God and established the ancestral temple. 
+
+
+1. ‘The good fortune attached to the first line, 
+divided,’ is due to the natural course (pursued by its 
+subject). 
+
+2. ‘Amidst the prevailing dispersion, he hurries 
+to his contrivance (for security) :'—he gets what he 
+desires. 
+
+3. ‘He has no regard to his own person :’—his 
+aim is directed to what is external to himself. 
+
+
+4. ‘He scatters the (different) parties (in the 
+state), and there is great good fortune :’—brilliant 
+and great (are his virtue and service). 
+
+
+5. ‘The accumulations of the royal (granaries) are 
+dispersed, and there is no error:’—this is due to 
+the correctness of the position. 
+
+
+6. ‘His bloody wounds are gone:’—he is far 
+removed from the danger of injury. 
+
+
+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 appropri- 
+ateness of the position of the subject of the line afford any expla- 
+nation of his trusting the subject of the weak line above, who would 
+only injure him? It ought to keep him on the contrary from doing 
+so. The commentators have seen this, and say that the paragraph 
+is intended by way of caution. 
+
+The action of the hexagram should culminate and end in line 5. 
+But the subject of it has not made brilliant attainment in the 
+firmness and correctness by which the love of pleasure should be 
+controlled. 
+
+
+LIX. The ‘in accordance with this’ must be equivalent to—‘ to 
+remedy the state of things thus symbolised.’ What follows certainly 
+
+
+342 THE APPENDIXES. SECT. Il. 
+
+
+LX. (The trigram representing) a lake, and above 
+it that for water, form Kieh. The superior man, 
+in accordance with this, constructs his (methods of) 
+numbering and measurement, and discusses (points 
+of) virtue and conduct. 
+
+
+1. ‘He does not quit the courtyard outside his 
+door :'—he knows when he has free course and 
+when he is obstructed. 
+
+
+2. ‘He does not quit the courtyard inside his 
+gate. There will be evil :'—he loses the time (for 
+action) to an extreme degree. 
+
+
+3. In ‘the lamentation for not observing the 
+(proper) regulations,’ who should there be to blame? 
+
+
+4. ‘The progress and success of the quiet and 
+natural (attention) to all regulations’ is due to the 
+deference which accepts the ways of (the ruler) 
+above. 
+
+
+5. ‘The good fortune arising from the regulations 
+enacted sweetly and acceptably’ is due to (the line) 
+
+
+amounts to this, that the ancient kings considered the services of 
+religion, sincerely and earnestly attended to, as calculated to counter- 
+act the tendency to mutual alienation and selfishness in the minds 
+of men. How they operated to have this beneficial effect we are 
+not told. Nor is it easy to account for the extension of what is said 
+in the Text about the establishment of the ancestral temple to the 
+presentation also of offerings to God. Probably the writer had the 
+same idea in his mind as in the Great Symbolism of hexagram 
+16, q. Vv. 
+
+‘The natural course’ pursued by the subject of line 1 is, pro- 
+bably, that required by the time. 
+
+‘What the subject of line 2 desired’ would be his success in 
+counteracting the prevailing tendency to disunion. 
+
+The view given of paragraph 5 is that propounded by AQ Hsi. 
+
+For paragraph 6 see the note on line 6 under the Text. 
+
+
+HEX. 61. APPENDIX II. 343 
+
+
+
+
+
+occupying the place (of authority) and being in the 
+centre. 
+
+
+6. ‘The regulations are severe and difficult. 
+Even with firm correctness there will be evil :'—the 
+course (indicated by the hexagram) is come to an 
+end. 
+
+
+LXI. (The trigram representing the waters of) 
+a marsh and that for wind above it form Aung F 0. 
+The superior man, in accordance with this, deli- 
+berates about cases of litigation and delays (the 
+infliction of) death. 
+
+
+1. ‘The first line, undivided, shows its subject 
+resting (in himself). There will be good fortune :’"— 
+no change has yet come over his purpose. 
+
+
+2. ‘Her young ones respond to her :’'—from the 
+(common) wish of the inmost heart. 
+
+
+3. ‘Now he beats his drum, and now he leaves 
+off:'—the position (of the line) is the appropriate 
+one for it. 
+
+
+LX. Various explanations of the Great Symbolism have been 
+attempted. E.g., Ahang-3ze says:—‘ The water which a lake or 
+marsh will contain is limited to a certain quantity. If the water 
+flowing in exceed that, it overflows. This gives us the idea of 
+Kieh.’ What is found on the application of it is to my mind equally 
+unsatisfactory. 
+
+The subject of line 1 knows when he might have free course and 
+when he is obstructed, and acts accordingly. He is regulated by a 
+consideration of the time. 
+
+The subject of line 1 ought not to act, and he is still. The sub- 
+ject of line 2 ought to act, and he also is still. The error and the 
+effect of it are great. 
+
+The subject of line 3 shows by his lamentation how he blames 
+himself. 
+
+The other three paragraphs are sufficiently explained in what is 
+said on the Text. 
+
+
+344 THE APPENDIXES. SECT. IT. 
+
+
+4. ‘A horse the fellow of which disappears :'-— 
+he breaks from his (former) companions, and mounts 
+upwards. 
+
+
+5. ‘He is perfectly sincere, and links others to 
+him in closest union :'—the place (of the line) is the 
+correct and appropriate one. 
+
+
+6. ‘Chanticleer (tries to) mount to heaven :'—but 
+how can (such an effort) continue long ? 
+
+
+LXII. (The trigram representing) a hill and that 
+for thunder above it form Hsiao Kwo. The 
+superior man, in accordance with this, in his conduct 
+exceeds in humility, in mourning exceeds in sorrow, 
+and in his expenditure exceeds in economy. 
+
+
+1. ‘There is a bird flying (and ascending) till the 
+result is evil :'—nothing can be done to avoid this 
+issue. 
+
+
+2. ‘He does not attempt to reach his ruler :'— 
+
+
+LXI. Dissatisfied with previous attempts to explain the Great 
+Symbolism, the Khang-hsi editors say:—‘The wind penetrates 
+things. The grass and trees of the level ground are shaken and 
+tossed by it; the rocky valleys and caverns in their sides have it 
+blowing round about them; and it acts also on the depths of the 
+collected waters, the cold of which disappears and the ice is melted 
+before it. This is what makes it the emblem of that perfect sincerity 
+which penetrates everywhere. The litigations of the people are like 
+the deep and dark places of the earth. The kings examine with 
+discrimination into all secret matters connected with them, even 
+those which are here mentioned, till there is nothing that is not 
+penetrated by their perfect sincerity.’ But all this is greatly strained. 
+The symbolism of the eight trigrams gets pretty well played out in 
+the course of the 64 hexagrams. 
+
+1. ‘No change has come over the purpose :’—the sincerity, that 
+is, perfect in itself and of itself, continues. 
+
+2. One bond of loving regard unites the mother bird and her 
+young; so answers the heart of man to man. 
+
+
+HEX. 63. APPENDIX II. 345 
+
+
+a minister should not overpass the distance (be--. 
+tween his ruler and himself). 
+
+
+3. ‘Some in consequence find opportunity to 
+assail and injure him. There will be evil :’—how 
+great will it be! 
+
+
+4. ‘He meets the exigency (of his situation), with- 
+out exceeding (the proper course) :'-—(he does so), the 
+position being inappropriate (for a strong line). 
+
+‘If he go forward, there will be peril, and he must 
+be cautious :—the result would be that his course 
+would not be long pursued. 
+
+
+5. ‘There are dense clouds, but no rain :’—(the 
+line) is in too high a place. 
+
+6. ‘He does not meet the exigency (of his 
+situation), and exceeds (his proper course) :’'—(the 
+position indicates) the habit of domineering. 
+
+
+LXIII. (The trigram representing) fire and that 
+for water above it form At 3f. The superior 
+
+
+LXII. The Khang-hst editors endeavour to show the appro- 
+priateness of the Great Symbolism in this way :—‘ When thunder 
+issues from the earth, the sound of it comes with a rush and is loud ; 
+but when it reaches the top of a hill it has begun to die away and 
+is small.’ There is nothing in the Chinese about the hills being 
+high ; and readers will only smile at the attempted explanation. The 
+application of the symbolism, or rather of the idea of the hexagram, 
+is good, and in entire accordance with what I have stated that idea 
+to be. 
+
+
+Nothing can be done to avoid the issue mentioned in paragraph 1, 
+for the subject of the line brings it on himself. 
+
+Paragraph 2 deals only with the symbolism in the conclusion of 
+what is stated under line 2. The writer takes the view which I have 
+given on the Text. 
+
+For paragraphs 3 and 4 see the notes on the Text. 
+
+In line 5 the yin line is too high. If the line were yang, the 
+auspice would be different. : 
+
+
+346 THE APPENDIXES. SECT. It. 
+
+
+man, in accordance with this, thinks of evil (that 
+may come), and beforehand guards against it. 
+
+
+1. ‘He drags back his wheel :’—as we may rightly 
+judge, there will be no mistake. 
+
+
+2. ‘In seven days she will find it:’'—for the course 
+pursued is that indicated by the central position (of 
+the line). 
+
+
+3. ‘He was three years in subduing it:'—enough 
+to make him weary. 
+
+
+4. ‘He is on his guard all the day:'—he is in 
+doubt about something. 
+
+
+5. ‘The slaughtering of an ox by the neighbour 
+in the east is not equal to (the small sacrifice of) the 
+neighbour in the west:’—because the time (in the 
+latter case is more important and fit). 
+
+‘His sincerity receives the blessing :—good for- 
+tune comes on a great scale. 
+
+6. ‘His head is immersed ; the position is peril- 
+ous:’—how could such a state continue long ? 
+
+
+LXIV. (The trigram representing) water and 
+that for fire above it form Wei 3i. The superior 
+man, in accordance with this, carefully discriminates 
+among (the qualities of) things, and the (different) 
+positions they (naturally) occupy. 
+
+
+1. ‘His tail gets immersed:’—this is the very 
+height of ignorance. 
+
+
+LXIII. Water and fire coming together as here, fire under the 
+water, each element occupies its proper place, and their interaction 
+will be beneficial. Such is the common explanation of the Great 
+Symbolism; but the connexion between it and the application of 
+it, which also is good in itself, is by no means clear. 
+
+The notes on the different lines present nothing that has not been 
+dealt with in the notes on the Text. 
+
+
+HEX. 64. APPENDIX II. 347 
+
+
+2. ‘The second line, undivided, shows good for- 
+tune arising from being firm and correct:'—it ts 
+in the central place, and the action of its subject 
+thereby becomes correct. 
+
+
+3. ‘(The state of things is) not yet remedied. 
+Advancing will lead to evil:’—the place (of the line) 
+is not that appropriate for it. 
+
+
+4. ‘By firm correctness there is good fortune, and 
+cause for repentance disappears:'—the aim (of the 
+subject of the line) is carried into effect. 
+
+
+5. ‘(We see) the brightness of a superior man:’— 
+the diffusion of that brightness tends to good 
+fortune. 
+
+
+6. ‘He drinks and gets his head immersed :’— 
+he does not know how to submit to the (proper) 
+regulations. 
+
+
+LXIV. In this last hexagram we have water below and fire above, 
+so that the two cannot act on each other, and the Symbolism may 
+represent the unregulated condition of general affairs, the different 
+classes of society not harmonising nor acting together. The appli- 
+cation follows naturally. 
+
+A Hsi and others suspect an error in the text of paragraph 1; 
+yet a tolerable meaning comes from it as it stands. 
+
+The Khang-hsi editors observe on paragraph 2 that an undivided 
+line in the second place, and a divided line in the fifth place, are 
+both incorrect, and yet it is often said of them that with firm cor- 
+rectness in their subjects there will be good fortune ;—such is the 
+virtue of the central position. This principle is at last clearly enun- 
+ciated in this paragraph. 
+
+Khang-3ze says :—‘ The subject of line 4 has the ability which the 
+time requires, and possesses also a firm solidity. He can carry out 
+therefore his purpose. There will be good fortune, and all cause 
+for repentance will disappear. The smiting of the demon region 
+was the highest example of firm correctness,’ 
+
+Both the symbols in paragraph 6 indicate a want of caution, and 
+an unwillingness to submit one’s impulses to the regulation of reason 
+and prudence. 
+
+
+APPENDIX III. 
+
+
+Tue GREAT APPENDIX. SEeEcTION I. 
+
+
+Chapter I. 1. Heaven is lofty and honourable; 
+earth is low. (Their symbols), Zien and Khwan, 
+(with their respective meanings), were determined 
+(in accordance with this). 
+
+Things low and high appear displayed i in a similar 
+relation. The (upper and lower trigrams, and the 
+relative position of individual lines, as) noble and 
+mean, had their places assigned accordingly. 
+
+Movement and rest are the regular qualities (of 
+their respective subjects). Hence comes the definite 
+distinction (of the several lines) as the strong and 
+the weak. 
+
+(Affairs) are arranged together according to their 
+tendencies, and things are divided according to their 
+classes. Hence were produced (the interpretations 
+in the Y1, concerning) what is good [or lucky] and 
+evil [or unlucky]. 
+
+In the heavens there are the (different) figures 
+there completed, and on the earth there are the 
+(different) bodies there formed. (Corresponding to 
+them) BereCihe changes and transformations exhi- 
+bited (in the Yt). 
+
+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. I. APPENDIX III. 349 
+
+
+3. We have the exciting forces of thunder and 
+lightning; the fertilising influences of wind and rain ; 
+and the revolutions of the sun and moon, which give 
+rise to cold and warmth. 
+
+4. The attributes expressed by A Zien constitute 
+the male; those expressed by Khwan constitute 
+the female. | 
+
+5. Khien (symbolises Heaven, which) directs the 
+great beginnings of things; Khwa&n (symbolises 
+Earth, which) gives to them their completion. 
+
+6. It is by the ease with which it proceeds that 
+Khien directs (as it does), and by its unhesitating 
+response that Khwan exhibits such ability. 
+
+7. (He who attains to this) ease (of Heaven) will 
+be easily understood, and (he who attains to this) 
+freedom from laborious effort (of the Earth) will be 
+easily followed. He who is easily understood will 
+have adherents, and he who is easily followed will 
+achieve success. He who has adherents can con- 
+tinue long, and he who achieves success can become 
+great. To be able to continue long shows the 
+virtue of the wise and able man; to be able to 
+become great is the heritage he will acquire. 
+
+8. With the attainment of such ease and such 
+freedom from laborious effort, the mastery is got of 
+all principles under the sky. With the attainment 
+of that mastery, (the sage) makes good his position 
+in the middle (between heaven and earth). 
+
+
+Chapter I is an attempt to show the correspondency between the 
+phenomena of external nature ever changing, and the figures of the 
+Yt King ever varying. The first four paragraphs, it is said, show, 
+from the phenomena of production and transformation in external 
+
+
+350 THE APPENDIXES. SECT. I. 
+
+
+Chapter II. 9. The sages set forth the diagrams, 
+inspected the emblems contained in them, and 
+appended their explanations ;—in this way the good 
+fortune and bad (indicated by them) were made 
+clear. 
+
+10. The strong and the weak (lines) displace each 
+other, and produce the changes and transformations 
+(in the figures). 
+
+11, Therefore the good fortune and evil (men- 
+tioned in the explanations) are the indications of the 
+right and wrong (in men’s conduct of affairs), and 
+the repentance and regret (similarly mentioned) are 
+the indications of their sorrow and anxiety. 
+
+
+nature, the principles on which the figures of the Yf were made. 
+The fifth and sixth paragraphs show, particularly, how the attri- 
+butes represented by the figures AAien and Khwi&n are to be 
+found in (the operations of) heaven and earth. The last two para- 
+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 paragraph 3 we have five of the six derivative tn- 
+grams ;—the six ‘children,’ according to the nomenclature of the 
+W4an arrangement. ‘Thunder’ stands for 4an (==_==), ‘light- 
+ning’ for li (===>), ‘wind’ for sun (===|>)), and ‘rain’ for 
+khan (===). ‘The sun,’ however, is also an emblem of li, 
+and ‘the moon’ one of kan (=="==), generally said to represent 
+‘mountains, while tui (===), representing ‘collections of 
+water,’ has no place in the enumeration. A Hsf says that in 
+paragraph 3 we have the natural changes seen in the phenomena 
+of the sky, while in 4 we have such changes as find body and 
+figure on the earth. 
+
+Paragraphs 5 and 6 have both been misunderstood from neglect 
+of the peculiar meaning of the character Aih (441), and from 
+
+
+taking it in its common acceptation of ‘knowing.’ Both com- 
+mentaries and dictionaries point out that it is here used in the 
+sense of ‘directing,’ ‘ presiding over.’ In paragraph 7, however, it 
+resumes its ordinary significancy. | 
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+CHAP. II. APPENDIX III. 351 
+
+
+
+
+
+12. The changes and transformations (of the lines) 
+are the emblems of the advance and retrogression 
+(of the vital force in nature). Thus what we call 
+the strong and the weak (lines) become the emblems 
+of day and night. The movements which take 
+place in the six places (of the hexagram) show the 
+course of the three extremes (i. e. of the three 
+Powers in their perfect operation). 
+
+13. Therefore what the superior man rests in, in 
+whatever position he is placed, is the order shown 
+in the Yt; and the study which gives him the 
+greatest pleasure is that of the explanations of the 
+several lines. 
+
+
+14. Therefore the superior man, when living 
+quietly, contemplates the emblems and studies the 
+explanations of them; when initiating any move- 
+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 g—12, and tells us how the sages, king 
+WaAn and the duke of A4u, proceeded in making the Y{, so that 
+the good fortune and bad of men’s courses should be indicated by 
+it in harmony with right and wrong, and the processes of nature. 
+Paragraphs 13, 14 form the second part, and speak of the study of 
+the Yi by the superior man, desirous of doing what is right and 
+increasing his knowledge, and the advantages flowing from it. 
+
+I can follow to some extent the first two statements of para- 
+graph 12, so far as the ideas of the writer are concerned, though 
+asserting any correspondence between the changes of the lines of 
+the diagrams, and the operations of external nature, as in the suc- 
+cession of day and night, is merely an amusement of the fancy. I 
+all but fail, however, to grasp the idea in the last statement. In the 
+trigram, the first line represents earth; the second, man; and the 
+
+
+352 THE APPENDIXES. SECT. I. 
+
+
+
+
+
+Chapter III. 15. The Thwan speak of the em- 
+blematic figures (of the complete diagrams). The 
+Y4o speak of the changes (taking place in the 
+several lines). | 
+
+16. The expressions about good fortune or bad 
+are used with reference to (the figures and lines, as) 
+being right or wrong (according to the conditions of 
+time and place); those about repentance or regret 
+refer to small faults (in the satisfying those con- 
+ditions) ; when it is said ‘there will be no error,’ or 
+‘no blame, there is reference to (the subject) 
+repairing an error by what is good. 
+
+17, Therefore the distinction of (the upper and 
+lower trigrams and of the individual lines) as noble 
+or mean is decided by the (relative) position (of the 
+lines); the regulations of small and great are found 
+in the diagrams, and the discriminations of good 
+and bad fortune appear in the (subjoined) ex- 
+planations. 
+
+18. Anxiety against (having occasion for) re- 
+pentance or regret should be felt at the boundary 
+line (between good and evil). The stirring up the 
+thought of (securing that there shall be) no blame 
+arises from (the feeling of) repentance. 
+
+
+third, heaven; in the hexagram, the first and second lines are 
+assigned to earth; the third and fourth, to man; and the fifth and 
+sixth, to heaven. These are the three Powers, and each Power 
+has ‘a Grand Extreme,’ where its nature and operation are seen 
+in their highest ideal. This is to some extent conceivable ; but 
+when I try to follow our author, and find an analogy between the 
+course of these extremes and the movements in the places of the 
+diagrams, I have no clue by which to trace my way. For the con- 
+cluding sentence of paragraph 14 see the duke of Aau on the last 
+line of hexagram 14. 
+
+
+ra 
+
+
+
+
+
+CHAP. 4. APPENDIX III. 353 
+
+
+19. Thus of the diagrams some are small, and 
+some are great; and of the explanations some are 
+startling, and some are unexciting. Every one of 
+those explanations has reference to the tendencies 
+(indicated by the symbols). 
+
+
+Chapter IV. 20. The Yi was made on a principle 
+of accordance with heaven and earth, and shows us 
+therefore, without rent or confusion, the course (of 
+things) in heaven and earth. 
+
+21. (The sage), in accordance with (the Y4), 
+looking up, contemplates the brilliant phenomena of 
+the heavens, and, looking down, examines the defi- 
+nite arrangements of the earth ;—thus he knows the 
+causes of darkness (or, what is obscure) and light 
+(or, what is bright). He traces things to their be- 
+ginning, and follows them to their end;—thus he 
+knows what can be said about death and life. (He 
+
+
+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 it from king Wan and his son. The imperial editors 
+say that it expands the meaning of the fourth paragraph, the third 
+of chapter 2. It does do so, but this account hardly covers all 
+its contents. 
+
+To understand the names ‘small and great,’ as used of the dia- 
+grams in paragraphs 17 and 19, it should be noted that hexagrams 
+to which the divided or yin line gives their character are termed 
+‘small,’ and those where the undivided or yang line rules are 
+
+
+called ‘great.’ K4u (44, ===), Thun (33, ===), and Phei 
+
+
+
+
+
+
+
+
+
+
+
+(12, ===) are instances of the former class; Fa (24, = =), 
+Lin (19, = =), and Thai (11, = =) of the other. 
+
+It is observed by 3h4i A’ing (early in the Ming dynasty) that the 
+terms ‘ diagrams’ and ‘explanations’ must be understood not only 
+of the whole figures but also as embracing the several lines, 
+
+
+[16] Aa 
+
+
+
+
+
+354 THE APPENDIXES. SECT. I. 
+
+
+perceives how the union of) essence and breath form 
+things, and the (disappearance or) wandering away 
+of the soul produces the change (of their constitu- 
+tion) ;—thus he knows the characteristics of the 
+anima and animus. 
+
+22, There is a similarity between him and heaven 
+and earth, and hence there is no contrariety in him 
+to them. His knowledge embraces all things, and 
+his course is (intended to be) helpful to all under 
+the sky ;—and hence he falls into no error. He acts 
+according to the exigency of circumstances without 
+being carried away by their current; he rejoices in 
+Heaven and knows its ordinations ;—and hence he 
+has no anxieties. He rests in his own (present) 
+position, and cherishes (the spirit of) generous 
+benevolence ;— and hence he can love (without 
+reserve). 
+
+23. (Through the 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 
+phenomena) ;—it is thus that his operation is spirit- 
+like, unconditioned by place, while the changes 
+which he produces are not restricted to any form. 
+
+
+Chapter IV, paragraphs 20-23, is intended still more to exalt the 
+Yi, and seems to say that the sage by means of it can make an exhaus- 
+tive 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 Afi 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 
+hexagrams, as=‘in accordance with’ and not ‘by means of.’ The 
+
+
+
+
+
+CHAP. 5. APPENDIX III. 355 
+
+
+Chapter V. 24. The successive movement of the 
+inactive and active operations constitutes what is 
+called the course (of things). 
+
+
+imperial editors append to their statement of A’s account, that it 
+must be borne in mind that the sages had not to wait till the Yt 
+was made to conduct their exhaustive study. They had done that 
+before, 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 
+nature ; but its authors knew nature before they made it. 
+
+In paragraph 21, ‘the brilliant phenomena of the heavens’ are 
+the various shining bodies of the sky, with their rising and setting; 
+‘the definite arrangements of the earth’ are the different situations 
+of its parts according to the points of the compass, and its surface 
+as diversified by mountain and valley; and by the study of these 
+the causes of day and night are known as being the expansion and 
+contraction of the elementary ether. The same thing produces 
+the facts of birth or life and death. 
+
+Zing, which I have translated ‘essence,’ denotes the more 
+subtle and pure part of matter, and belongs to the grosser form of 
+the elementary ether; &Af, or ‘spirit,’ is the breath, still material, 
+but purer than the zing, and belongs to the finer, and more active 
+form of the ether. Here £Af is ‘the breath of life’ In the hwun 
+or ‘soul (animus), the £47 predominates, and the zing in the 
+pho oranimal soul. At death the hwun wanders away, ascending, 
+and the pho descends and is changed into a ghostly shade. So did 
+the ancient Chinese grope their way from material things to the 
+concept and representation of what was immaterial. 
+
+For my ‘ characteristics of the anima and animus,’ Dr. Med- 
+hurst rendered ‘the circumstances and conditions of the Kwe1 
+Shans’ (Theology of the Chinese, pp. ro—12); but he observes that 
+‘the Kwei Shans in the passage are evidently the expanding and 
+contracting principles of human life.’ The kwei shans are brought 
+about by the dissolution of the 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. It is difficult to express one’s self clearly on a subject 
+treated so briefly and enigmatically in the text. 
+
+We must understand that the subject of the predicates in this 
+and the next two paragraphs is ‘the sage,’ who has endeavoured to 
+give a transcript of his views and doings in the Yf. The character, 
+
+
+Aa 2 
+
+
+356 THE APPENDIXES. SECT. I. 
+
+
+25. That which ensues as the result (of their 
+movement) is goodness; that which shows it in its 
+completeness is the natures (of men and things). 
+
+26. The benevolent see it and call it benevolence. 
+The wise see it and call it wisdom. The common 
+people, acting daily according to it, yet have no 
+knowledge of it. Thus it is that the course (of 
+things), as seen by the superior man, is seen by 
+few. 
+
+27. It is manifested in the benevolence (of its 
+operations), and (then again) it conceals and stores 
+up its resources. It gives their stimulus to all 
+things, without having the same anxieties that pos- 
+sess the sage. Complete is its abundant virtue and 
+the greatness of its stores! 
+
+28. Its rich possessions is what is intended by 
+‘the greatness of its stores;’ the daily renovation 
+which it produces is what is meant by ‘the abun- 
+dance of its virtue.’ 
+
+29. Production and reproduction is what is called 
+(the process of ) change. 
+
+30. The formation of the semblances (shadowy 
+forms of things) is what we attribute to Kien; the 
+giving to them their specific forms is what we attri- 
+bute to Khw&n. 
+
+31. The exhaustive use of the numbers (that turn 
+
+
+which I have translated by ‘spirit-like’ in paragraph 23, is different 
+from &Ai in paragraph 21. It is shan, a character of the phonetic 
+class, while its primary material signification has not been satis- 
+factorily ascertained. ‘The Chinese,’ says P. Regis (vol. ii. p. 445), 
+‘use it in naming the soul, true angels, and the genii of idola- 
+ters ; and the Christian Chinese use it when they speak of God, of 
+the Holy Spirit, of angels, and of the soul of man. For what else 
+could they do?’ 
+
+
+
+
+
+
+
+
+CHAP. 5. APPENDIX III. 357 
+
+
+up in manipulating the stalks), and (thereby) knowing 
+(the character of) coming events, is what we call 
+prognosticating ; the comprehension of the changes 
+(indicated leads us to) what we call the business (to 
+be done). 
+
+32. That which is unfathomable in (the move- 
+ment of) the inactive and active operations is (the 
+presence of a) spiritual (power). 
+
+
+
+
+
+Chapter V, paragraphs 24-32, still shows us the Yf 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 to rest, through which all things -are formed, now still, 
+now in motion, now expanding, now contracting. It is customary 
+to speak of two forms of an original ether as the two elementary 
+principles, but they are really one and the same ether, in a twofold 
+condition, with a twofold action. By their successive movement 
+the phenomena of existence are produced,—what I have called 
+‘the course (of things)’ in paragraph 24. It is attempted, however, 
+by many native scholars and by some sinologists, to give to t4o, 
+the last character in that paragraph, the meaning of ‘reason,’ that 
+which intelligently guides and directs the movements of the two 
+‘elements. But this view is not in harmony with the scope of the 
+chapter, nor can the characters be fairly construed so as to justify 
+such an interpretation. 
+
+The imperial editors say that the germ of the Mencian doctrine 
+about the goodness of human nature is in paragraph 25; but it 
+sayS more widely, that ‘every creature is good,’ according to its 
+ideal as from the plastic yin and yang. But few, the next para- 
+graph tells us, can understand the measure of this goodness. 
+
+‘The benevolent operations’ in the course of things in para- 
+graph 27 are illustrated from the phenomena of growth and beauty 
+in spring and summer; and the cessation of these in autumn and 
+winter may be called ‘a concealing and storing them up.’ 
+
+Paragraph 29 seems to state the origin of the name Yf as 
+applied to the book, the Yi King. 
+
+In paragraph 30 the names Aien and Khwin take the place 
+of yin and yang, as used in paragraphs 24 and 32. In Xhien, 
+
+
+358 THE APPENDIXES. SECT. I. 
+
+
+Chapter VI. 33. Yes, wide is the Yt and great! 
+If we speak of it in its farthest reaching, no limit 
+can be set to it; if we speak of it with reference to 
+what is near at hand, (its lessons are) still and 
+correct; if we speak of it in connexion with all 
+between heaven and earth, it embraces all. 
+
+34. There is Kien. In its (individual) stillness 
+it is self-absorbed; when exerting its motive power 
+it goes straight forward ; and thus it ts that its pro- 
+ductive action is ona grand scale. Thereis KhwA4n. 
+In its (individual) stillness, it is self-collected and 
+capacious ; when exerting its motive power, it de- 
+velopes its resources, and thus its productive action 
+is on a wide scale. 
+
+35. In its breadth and greatness, (the Y{) corre- 
+
+
+the symbol of heaven, every one of its three lines is undivided ; it 
+is the concentration of the yang faculty; so Khw&n, the symbol 
+of the earth, is the concentration of the yin. The critics them- 
+selves call attention to the equivalence of the symbolic names here 
+given to yin and yang. The connexion of the two is necessary 
+to the production of any one substantial thing. The yang origin- 
+ates a shadowy outline which the yin fills up with a definite sub- 
+stance. So actually in nature Heaven (X/ien) and Earth (Khwan) 
+Operate together in the production of all material things and 
+beings. 
+
+The ‘numbers,’ mentioned in paragraph 31, are not all or any 
+numbers generally, but 7, 8, 9, 6, those assigned to the four ‘em- 
+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 are prognosticated are not 
+particular events, which the diviner has not already forecast, but the 
+character of events or courses of actions already contemplated, as 
+good or evil, lucky or unlucky, in their issue. 
+
+The best commentary on paragraph 32 is supplied by paragraphs 
+8-10 of Appendix VI. The ‘Spirit’ is that of ‘God;’ and this 
+settles the meaning of tao in paragraph 24, as being the course of 
+nature, in which, according to the author, ‘God worketh all in all.’ 
+
+
+
+
+
+
+
+
+
+
+
+CHAP. 7. APPENDIX IIT. 359 
+
+
+sponds to heaven and earth; in its ever-recurring 
+changes, it corresponds to the four seasons; in its 
+mention of the bright or active, and the dark or 
+inactive operation, it corresponds to the sun and 
+moon; and the excellence seen in the ease and ready 
+response (of its various operations) corresponds to 
+the perfect operations (presented to us in the pheno- 
+mena of nature). 
+
+
+Chapter VII. 36. The Master said :—‘Is not the 
+Yt a perfect book?’ It was by the Yt that the 
+sages exalted their virtue, and enlarged their sphere 
+of occupation. Their wisdom was high, and their 
+rules of conduct were solid. That loftiness was 
+after the pattern of heaven; that solidity, 
+pattern of earth. — LIB, 
+
+
+me 
+
+
+
+
+
+
+
+
+
+
+
+Chapter VI, paragraphs 33-35, goes on further 
+Yi as holding up the mirror to nature in all its ope 
+its widest extent. The grandiloquent language, however, enn 
+only to this, that, when we have made ourselves acquainted with 
+the phenomena of nature, we can, with a heated fancy, see some 
+analogy to them in the changes of the diagrams and lines of the 
+¥t book. 
+
+#Khien and Khwan must be taken as the same names are 
+understood in paragraph 30 above. 
+
+‘The Yi,’ with which paragraph 33 begins, must be understood 
+also at the commencement of paragraph 35. The character which 
+I have translated by ‘corresponds’ throughout this last chapter, 
+should not, it is observed, have stress laid upon it. AQ Hsi says 
+that it is simply equal to the ‘there is a similarity’ of paragraph 
+22. ‘The bright or active element’ and ‘the dark or inactive’ 
+are in the original, ‘the yang and the yin. The correspondence 
+predicated between them and the sun and moon, the brightness 
+and warmth of the one, and the paleness and coldness of the 
+other, shows us how those names arose, and that it is foreign to 
+the original concept of them to call them ‘the male and female 
+principles :’—with the last clause compare paragraphs 6-8. 
+
+
+360 THE APPENDIXES. ‘SECT. I. 
+
+
+37. Heaven and earth having their positions as 
+assigned to them, the changes (of nature) take place 
+between them. The nature (of man) having been 
+completed, and being continually preserved, it is 
+the gate of all good courses and righteousness. 
+
+
+Chapter VIII. 38. The sage was able to survey 
+all the complex phenomena under the sky. He 
+then considered in his mind how they could be 
+figured, and (by means of the diagrams) represented 
+their material forms and their character. Hence 
+these (diagrams) are denominated Semblances (or 
+emblematic figures, the Hsiang). 
+
+39. A (later) sage was able to survey the motive 
+influences working all under the sky. He contem- 
+plated them in their common action and special 
+nature, in order to bring out the standard and 
+proper tendency of each. He then appended his 
+
+
+Chapter VII, paragraphs 36, 37, is understood to set forth how 
+the sages embodied the teachings of the Yi in their character and 
+conduct. But when it is said that ‘it was by the Yi that they 
+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 
+in the symbols of the Yi. 
+
+‘ Their rules of conduct were solid,’ in paragraph 36, is, literally, 
+‘their rules were low.’ To the height of heaven reached by the 
+wisdom of the sages, the author opposes the low-lying earth, 
+between which and their substantial practices and virtues he dis- 
+covered some analogy. 
+
+It will be seen that the chapter commences with ‘The Master 
+said.’ AQ Hsi observes that ‘as the Ten Appendixes were all 
+made by the Master, these words are out of place, and that he 
+conjectures that wherever they occur here and elsewhere, they 
+were added after the sage’s time.’ Their occurrence very seri- 
+ously affects the question of the authorship of the Appendixes, ° 
+which I have discussed in the Introduction, pages 28-31. 
+
+
+CHAP, 8. APPENDIX III. 361 
+
+
+explanation (to each line of the diagrams), to deter- 
+mine the good or evil indicated by it. Hence those 
+(lines with their explanations) are denominated Imi- 
+tations (the Y 4o). 
+
+40. (The diagrams) speak of the most complex 
+phenomena under the sky, and yet there is nothing 
+in them that need awaken dislike ; the explanations 
+of the lines speak of the subtlest movements under 
+the sky, and yet there is nothing in them to produce 
+confusion. 
+
+41. (A learner) will consider what is said (under 
+the diagrams), and then speak; he will deliberate 
+on what is said (in the explanations of the lines), and 
+then move. By such consideration and deliberations 
+he will be able to make all the changes which he 
+undertakes successful. 
+
+
+42. ‘Here hid, retired, cries out the ‘crane; 
+Her young’s responsive cry sounds there. 
+Of spirits good I drain this cup; 
+With thee a cup I'll freely share.’ 
+
+
+The Master said :—‘The superior man occupies 
+his apartment and sends forth his words. If they 
+be good, they will be responded to at a distance of 
+more than a thousand It ;—how much more will they 
+be so in the nearer circle! He occupies his apart- 
+ment and sends forth his words. If they be evil, 
+they will awaken opposition at a distance of more 
+than a thousand If;—how much more will they do 
+so in the nearer circle! Words issue from one’s 
+person, and proceed to affect the people. Actions 
+proceed from what is near, and their effects are seen 
+at a distance. Words and actions are the hinge and 
+spring of the superior man. The movement of that 
+
+
+362 THE APPENDIXES. SECT. I. 
+
+
+hinge and spring determines glory or disgrace. His 
+words and actions move heaven and earth ;—may he 
+be careless in regard to them?’ 
+
+43. ‘(The representative of) the union of men first 
+cries out and weeps, and afterwards laughs.’ The 
+Master said, on this :— 
+
+‘The ways of good men (different seem). 
+This in a public office toils; 
+
+That in his home the time beguiles. 
+One man 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, 
+Fragrance like orchid plants diffuse.’ 
+
+
+44. ‘The first line, undivided, shows its subject 
+placing mats of the white grass beneath what he 
+sets on the ground. The Master said :—‘ To place 
+the things on the ground might be considered suf- 
+ficient; 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- 
+fulness. The white grass is a trivial thing, but, 
+through the use made of it, it may become impor- 
+tant. He who goes forward using such careful art 
+will not fall into any error.’ 
+
+45. ‘A superior man toiling laboriously and yet 
+humble! He will bring things to an end, and with 
+good fortune. The Master said on this:—‘ He 
+toils with success, but does not boast of it; he 
+achieves merit, but takes no virtue to himself from 
+it;—this is the height of generous goodness, and 
+speaks of the man who with (great) merit yet places 
+
+
+CHAP. 8. APPENDIX III. 363 
+
+
+himself below others. He wishes his virtue to be 
+more and more complete, and in his intercourse with 
+others to be more and more respectful ;—he who 
+is so humble, carrying his respectfulness to the 
+utmost, will be able to preserve himself in his 
+position.’ 
+
+46. ‘The dragon (is seen) beyond his proper 
+haunts; there will be occasion for repentance. The 
+Master said on this:—‘He is noble, but is not in 
+his correct place; he is on high, but there are no 
+people to acknowledge him; there is a man of virtue 
+and ability below, but he will not assist him. Hence 
+whatever movement he may make will give occasion 
+for repentance.’ 
+
+47. ‘He does not quit the courtyard before his 
+door ;—there will be no occasion for blame.’ The 
+Master said on this :—‘ When disorder arises, it will 
+be found that (ill-advised) speech was the stepping- 
+stone to it. If a ruler do not keep secret (his 
+deliberations with his minister), he will lose that 
+minister. If a minister do not keep secret (his 
+deliberations with his ruler), he will lose his life. 
+If (important) matters in the germ be not kept 
+secret, that will be injurious to their accomplishment. 
+Therefore the superior man is careful to maintain 
+secrecy, and does not allow himself to speak.’ 
+
+48. The Master said :—‘ The makers of the Yt may 
+be said to have known (the philosophy of) robbery. 
+The Yi says, “ He is a burden-bearer, and yet rides 
+in a carriage, thereby exciting robbers to attack 
+him.” Burden-bearing is the business of a small 
+man. A carriage is the vehicle of a gentleman. 
+When a small man rides in the vehicle of a gentle- 
+
+
+364 THE APPENDIXES. 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 Yi 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 
+here we have an account of the formation of the diagrams, and of 
+the explanation of the whole hexagrams and of the individual 
+lines. ‘The sage’ in paragraph 38 is intended presumably of 
+Ff-hsi; but we cannot say, from it, whether the writer thought of 
+him as having formed only the eight trigrams, or all the sixty-four 
+hexagrams, In the diagrams, however, we have semblances, or 
+representations, of the phenomena of nature, even the most com- 
+plex, and hard to be disentangled. Paragraph 39 goes on to 
+speak of the explanation more especially of the individual lines, by 
+the duke of Kau, as symbolical of good luck or evil, as they turned 
+up in the processes of divination. 
+
+Paragraph 40 declares the usableness (so to speak) of the dia- 
+grams and the explanations of them; and 41 shows us how a 
+learner or consulter of the Yt would actually proceed in using it. 
+
+In paragraphs 42-48 we have the words of Confucius on seven 
+lines in so many hexagrams, or’rather his amplification of the 
+words of the duke of Aau’s explanations of their symbolism. The 
+lines are 2 of hexagram 61; 5 of 13; 1 of 28; 3 of 15; 6 of 1; 
+1 of 60; and 3 of 40. What Confucius says is not without in- 
+terest, but does not make the principles on which the YT was 
+made any clearer to us. It shows how his object was to turn the 
+symbolism that he found to a moral or ethical account; and no 
+doubt he could have varied the symbolism, if he had been inclined 
+to do so. 
+
+I have spoken in the preceding chapter of the difficulty which 
+the phrase ‘The Master said’ presents to our accepting the Ap- 
+pendix as from the hand of Confucius himself. But his words in 
+paragraph 43 are in rhyme. He did not speak so. If he rhymed 
+his explanation of the symbolism of the line that is the ground- 
+work of that paragraph, why did he not rhyme his explanations of 
+
+
+CHAP. gy. APPENDIX III. 365 
+
+
+Chapter IX. 49. To heaven belongs (the num- 
+ber) 1; to earth, 2; to heaven, 3; to earth, 4; to 
+heaven, 5; to earth, 6; to heaven, 7; to earth, 8; 
+to heaven, 9; to earth, Io. 
+
+50. The numbers belonging to heaven are five, 
+and those belonging to earth are (also) five. The 
+numbers of these two series correspond to each 
+other (in their fixed positions), and each one has 
+another that may be considered its mate. The 
+heavenly numbers amount to 25, and the earthly to 
+30. The numbers of heaven and earth together 
+amount to 55. It is by these that the changes and 
+transformations are effected, and the spirit-like 
+agencies kept in movement. 
+
+51. The numbers of the Great Expansion, (multi- 
+plied 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- 
+sent the four seasons; and then the remainders are 
+returned, and placed (between) the two middle fingers 
+of the left hand, to represent the intercalary month. 
+In five years there are two intercalations, and there- 
+fore there are two operations; and afterwards the 
+whole process is repeated. 
+
+52. The numbers (required) for AAien (or the 
+
+
+the other lines? To answer these questions categorically is beyond 
+our power. The facts that suggest them increase the difficulty in 
+ascribing this and the other additions to the Yf to the later sage. 
+
+
+366 THE APPENDIXES, SECT. I. 
+
+
+undivided line) amount to 216; those for Khwan 
+(or the divided line), to 144. Together they are 
+360, corresponding to the days of the year. 
+
+53. The number produced by the lines in the 
+two parts (of the Y{) amount to 11,520, correspond- 
+ing to the number of all things. 
+
+54. Therefore by means of the four operations 
+is the Yi completed. It takes 18 changes to form 
+a hexagram. 
+
+
+55. (The formation of) the eight trigrams consti- 
+tutes the small completion (of the Y?). 
+
+56. If we led on the diagrams and expanded 
+them, if we prolonged each by the addition of the 
+proper lines, then all events possible under the sky 
+might have their representation. 
+
+57. (The diagrams) make manifest (by their ap- 
+pended explanations), the ways (of good and ill 
+fortune), and show virtuous actions in their spiritual 
+relations. In this way, by consulting them, we may 
+receive an answer (to our doubts), and we may also 
+by means of them assist the spiritual (power in its 
+agency in nature and providence). 
+
+58. The Master said:—‘ He who knows the method 
+of change and transformation may be said to know 
+what is done by that spiritual (power).’ 
+
+
+Chapter IX, paragraphs 49-58, is of a different character from 
+any of the preceding, and treats, unsatisfactorily, of the use of 
+numbers in connexion with the figure of the Yi and the practice 
+of divination. 
+
+In the Thang edition of the Y1, published in the seventh century, 
+paragraph 49 is the first of the eleventh chapter according to the 
+arrangement now followed. AAang-3ze restored it to its present 
+place, which it occupied, as has been proved, during the Han 
+
+
+CHAP. 10. APPENDIX III. 367 
+
+
+Chapter X. 59. In the Yi there are four things 
+characteristic of the way of the sages. We should 
+set the highest value on its explanations to guide 
+
+
+dynasty, and to which it properly belongs. It and the next para- 
+graph should be taken together, and are distinct from what fol- 
+lows, though the Thang edition is further confused in placing 51 
+before 50. 
+
+In 49 and 50 ‘heaven’ and ‘earth’ are used as we have seen 
+Khien and Khw4n are in paragraphs 30 and 34. Odd num- 
+bers belong to the strong or undivided line, which is symbolical of 
+the active operation in nature, and the even numbers to the weak 
+or divided line, symbolical of its inaction. The phraseology of 
+the paragraphs, however, can only be understood by a reference to 
+‘the river map,’ which has been given in the Introduction, pages 
+15, 16. 
+
+The map, as it appeared on the back of ‘ the dragon-horse,’ con- 
+sisted of so many circles, and so many dark circular markings, the 
+former, it was assumed, being of the yang character, and the 
+latter of the yin. Ff-hst for the circle substituted the strong or 
+undivided line ( ), and for the dark markings the weak or 
+divided (— —). It will be seen that the yang symbols are the 
+I, 3, 5, 7 and g circles, and the yin are the 2, 4, 6, 8 and ro cir- 
+cular markings, which is the pictorial delineation of paragraph 49. 
+The only thing to be said upon it is that the arrangement of the 
+five circles and ten circular markings is peculiar, and evidently 
+devised ‘for a purpose.’ So far, however, as we know, no figure 
+of the map was attempted till after the beginning of our twelfth 
+century. 
+
+The same figure is supposed to illustrate what is said in para- 
+graph 50: ‘The numbers of the two series correspond to each 
+other in their fixed positions.’ 1 and 2, and 3 and 4 certainly front 
+each other, and perhaps 5 and 6; but 7 and 8, and g and ro do 
+not do so in the same way. It is said also that ‘ each has another 
+that may be considered its mate.’ So it is with 1 and 6, 2 and 7, 
+3 and 8, 4 and g, but hardly with 5 and io, Further, 1+3+5 
++7+9=25; 2+4+6+8+10=30; and 25+30=655; all of 
+which points are stated. 
+
+The last statement in the paragraph, however, derives no illus- 
+tration, so far as I can see, from the figure. How can the num- 
+bers effect the things that are predicated of them? There is a 
+
+
+
+
+
+368 THE APPENDIXES. SECT. I. 
+
+
+us in speaking; on its changes for (the initiation of) 
+our movements; on its emblematic figures for (defi- 
+nite action as in) the construction of implements; 
+
+
+Sass — -— Se COC Ce CO 
+
+
+jargon indeed about the formation of the five elements, but in 
+order to make it appear not reasonable, but capable of being 
+related, writers call in ‘the Lo writing’ to the aid of ‘the Ho map;’ 
+and ‘the five elements’ is a division of the constituents of material 
+things, which is foreign to the Yi. 
+
+Paragraph 51 is intended to describe the process of divination 
+in manipulating the stalks, but the description is confused by intro- 
+ducing into it the four seasons and the subject of intercalation, so 
+as to be very difficult to understand. 
+
+In the middle of the Ho map are the five circles symbolical of 
+heaven and the ten dark terrestrial markings (five above and five 
+below the others). These multiplied together give fifty, which form 
+‘the great expansion.’ But 50 divining stalks or slips, when 
+divided, give either two odd numbers or two even; and therefore 
+one was put on one side. The remaining 49, however divided, 
+were sure to give two parcels of stalks, one containing an even 
+number of stalks, and the other an odd, and so might be said fan- 
+cifully to represent the undivided or strong, and the divided or 
+weak line. It is needless to go minutely into the other steps of 
+the process. Then comes in the counting the stalks by four, 
+because there are four seasons in the year, and those that remain 
+represent the intercalary days. But how could such a process 
+be of any value to determine the days necessary to be intercalated 
+in any particular year? The paragraph shows, however, that, 
+when it was written, the rule was to intercalate two months in five 
+years. But it does not say how many days would remain to be 
+carried on to the sixth year after the second intercalation. 
+
+Paragraph 52. The actual number of the undivided and divided 
+lines in the hexagrams is the same, 192 of each. But the repre- 
+sentative number of an undivided line is 9, and of a divided line 6. 
+Now g x4 (the number of the emblematic figures) x 6 (the lines of 
+each hexagram)= 216; and 6x4x6=144. The sum of these 
+products is 360, which was assumed, for the purpose of working 
+the intercalation, as the standard length of the year. But this was 
+derived from observation, and other considerations ;—it did not 
+come out of the Yf. 
+
+Paragraphs 53-56. The number in 53 arises thus:—192 (the 
+
+
+CHAP, Io. APPENDIX III. 369 
+
+
+and on its prognostications for our practice of 
+divination. 
+
+60. Therefore, when a superior man is about to 
+take action of a more private or of a public 
+character, he asks (the Yi), making his inquiry in 
+words. It receives his order, and the answer comes 
+as the echo'’s response. Be the subject remote or 
+near, mysterious or deep, he forthwith knows of 
+what kind will be the coming result. (If the Yi) 
+were not the most exquisite thing under heaven, 
+would it be concerned in such an operation as this ? 
+
+61. (The stalks) are manipulated by threes and 
+fives to determine (one) change; they are laid on 
+opposite sides, and placed one up, one down, to make 
+sure of their numbers; and the (three necessary) 
+
+
+number of each series of lines in the sixty-four hexagrams) x 36 
+(obtained as above) =6912, and 192 x 24= 4608, the sum of which 
+=11,520. This is said to be ‘the number of all things,’ the 
+meaning of which I do not know. The ‘four operations’ are 
+those described in paragraph 31. They were thrice repeated 
+in divination to determine each new line, and of course it took 
+eighteen of them to form a hexagram. The diagrams might be 
+extended ad infinitum, both in the number of lines and of 
+figures, by the natural process of their formation as shown in the 
+Introduction, page 14, without the aid of the divining stalks; and 
+no sufficient reason can be given why the makers of the figures 
+stopped at sixty-four. 
+
+It is difficult to believe the first statement in paragraph 57 and 
+to understand the second. What is it ‘to Shan or spiritualise 
+virtuous actions?’ The concluding statement approximates to 
+impiety. 
+
+We may grant what is affirmed in paragraph 58, but does 
+the Yi really give us any knowledge of the processes of change 
+and transformation in nature? What wiser are we after all the 
+affirmations about numbers? ‘Change’ = changings, understood 
+actively :—the work of Heaven ; ‘ transformations’ =evolution:—the 
+finish given by earth to the changing caused by Heaven, 
+
+[16] Bb 
+
+
+370 THE APPENDIXES. SECT. I. 
+
+
+changes are gone through with in this way, till they 
+form the figures pertaining to heaven or to earth. 
+Their numbers are exactly determined, and the 
+emblems of (all things) under the sky are fixed. (If 
+the Yt) were not the thing most capable of change 
+of all things under heaven, how could it effect such 
+a result as this? 
+
+62. In (all these operations forming) the Yt, there 
+is no thought and no action. It is still and without 
+movement; but, when acted on, it penetrates forth- 
+with to all phenomena and events under the sky. 
+If it were not the most spirit-like thing under the 
+sky, how could it be found doing this ? 
+
+63. The (operations forming the) Yf are the 
+method by which the sages searched out exhaus- 
+tively what was deep, and investigated the minutest 
+springs (of things). 
+
+64. ‘Those operations searched out what was 
+deep :'—therefore they could penetrate to the views 
+of all under the sky. ‘They made apparent the 
+minutest springs of (things) :'—therefore they could 
+bring to a completion all undertakings under the 
+sky. ‘Their action was spirit-like ::—therefore they 
+could make speed without hurry, and reached their 
+destination without travelling. 
+
+65. This is the import of what the Master said, 
+that ‘In the Yf there are four things indicating the 
+way of the sages.’ 
+
+
+Chapter X, paragraphs 59-65, enlarges on the service rendered 
+to men by the Yi, owing to the way in which it was made by the 
+sages to express their views and carry into effect their wishes. 
+
+Paragraph 59 mentions the four things in which its usefulness 
+appears. ‘The emblematic figures’ are the four hsiang, which 
+are produced by the manipulation of the undivided and divided 
+
+
+CHAP. IT. APPENDIX III. 37! 
+
+
+
+
+
+Chapter XI. 66. The Master said :—‘ What is it 
+that the Yt does? The Yf opens up (the knowledge 
+of the issues of) things, accomplishes the undertak- 
+ings (of men), and embraces under it (the way of) 
+all things under the sky. This and nothing more 
+is what the Yt does. Thereby the sages, through 
+(divination by) it, would give their proper course to 
+the aims of all under the sky, would give stability to 
+their undertakings, and determine their doubts.’ 
+
+67. Therefore the virtue of the stalks is versatile 
+
+
+lines, and whose representative numbers are 9, 8, 7,6. ‘ Divination’ 
+appears in the paragraph as pfi-shih, which means ‘divination by 
+the tortoise-shell and by the stalks.’ But the tortoise-shell had 
+nothing to do with the use of the Yf. Before the composition of 
+these Appendixes the two terms must have been combined to 
+express the practice of divination, without reference to its mode. 
+
+Paragraph 60 speaks of the explanations and prognostications 
+of the Yf. The ‘ exquisiteness’ ascribed to it would be due to the 
+sages who had devised it, and appended their explanations to it; 
+but the whole thing has no existence save in cloud-land. 
+
+Paragraph 61 speaks of the operations with the stalks till the 
+various changes in the results issued in the determination of the 
+emblematic figures, and then in the fixing of the individual lines 
+and entire hexagrams. Even A(@ Hsf admits that the references to 
+the different processes are now hardly intelligible. 
+
+Paragraph 62. How could the writer speak of the Yf without 
+thought or action as being most ‘spirit-like?’ If it did what he 
+asserts, those who contrived it might be so described? They would 
+have been beings whose operation was indeed like that of spirits, 
+inscrutable, ‘ unfathomable’ (paragraph 32), even like that of the 
+Spirit of God (VI, 10). 
+
+Paragraphs 63 and 64 ought not to be taken as saying that the 
+sages did the things described for themselves by the Yf. They 
+knew them of themselves, and made the Yf that others might come 
+by it to do the same. So the writer imagined. No words could 
+indicate more clearly than those of paragraph 65 that the para- 
+graphs between it and 59 did not come from Confucius, but from the 
+compiler of the Great Appendix, whoever he was. 
+
+
+Bb2 
+
+
+372 THE APPENDIXES. SECT. I. 
+
+
+and spirit-like; that of the diagrams is exact and 
+wise; and the meaning given by the six lines is 
+changeful to give (the proper information to men). 
+The sages having, by their possession of these 
+(three virtues), cleansed their minds, retired and 
+laid them up in the secrecy (of their own conscious- 
+ness). But their sympathies were with the people 
+in regard both to their good fortune and evil. By 
+their spirit-like ability they knew (the character of) 
+coming events, and their wisdom had stored up (all 
+experiences of) the past. Who could be able to 
+accomplish all this? (Only our) ancient sages, 
+quick in apprehension and clear in discernment, of 
+far-reaching intelligence, and all-embracing know- 
+ledge, and with a majesty, going spirit-like to its 
+objects ;—it was only they who could do so. 
+
+68. Therefore (those sages), fully understanding 
+the way of Heaven, and having clearly ascertained 
+the experience of the people, instituted (the employ- 
+ment of) these spirit-like things, as a provision for 
+the use of the people. The sages went about 
+the employment of them (moreover) by purifying 
+their hearts and with reverent caution, thereby 
+giving (more) spirituality and intelligence to their 
+virtue. 
+
+69. Thus, a door shut may be pronounced (analo- 
+gous to) Khwa4n (or the inactive condition), and the 
+opening of the door (analogous to) A4ien (or the 
+active condition). The opening succeeding the being 
+shut may be pronounced (analogous to what we 
+call) a change; and the passing from one of these 
+states to the other may be called the constant course 
+(of things). 
+
+The (first) appearance of anything (as a bud) is 
+
+
+CHAP, 11. APPENDIX III. 373 
+
+
+what we call a semblance; when it has received its 
+complete form, we call it a definite thing. 
+
+(The divining-plant having been produced, the 
+sages) set it apart and laid down the method of its 
+employment,—what we call the laws (of divination). 
+The advantage arising from it in external and in- 
+ternal matters, so that the people all use it, stamps 
+it with a character which we call spirit-like. 
+
+70. Therefore in (the system of) the Yt there is 
+the Grand Terminus, which produced the two ele- 
+mentary Forms. Those two Forms produced the 
+Four emblematic Symbols, which again produced 
+the eight Trigrams. 
+
+71. The eight trigrams served to determine the 
+good and evil (issues of events), and from this deter- 
+mination was produced the (successful prosecution 
+of the) great business (of life). 
+
+72. Therefore of all things that furnish models 
+and visible figures there are none greater than 
+heaven and earth; of things that change and ex- 
+tend an influence (on others) there are none greater 
+than the four seasons; of things suspended (in the 
+sky) with their figures displayed clear and bright, 
+there are none greater than the sun and moon; of 
+the honoured and exalted there are none greater 
+than he who is the rich and noble (one); in pre- 
+paring things for practical use, and inventing and 
+making instruments for the benefit of all under the 
+sky, there are none greater than the sages; to ex- 
+plore what is complex, search out what is hidden, 
+to hook up what lies deep, and reach to what is dis- 
+tant, thereby determining (the issues) for good or ill 
+of all events under the sky, and making all men 
+under heaven full of strenuous endeavours, there 
+
+
+374 THE APPENDIXES. SECT. {. 
+
+
+
+
+
+are no (agencies) greater than those of the stalks and 
+the tortoise-shell. 
+
+73. Therefore Heaven produced the spirit-like 
+things, and the sages took advantage of them. (The 
+operations of) heaven and earth are marked by (so 
+many) changes and transformations; and the sages 
+imitated them (by means of the Yt). Heaven hangs 
+out its (brilliant) figures from which are seen good 
+fortune and bad, and the sages made their emblema- 
+tic interpretations accordingly. The Ho gave forth 
+the map, and the Lo the writing, of (both of) which 
+the sages took advantage. 
+
+74. In the (scheme of the) Yt there are the four 
+symbolic figures by which they inform men (in divin- 
+ing of the lines making up the diagrams); the expla- 
+nations appended to them convey the significance (of 
+the diagrams and lines) ; and the determination (of the 
+divination) as fortunate or the reverse, to settle the 
+doubts (of men). 
+
+
+Chapter XI, paragraphs 66-74, treats of divination, and the 
+scheme of it supplied in the Yi. That scheme must be referred 
+first to Heaven, which produced the spirit-like things,—the divining- 
+plant and the tortoise; and next to the sages, who knew the mind 
+of Heaven, and made the plant and shell subservient to the pur- 
+pose for which they were intended. 
+
+Paragraph 66 answers the question of what the Yf does; and if 
+there were truth or reason in it, the book and its use would be 
+most important. I have closed the quotation of “the Master’s ” 
+words at the end of the paragraph; but really we do not know if 
+they extend so far, or farther. 
+
+Paragraphs 67 and 68 glorify the sages and their work. The 
+virtues of the divining-plant all belonged to them, and it was thus 
+that they were able to organise the scheme of divination. The 
+production of ‘the spirit-like things’ is, in paragraph 73, ascribed 
+to ‘Heaven ;’ the characters about them in these paragraphs mean 
+no more than is expressed in the translation. 
+
+
+CHAP, 12. APPENDIX III. 375 
+
+
+Chapter XII. 75. It is said in the Y?, ‘Help is 
+given to him from Heaven. There will be good 
+fortune ; advantage in every respect. The Master 
+
+
+Paragraph 69 shows how the antinomy of the yin and yang 
+pervades all nature, and how the sages turned it, as existing pre- 
+eminently in the divining-plant, to account. 
+
+Paragraph 70. Evidently the author had in view here the genesis 
+of the diagrams of the Yi, the number of figures increasing in a 
+geometrical progression with the ratio of 2, while the lines of the 
+figures form an arithmetical progression with the common differ- 
+ence of 1. This is quite plain after ‘the two elementary forms 
+( and —— ==)’ have been made. They give birth to ‘the 
+four emblematic symbols,’ each of two lnes (———, ==, 
+==, = = , known, in this order, as the Grand or old Yang, 
+the young Yin, the young Yang, and the Grand or old Yin). By 
+the addition to each of these symbols first of the yang line, and 
+then of the yin, there arise the eight trigrams, each of three lines; 
+and the process of formation might be continued indefinitely. 
+
+But how was the first step taken in the formation of the two ele- 
+mentary lines? Here, it is said, they were produced by the Thai 
+Ki, or the Grand Terminus. This is represented in AQ Hsi’s | 
+‘Youth’s Introduction to the Study of the Yt, by a circle; but he , 
+tells us that that representation of it was first made by 4au-3ze | 
+(A.D. 1017-1073, called also Kau Tun-f, Kau M4u-shf, and, most 
+
+, of all, AGu Lien-&Ai), and that his readers must be careful not to 
+suppose that Fi-hst had such a figure in his mind’s eye. I fail 
+myself to understand how there can be generated from a circle the 
+undivided and the broken line. Given those two lines, and the 
+formation of the sixty-four hexagrams proceeds regularly according 
+to the method above described. We must start from them, whether 
+we can account or not for the rise of the idea of them in the mind 
+of Fa-hsf. 
+
+Leaving the subject of the figure of the Th4i Af, the name gives 
+us hardly any clue to its meaning. A? is used for the extreme 
+term of anything, as the ridge-pole of a house, or the pinnacle of 
+a pagoda. The comment on the first sentence in the paragraph 
+by Wang Pt (a.p. 226-249) is:—‘ Existence must begin in non- 
+existence, and therefore the Grand Terminus produced the two 
+elementary Forms. Thai A? is the denomination of what has no 
+denomination. As it cannot be named, the text takes the extreme 
+
+
+
+
+
+
+
+
+376 THE APPENDIXES. SECT. I. 
+
+
+said :—‘ YQ (jf§) is the symbol of assisting. He 
+whom Heaven assists is observant (of what is right) ; 
+he whom men assist is sincere. The individual here 
+indicated treads the path of sincerity and desires to 
+be observant (of what is right), and studies to exalt 
+the worthy. Hence “Help is given to him from 
+Heaven. There will be good fortune, advantage in 
+every respect.” 
+
+76. The Master said :—‘ The written characters are 
+
+
+point of anything that exists as an analogous term for the Thai Xi.’ 
+Expanding Wang’s comment, Khung Ying-t4 says :—‘ Thai Kt 
+means the original subtle matter, that formed the one chaotic mass 
+before heaven and earth were divided ;’ and then he refers to certain 
+passages in Lfo-3ze’s Téo Teh King, and identifies the Thai Xt 
+with his T4éo. This would seem to give to Thai AT a material 
+meaning. The later philosophers of the Sung school, however, 
+insist on its being immaterial, now calling it If, the principle of 
+order in nature, now tdo, the defined course of things, now TT, 
+the Supreme Power or God, now sh4n, the spiritual working of 
+God. According to KAang-3ze, all these names are to be referred 
+to that of ‘Heaven,’ of which they express so many different 
+concepts. 
+
+Paragraph 71 speaks of divination in practice, and paragraph 72 
+celebrates the service done by that through the plant and shell, as 
+equal to, and indeed the complement of, all the other services ren- 
+dered by heaven and earth, the seasons, the sun and moon, the sages, 
+and the greatest potentates. Surely, it is all very extravagant. 
+
+The last two paragraphs resume the theme of the making of the 
+Yi by the sages, and their teaching the practice of divination. Of 
+the Ho map and the Lo writing, I have spoken in the Introduction, 
+pages 14-13. But if we accept the statement that the Lo writing 
+had anything to do with the making of the Yf, we must except 
+Ffi-hsi from the sages to whom we are indebted for it. It was to 
+the Great Yil, more than a thousand years later than F(-hst, that the 
+Lo disclosed its writing; and Yi is never said to have had anything 
+to do with the Yi. Nor is either of these things mentioned in 
+Section ii, paragraph 11, where the work of Ffi-hsf is described 
+more in detail. 
+
+
+CHAP, 12. APPENDIX III. 377 
+
+
+not the full exponent of speech, and speech is not 
+the full expression of ideas ;—is it impossible then 
+to discover the ideas of the sages?’ The Master 
+said :—‘ The sages made their emblematic symbols 
+to set forth fully their ideas; appointed (all) the 
+diagrams to show fully the truth and falsehood (of 
+things); appended their explanations to give the 
+full expression of their words; and changed (the 
+various lines) and made general the method of 
+doing so, to exhibit fully what was advantageous. 
+They (thus) stimulated (the people) as by drums 
+and dances, thereby completely developing the 
+spirit-like (character of the Yt).’ 
+
+977, May we not say that A4ien and Khwan 
+[= the yang and yin, or the undivided and 
+divided lines] are the secret and substance of the 
+Yi? AKhien and Khw4n being established in 
+their several places, the system of changes was 
+thereby constituted. If A Zien and Khwan were 
+taken away, there would be no means of seeing that 
+system ; and if that system were not seen, A/ien 
+and Khw4n would almost cease to act. 
+
+78. Hence that which is antecedent to the ma- 
+terial form exists, we say, as an ideal method, and 
+that which is subsequent to the material form exists, 
+we say, as a definite thing. 
+
+Transformation and shaping is what we call 
+change; carrying this out and operating with it is 
+what we call generalising the method; taking the 
+result and setting it forth for all the people under 
+heaven is, we say, (securing the success of) the 
+business of life. 
+
+79. Hence, to speak of the emblematic figures :— 
+(The sage) was able to survey all the complex phe- 
+
+
+ae ree 
+
+
+378 THE APPENDIXES, SECT. I. 
+
+
+nomena under the sky. He then considered in his 
+mind how they could be figured, and (by means of the 
+diagrams) represented their material forms and their 
+character. Hence those (diagrams) are denominated 
+Semblances. A (later) sage was able to survey the 
+motive influences working all under the sky. He 
+contemplated them in their common action and 
+special nature, in order to bring out the standard 
+and proper tendency of each. He then appended 
+his explanation (to each line), to determine the 
+good or evil indicated by it. Hence those (lines 
+with their explanations) are denominated Imitations 
+(the Y4o). 
+
+80. The most thorough mastery of all the com- 
+plex phenomena under the sky is obtained from the 
+diagrams. The greatest stimulus to movement in 
+adaptation to all affairs under the sky is obtained 
+from the explanations. 
+
+81. The transformations and shaping that take 
+place are obtained from the changes (of the lines) ; 
+the carrying this out and operating with it is ob- 
+tained from the general method (that has been 
+established). The seeing their spirit-like intima- 
+tions and understanding them depended on their 
+being the proper men; and the completing (the 
+study of) them by silent meditation, and securing 
+the faith of others without the use of words, de- 
+pended on their virtuous conduct. 
+
+
+Chapter XII, paragraphs 75-81, endeavours to show how we 
+have in the Yf a representation of the changing phenomena of 
+nature, and such a representation as words or speech could not 
+convey. 
+
+Paragraph 75 has a good meaning, taken by itself; but it has no 
+apparent connexion with the rest of the chapter. AQ Hsi thought 
+
+
+CHAP, I. APPENDIX III. 379 
+
+
+
+
+
+Section II. 
+
+
+Chapter I. 1. The eight trigrams having been 
+completed in their proper order, there were in each 
+the (three) emblematic lines. They were then 
+
+
+
+
+
+it was misplaced in its present position, and should be at the end 
+of chapter 8. Compare paragraph 14. 
+
+The first two statements of paragraph 76 are general, but made 
+here specially to exalt the Yi, as teaching more clearly and fully 
+than written characters could have done. The Khang-hst editors 
+decide that ‘the emblematic figures’ here are the eight trigrams 
+of Ff-hsi,—against the view of AQ Hst, which restricts them to 
+signify the undivided and divided lines. The repetition of the 
+words, ‘The Master said,’ is probably the error of an early 
+transcriber. 
+
+Paragraphs 77 and 78 refer to the phenomena of nature and the 
+course of human affairs, as suggesting and controlling the forma- 
+tion of the system of the Yi. The formation of that becomes the 
+subject in paragraph 79. AAien and KhwaAn are used, as we have 
+already seen them more than once, for the active and inactive con- 
+ditions in nature, indicated by the divided and undivided lines. It 
+is difficult to translate what is said in paragraph 78, about Tao and 
+Khi;—what I have called, ‘an ideal method’ and ‘ a definite’ thing. 
+P. Regis translates the text by—‘ Quod non est inter figurata aut 
+corporea sed supereminet est rationale, est ratio, T4o; quod (est) 
+inter figurata subjacetque certae figurae est sensibile, est instru- 
+mentum.’ But tao cannot here signify ratio or reason; for tao 
+and £Af are names for the same thing under different conditions ; 
+first as a possibility, and next as an actuality. Such is the natural 
+interpretation of the text, and so all the great scholars of the Sung 
+dynasty construed it, as may be seen in the ‘Collected Comments’ of 
+the imperial edition. So far they were correct, however many of 
+them might stumble and fall in confounding this ‘ideal method’ 
+with God. 
+
+What follows in the paragraph has no connexion with these two 
+statements. P. Regis, who divides his translation into two paragraphs, 
+says:—‘Satis patet utramque textus hujus partem non cohaerere. 
+
+
+380 THE APPENDIXES. SECT. If. 
+
+
+multiplied by a process of addition till the (six) 
+component lines appeared. 
+
+2. The strong line and the weak push them- 
+selves each into the place of the other, and hence 
+the changes (of the diagrams) take place. The 
+appended explanations attach to every form of 
+them its character (of good or ill), and hence the 
+movements (suggested by divination) are deter- 
+mined accordingly. 
+
+3. Good fortune and ill, occasion for repentance 
+or regret, all arise from these movements. 
+
+4. The strong and the weak (lines) have their 
+fixed and proper places (in the diagrams); their 
+changes, however varied, are according to the re- 
+quirements of the time (when they take place). 
+
+5. Good fortune and ill are continually prevailing 
+each against the other by an exact rule. 
+
+6. By the same rule, heaven and earth, in their 
+course, continually give forth (their lessons); the 
+sun and moon continually emit their light; all the 
+movements under the sky are constantly subject to 
+this one and the same rule. 
+
+
+
+
+
+Quod ergo illas divisimus, id fecimus majoris perspicuitatis causa, 
+non ratione ordinis qui certe nullus est, ut in re potius assuta quam 
+connexa.’ 
+
+Paragraph 79 is a repetition of paragraphs 38, 39, ‘to introduce,’ 
+says K(i Hsti, ‘the two paragraphs’ that follow. 
+
+The editors of the imperial edition find in 80, 81, an amplifica- 
+tion mainly of 76, showing how what is said there of the natural 
+phenomena is exhibited in the Yi. The concluding sentence is 
+a declaration (hardly necessary) about the sage makers, to the 
+effect that they were as distinguished for virtuous conduct -as for 
+wisdom,—‘the proper men’ to stand between Heaven and the 
+mass of men as they did. 
+
+
+CHAP. I, APPENDIX III. 381 
+
+
+
+
+
+7. Khien, (the symbol of heaven, and) conveying 
+the idea of strength, shows to men its easy (and 
+natural) action. A Aw4n, (the symbol of earth, and) 
+conveying the idea of docility, shows to men its 
+compendious (receptivity and operation). 
+
+8. The Y4o (or lines) are imitative representa- 
+tions of this. The Hsiang, or emblematic figures, 
+are pictorial representations of the same. 
+
+9. The movements of the lines and figures take 
+place (at the hand of the operator), and are un- 
+seen; the good fortune or ill is seen openly and 
+is beyond. The work to be done appears by the 
+changes; the sympathies of the sages are seen in 
+their explanations. 
+
+10. The great attribute of heaven and earth is 
+the giving and maintaining life. What is most 
+precious for the sage is to get the (highest) place— 
+(in which he can be the human representative of 
+heaven and earth). What will guard this position 
+for him? Men. How shall he collect a large 
+population round him? By the power of his wealth. 
+The right administration of that wealth, correct 
+instructions to the people, and prohibitions against 
+wrong-doing ;—these constitute his righteousness. 
+
+
+Chapter I, paragraphs 1-10, is an amplification, according to 
+Khung Ying-té and the editors of the imperial edition of the 
+present dynasty, of the second chapter of Section i. The latter 
+say that as all the chapters of Section i from the third onwards 
+serve to elucidate chapter 2, so it is with this chapter and all that 
+follow in this Section. The formation of the diagrams, and of 
+their several lines, their indication of good fortune and bad, and the 
+analogy between the processes of nature and the operations of 
+divination, and other kindred subjects, are all touched on. 
+
+The order of the eight trigrams in paragraph 1, is &ien, tui, 
+
+
+382 THE APPENDIXES. SECT. IT. 
+
+
+
+
+
+Chapter II. 11. Anciently, when P4o-hst had 
+come to the rule of all under heaven, looking up, 
+he contemplated the brilliant forms exhibited in the 
+sky, and looking down he surveyed the patterns 
+shown on the earth. He contemplated the orna- 
+mental appearances of birds and beasts and the 
+(different) suitabilities of the soil. Near at hand, in 
+his own person, he found things for consideration, 
+and the same at a distance, in things in general. On 
+this he devised the eight trigrams, to show fully the 
+
+
+If, Aan, sun, khan, kan, khwan. The three lines of each are 
+emblematic,—the first of heaven, the second of man, the third of 
+earth. This is the most likely explanation of hsiang, ‘the em- 
+blems’ or ‘similitudes’ here. Why the maker—‘sages’—stopt at 
+sixty-four figures, of six lines each, is a question that cannot be 
+answered. 
+
+Paragraph 2. Of course it was a great delusion to suppose that 
+the changes of lines consequent on divination could be so con- 
+nected with the movements of life as to justify the characterising 
+them as good or evil, or afford any guidance in the ordering of 
+conduct. 
+
+Paragraph 4. Who can tell ‘the requirements of the time’ amid 
+the complexity of the phenomena of nature or the ever-varying 
+events of human experience and history? The wiser men are, the 
+more correct will be their judgments in such matters; but is there 
+any reason for trusting to divination about them? 
+
+Paragraphs 5, 6. It is difficult to say what is ‘the exact rule’ 
+intended here; unless it be that the factors in every movement 
+shall act according to their proper nature. The Khang-hsi editors 
+say :—‘ We see the good sometimes meeting with misfortune, and 
+the bad with good fortune; but such is not the general rule.’ ‘The 
+lessons that heaven and earth give forth’ are those concerning the 
+method of their operation as stated in paragraph 7, and more fully 
+in 6, 7, 8 of Section i. 
+
+What is said in paragraph ro is striking and important, and in 
+harmony with the general strain of Confucian teaching ;—as in 
+the Great Learning, chapter 10, and many other places; but I fail 
+to see its appropriateness in its present place in the Yi. 
+
+
+CHAP. 2. APPENDIX III. 383 
+
+
+attributes of the spirit-like and intelligent (operations 
+working secretly), and to classify the qualities of the 
+myriads of things. 
+
+12. He invented the making of nets of various 
+kinds by knitting strings, both for hunting and 
+fishing. The idea of this was taken, probably, 
+from Li (the third trigram, and thirtieth hexa- 
+gram). 
+
+13. On the death of P4o-hst, there arose ShAan- 
+ning (in his place). He fashioned wood to form 
+the share, and bent wood to make the plough- 
+handle. The advantages of ploughing and weeding 
+were then taught to all under heaven. The idea 
+of this was taken, probably, from ¥t (the forty- 
+second hexagram). 
+
+14. He caused markets to be held at midday, 
+thus bringing together all the people, and assem- 
+bling in one place all their wares. They made their 
+exchanges and retired, every one having got what he 
+wanted. The idea of this was taken, probably, from 
+Shih Ho (the twenty-first hexagram). 
+
+15. After the death of Shan-nang, there arose 
+Hwang Tt, Yao, and Shun. They carried through 
+the (necessarily occurring) changes, so that the peo- 
+ple did (what was required of them) without being 
+wearied; yea, they exerted such a spirit-like trans- 
+formation, that the people felt constrained to approve 
+their (ordinances) as right. When a series of 
+changes has run all its course, another change 
+ensues. When it obtains free course, it will continue 
+long. Hence it was that ‘these (sovereigns) were 
+helped by Heaven; they had good fortune, and 
+their every movement was advantageous. Hwang 
+Ti, Y4o, and Shun (simply) wore their upper and 
+
+
+384 THE APPENDIXES. SECT. Il. 
+
+
+lower garments (as patterns to the people), and good 
+order was secured all under heaven. The idea of 
+all this was taken, probably, from Adien and 
+Khwa4n (the first and eighth trigrams, or the first 
+and second hexagrams). 
+
+16. They hollowed out trees to form canoes; they 
+cut others long and thin to make oars. Thus arose 
+the benefit of canoes and oars for the help of those 
+who had no means of intercourse with others. They 
+could now reach the most distant parts, and all 
+under heaven were benefited. The idea of this 
+was taken, probably, from HwaA4n (the fifty-ninth 
+hexagram). 
+
+17, They used oxen (in carts) and yoked horses 
+(to chariots), thus providing for the carriage of what 
+was heavy, and for distant journeys,—thereby 
+benefiting all under the sky. The idea of this 
+was taken, probably, from Sui (the seventeenth 
+hexagram). 
+
+18. They made the (defence of the) double gates, 
+and (the warning of) the clapper, as a preparation 
+against the approach of marauding visitors. The 
+idea of this was taken, probably, from Yii (the 
+sixteenth hexagram). 
+
+19. They cut wood and fashioned it into pestles ; 
+they dug in the ground and formed mortars. Thus 
+the myriads of the people received the benefit 
+arising from the use of the pestle and mortar. The 
+idea of this was taken, probably, from Hsido Kwo 
+(the sixty-second hexagram). 
+
+20. They bent wood by means of string so as to 
+form bows, and sharpened wood so as to make 
+arrows. ‘This gave the benefit of bows and arrows, 
+and served to produce everywhere a feeling of awe. 
+
+
+
+
+
+CHAP. 2, APPENDIX III. 385 
+
+
+The idea of this was taken, probably, from Khwei 
+(the thirty-eighth hexagram). 
+
+21. In the highest antiquity they made their 
+homes (in winter) in caves, and (in summer) dwelt 
+in the open country. In subsequent ages, for 
+these the sages substituted houses, with the ridge- 
+beam above and the projecting roof below, as a 
+provision against wind and rain. The idea of this 
+was taken, probably, from T4 A wang (the thirty- 
+fourth hexagram). 
+
+22. When the ancients buried their dead, they 
+covered the body thickly with pieces of wood, 
+having laid it in the open country. They raised 
+no mound over it, nor planted trees around; nor 
+had they any fixed period for mourning. In subse- 
+quent ages the sages substituted for these practices 
+the inner and outer coffins. The idea of this was 
+taken, probably, from T& Kwo (the twenty-eighth 
+hexagram), 
+
+23. In the highest antiquity, government was 
+carried on successfully by the use of knotted cords 
+(to preserve the memory of things). In_ subse- 
+quent ages the sages substituted for these written 
+characters and bonds. By means of these (the 
+doings of) all the officers could be regulated, and 
+(the affairs of) all the people accurately examined. 
+The idea of this was taken, probably, from Kwai 
+(the forty-third hexagram). 
+
+
+Chapter II, paragraphs 11-23, treats of the progress of civi- 
+lisation in China, and how the great men of antiquity who led the 
+way in the various steps of that progress were guided by the Yzi. 
+Only five of these are mentioned ;—the first, Ff-hst, the beginning 
+of whose reign, according to the least unlikely of the chronological 
+accounts, must be placed in the 34th century B.c., while Shun’s 
+
+
+[16] cc 
+
+
+386 THE APPENDIXES. SECT. Il, 
+
+
+Chapter III. 24. Therefore what we call the Yt 
+is (a collection of) emblematic lines. They are 
+styled emblematic as being resemblances. 
+
+
+reign ended in B.c. 2203. The time embraced in this chapter 
+therefore is about twelve centuries and a half. But the writer 
+gives his own opinion that the various discoveries and inventions 
+mentioned were suggested to their authors by certain hexagrams 
+of the Yi. The most commonly received view, however, is 
+that Ff-hst had only the eight trigrams, and that the multipli- 
+cation of them to the 64 hexagrams was the work of king W4n, 
+fully a thousand years later than Shun. This is the view of 
+the editors of the imperial Yf. If it be contended that Ff-hst 
+himself multiplied his trigrams, and gave their names to the 
+resulting hexagrams, how could he have wrapped up in them the 
+intimations of discoveries which were not made till many centuries 
+after his death? The statements in the chapter cannot be received 
+as historical. It came from another hand, and not from Confucius 
+himself. The writer or compiler gives the legends current about 
+the various inventions of his time. The making of the trigrams 
+is placed first of all to do honour to the Yi. The account of it is 
+different from that given in paragraph 73 of the former Section, 
+and we hear nothing of the Ho map or Lo writing. 
+
+Paragraph 11. Péo-hst here and in 13 is the same as Ff-hsi. 
+As P4o is written here, there is no meaning in it; but another 
+character Phao Fal) is more common, and Phao-hsf would mean 
+the inventor of the kitchen and cookery. This was the first step 
+towards civilisation, and was appropriately followed by the bunting 
+and fishing—both by means of nets—in paragraph 12. 
+
+Paragraphs 13, 14 celebrate the work of Shan-ning, ‘the mar- 
+vellous or spirit-like husbandman.’ There was no metal about the 
+primitive plough. The market for the exchange of commodities, 
+without the use of coin, was an important advance. 
+
+The invention of the robes, or of dress, mentioned in paragraph 
+15, would seem to show that previously men had been in a very 
+rude state. The passage indicates, however, the courtesies and 
+proprieties of social life, in which dress plays an important part, 
+and which now began to be organised. 
+
+The infant navigation in paragraph 16 was as little indebted to 
+the use of metal as the agriculture of 13. 
+
+Paragraphs 17 and 18 show that in those primitive times there 
+
+
+CHAP. 3s APPENDIX III. 387 
+
+
+25. What we call the Thwan (or king Wan’s 
+explanations) are based on the significance (of each 
+hexagram as a whole). 
+
+26. We call the lines (of the figures) Y4o from 
+
+
+their being according to the movements taking place 
+all under the sky. 
+
+
+27. In this way (we see) the rise of good fortune 
+
+
+and evil, and the manifestation of repentance and 
+regret. 
+
+
+were already the practices of rapine and war. ‘The double gates’ 
+were those of the city wall, and of the enclosed suburb. The 
+clapper may still be heard all over China. Bows and arrows, 
+however, came rather later, as in 20. 
+
+I suppose ‘the sages’ in paragraphs 21, 22, 23 refer generally 
+to the great names mentioned in the previous chapters; nor can 
+we define the distinction in the writer or compiler’s mind between 
+‘antiquity’ and ‘the highest antiquity.’ Compare what is said on 
+the rise of the coffin in 22 with Mencius’ remarks on the same 
+subject in Book III, ii, 5. 4. He would hardly have expressed 
+himself as he did, if he had been familiar with this text. The 
+invention of written characters is generally ascribed to Ff-hsf. 
+Paragraph 23 does not say so, but the inventor is said to have 
+been a sage of a subsequent age to the time of ‘high antiquity.’ 
+That ‘high antiquity’ must stretch back very far. 
+
+
+Chapter III, paragraphs 24-27, treats of the Yi as made up 
+of figurative diagrams, which again are composed of lines ever 
+changing, in accordance with the phenomena of nature and human 
+experience, while to the resulting figures their moral character and 
+providential issues are appended by the sages. It may be regarded 
+as an epitome of chapter 2 in Section i. 
+
+Paragraph 24. It is observed by the editors of the imperial 
+edition that a chapter should not begin with a ‘therefore ;’ and 
+they are inclined to agree with many critics who would enter this 
+as the last paragraph of the preceding chapter. In that case it 
+would be a summing-up of the concluding sentences of the different 
+paragraphs, the truth and genuineness of which are deservedly 
+suspected. The characters for ‘ therefore,’ however, are very loosely 
+used in these Appendixes.—The lines, as they were intended by 
+
+
+CC 2 
+
+
+388 THE APPENDIXES. SECT. II. 
+
+
+
+
+
+Chapter IV. 28. In the Yang trigrams (or those 
+of the undivided line) there are more of the Yin 
+lines, and in the Yin trigrams (or those of the 
+divided line) there are more of the Yang lines. 
+
+29. What is the cause of this? It is because 
+the Yang lines are odd (or made by one stroke), 
+and the Yin lines are even (or made by two 
+strokes). | 
+
+30. What (method of) virtuous conduct is thus 
+intimated? In the Yang trigrams we have one 
+ruler, and two subjects,—suggesting the way of the 
+superior man. In the Yin trigrams we have two 
+rulers, and one subject,—suggesting the way of the 
+small man. 
+
+
+Ff-hsi, were emblematic; and they are still more so, as interpreted 
+by the duke of Aau. Meanings are drawn from the figures that 
+resemble or illustrate principles in the subjects to which they are 
+applied. 
+
+Paragraph 25. The character rendered ‘the significance’ means 
+materials, and is illustrated by reference to all the different materials 
+out of which a house is composed. So there are half-a-dozen 
+things about the diagrams, their lineal structure, emblematic in- 
+tention, their attributes, &c., out of which their interpretation is 
+fashioned. 
+
+Paragraph 26. E.g. an undivided line may appear in an odd 
+place, which is right, or in an even place, which is wrong; and the 
+case is the opposite with the divided lines. But what has this to do 
+with the right or wrong of the events divined about? 
+
+
+Chapter IV, paragraphs 28-30. Of the distinction of the trigrams 
+into Yang and Yin. 
+
+The trigrams that contain only one undivided line— Ain 
+= _ =), khan (==), and kin (S=="==)— are called Yang. 
+The undivided line is called ‘the lord’ in them. It is just the 
+opposite with the Yin trigrams, in which there are two undivided 
+lines, and one divided, —sun (SS), li (==), and tui 
+(===). These together constitute the ‘six children,’ or ‘ three 
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+
+CHAP. 5. APPENDIX III. 289 
+
+
+Chapter V. 31. It is said in the Yt, ‘Full of 
+anxious thoughts you go and come; (only) friends 
+will follow you and think with you.’ The Master 
+said:—‘In all (the processes taking place) under 
+heaven, what is there of thinking ? what is there of 
+anxious scheming? They all come to the same (suc- 
+cessful) issue, though by different paths; there is one 
+result, though there might be a hundred anxious 
+schemes. What is there of thinking ? what is there 
+of anxious scheming ?’ 
+
+32. The sun goes and the moon comes; the 
+moon goes and the sun comes ;—the sun and moon 
+thus take the place each of the other, and their 
+shining is the result. The cold goes and the heat 
+comes ; the heat goes and the cold comes ;—it is by 
+this mutual succession of the cold and heat that the 
+year is completed. That which goes becomes less. 
+and less, and that which comes waxes more and 
+more ;—it is by the influence on each other of this 
+contraction and expansion that the advantages (of 
+the different conditions) are produced. 
+
+33. When the looper coils itself up, it inereby 
+straightens itself again; when worms and snakes 
+
+
+sons’ and ‘three daughters’ in the later arrangement of the tri- 
+grams, ascribed to king Wan. 
+
+Paragraph 29. Each part of the divided line counts as one; 
+hence a yang trigram counts as I + 2 + 2 = 5 strokes, four of 
+which are yin, while a yin trigram counts as 2 + 1 + 1 = 4, only 
+two of which are yang. But this is mere trifling. : 
+
+In explanation of paragraph 30 it is said that ‘we have in the 
+yang trigrams two (or more) subjects serving one ruler, and in the 
+yin one subject serving two rulers, and two rulers striving together 
+for the allegiance of one subject.’ This is ingenious, but fanciful ; 
+as indeed this distinction of the trigrams into a yang class and a 
+yin is a mere play of fancy. 
+
+
+390 THE APPENDIXES. SECT. IT. 
+
+
+go into the state of hybernation, they thereby keep 
+themselves alive. (So), when we minutely inves- 
+tigate the nature and reasons (of things), till we 
+have entered into the inscrutable and spirit-like in 
+them, we attain to the largest practical application 
+of them; when that application becomes the quickest 
+and readiest, and all personal restfulness is secured, 
+our virtue is thereby exalted. 
+
+34. Going on beyond this, we reach a point which 
+it is hardly possible to know. We have thoroughly 
+comprehended the inscrutable and spirit-like, and 
+know the processes of transformation ;—this is the 
+fulness of virtue. 
+
+35. It is said in the Yt, ‘(The third line shows its 
+subject) distressed before a rock, and trying to lay 
+hold of thorns; entering into his palace and not 
+seeing his wife:—there will be evil.’ The Master 
+said :—‘If one be distressed by what need not distress 
+him, his name is sure to be disgraced; if he lay hold 
+on what he should not touch, his life is sure to be 
+imperilled. In disgrace and danger, his death will 
+(soon) come ;—is it possible for him in such circum- 
+stances to see his wife ?’ 
+
+36. It is said in the Y1, ‘The duke with (his bow) 
+shoots at the falcon on the top of the high wall; he 
+hits it :—his every movement will be advantageous.’ 
+The Master said:—‘ The falcon is a bird (of prey); 
+the bow and arrow is a weapon (of war); the shooter 
+isa man. The superior man keeps his weapon con- 
+cealed about his person, and waits for the proper 
+time to move ;—doing this, how should his move- 
+ment be other than successful? There is nothing 
+to fetter or embarrass his movement; and hence, 
+when he comes forth, he succeeds in his object. 
+
+
+CHAP. 5. APPENDIX III. 391 
+
+
+The language speaks of movement when the instru- 
+ment necessary to it is ready and perfect.’ 
+
+37. The Master said:—‘ The small man is not 
+ashamed of what is not benevolent, nor does he fear 
+to do what is not righteous. Without the prospect 
+of gain he does not stimulate himself to what is 
+good, nor does he correct himself without being 
+moved. Self-correction, however, in what is small 
+will make him careful in what would be of greater 
+consequence ;—and this is the happiness of the small 
+man. It is said in the Yi, “ His feet are in the 
+stocks, and he is disabled in his toes :—there will be 
+no (further) occasion for blame.”’ 
+
+38. If acts of goodness be not accumulated, they 
+are not sufficient to give its finish to one’s name; if 
+acts of evil be not accumulated, they are not sufficient 
+to destroy one’s life. The small man thinks that 
+small acts of goodness are of neo benefit, and does 
+not do them; and that small deeds of evil do no 
+harm, and does not abstain from them. Hence his 
+wickedness becomes great till it cannot be covered, 
+and his guilt becomes great till it cannot be par- 
+doned. This is what the Yt says, ‘He wears the 
+cangue and his ears are destroyed :—there will be 
+evil.’ 
+
+39. The Master said :—‘He who keeps danger in 
+mind is he who will rest safe in his seat; he who keeps 
+ruin in mind is he who will preserve his interests 
+secure ; he who sets the danger of disorder before him 
+is he who will maintain the state of order. There- 
+fore the superior man, when resting in safety, does 
+not forget that danger may come; when in a state 
+of security, he does not forget the possibility of ruin; 
+and when all is in a state of order, he does not 
+
+
+392 THE APPENDIXES. SECT. If. 
+
+
+forget that disorder may come. Thus his person is 
+kept safe, and his states and all their clans can be 
+preserved. This is according to what the Yi says, 
+“(Let him say), ‘Shall I perish ? shall I perish?’ (so 
+shall this state be firm, as if) bound to a clump of 
+bushy mulberry trees.”’ 
+
+40. The Master said :—‘Virtue small and office 
+high; wisdom small and plans great; strength small 
+and burden heavy:—where such conditions exist, it 
+is seldom that they do not end (in evil) As is 
+said in the Yi, “ The tripod’s feet are overthrown, 
+and the ruler’s food is overturned. The body of 
+him (who is thus indicated) is wet (with shame):— 
+there will be evil.”’ 
+
+41. The Master said :—‘ Does not he who knows 
+the springs of things possess spirit-like wisdom ? 
+The superior man, in his intercourse with the high, 
+uses no flattery, and, in his intercourse with the low, 
+no coarse freedom :— does not this show that he 
+knows the springs of things? Those springs are the 
+slight beginnings of movement, and the earliest 
+indications of good fortune (or ill). The superior 
+man sees them, and acts accordingly without waiting 
+for (the delay of) a single day. As is said in the 
+Y1, ‘He is firm as a rock, (and acts) without the 
+delay of a single day. With firm goodness there 
+will be good fortune.” Firm asa rock, how should 
+he have to wait a single day to ensure his knowing 
+(those springs and his course)? The superior man 
+knows the minute and the manifested; he knows 
+what is weak, and what is strong :—he is a model 
+to ten thousand.’ 
+
+42. The Master said:—‘I may venture to say that 
+the son of the Yen family had nearly attained (the 
+
+
+CHAP. 8. APPENDIX III. 393 
+
+
+standard of perfection). If anything that he did was 
+not good, he was sure to become conscious of that ; 
+and when he knew it, he did not do the thing again. 
+As is said in the Yi, “(The first line shows its sub- 
+ject) returning from an error that has not led him 
+faraway. There is no occasion for repentance. 
+There will be great good.”’ 
+
+43. There is an intermingling of the genial in- 
+fluences of heaven and earth, and transformation in 
+its various forms abundantly proceeds. There is 
+an intercommunication of seed between male and 
+female, and transformation in its living types pro- 
+ceeds. What is said in the Yi, ‘ Three individuals 
+are walking together and one is made to disappear ; 
+there is (but) one man walking, and he gets his 
+mate,’ tells us of the effort (in nature) at oneness (of 
+operation). 
+
+44. The Master said :—‘ The superior man (in a 
+high place) composes himself before he (tries to) 
+move others; makes his mind restful and easy before 
+he-speaks; settles (the principles of) his intercourse 
+with others before he seeks anything from them. 
+The superior man cultivates these three things, and 
+so is complete. If he try to,move others while he 
+is himself in unrest, the people will not (act) with 
+him; if he speak while he is himself in a state of 
+apprehension, the people will not respond to him; 
+if without (certain principles of) intercommunica- 
+tion, he issue his requests, the people will not 
+grant them. When there are none to accord with 
+him, those who (work to) injure him will make 
+their appearance. As is said in the Yi, “(We see 
+one) to whose advantage none will contribute, while 
+some will seek to assail him. He observes no 
+
+
+394 THE APPENDIXES. SECT, IL. 
+
+
+regular rule in the ordering of his heart :—there 
+will be evil.”’ 
+
+
+Chapter V, paragraphs 31-44, gives the words of the duke of 
+A4u on eleven different lines in the Text of the Yi, along with 
+remarks of Confucius in farther illustration of them. But they 
+seem also to be intended to bring forth more fully the meaning 
+of certain previous utterances about the structure and scope of 
+the Yi. 
+
+Paragraphs 31-34 start from the fourth line of the 31st hexa- 
+gram, which would seem merely to require a steady and unvarying 
+purpose in any one, in order to the full development of his influ- 
+ence. The editors of the imperial edition, however, make the 
+whole a sequel of paragraph 5. But granted that there is no 
+‘anxious scheming’ in the processes of the natural world or in the 
+phenomena of insect life, there is really no analogy to their pro- 
+ceedings in the course of the man who makes himself master of 
+‘the nature and reasons of things,’ as described in 33 and 34. 
+Nor are ‘the nature and reasons of things’ to be found in the Y1, 
+as the writer believed they were. Such as it is, it requires immense 
+thought to understand it, and when we have laid hold of it, there is 
+nothing substantial in our grasp. The ‘virtue’ predicated of such 
+attainment is not so much moral excellence, as apprehension and 
+the power and ability to invent, and to affect others. 
+
+Paragraph 35. See on the third line of Khw&n, the 47th 
+hexagram. If we were to translate the explanations of the fine 
+after Confucius, we should put the first two statements hypotheti- 
+cally ; but the four that compose it seem to run on in the same 
+way. They are all, I apprehend, hypothetical. 
+
+Paragraph 36. See on the last line of Kieh, the 40th hexa- 
+gram. ° 
+
+Paragraph 37. See on the first line of Shih Ho, the 21st hexa- 
+gram. The ‘self-correction in what is small’ implies of course 
+that the small man has been ‘awed.’ What is said about him here 
+is true; but we hardly expect it in this place. 
+
+Paragraph 38 should probably begin, like those before and after 
+it, with ‘The Master said.’ The characters quoted from the Yt? 
+are again from the text of Shih Ho, on the last line. 
+
+Paragraph 39. See on the fifth line of Phi, the 12th hexagram. 
+
+Paragraph 40 gives Confucius’ views on the fourth line of Ting, 
+the 5oth hexagram. 
+
+In paragraph 41 we are conducted to the 16th hexagram, — the 
+
+
+CHAP. 6. APPENDIX III. 395 
+
+
+Chapter VI. 45. The Master said :—‘(The tri- 
+grams) A A#ien and Khw4n may be regarded as the 
+gate of the Yi.’ A Zien represents what is of the yang 
+nature (bright and active); Khwa&n what is of the 
+yin nature (shaded and inactive). These two unite 
+according to their qualities, and there comes the 
+embodiment of the result by the strong and weak 
+(lines). In this way we have the phenomena of 
+heaven and earth visibly exhibited, and can com- 
+prehend the operation of the spiritual intelligence. 
+
+46. The appellations and names (of the diagrams 
+and lines) are various, but do not go beyond (what 
+is to be ascribed to the operation of these two con- 
+ditions). When we examine the nature and style 
+
+
+second line of it. The being ‘firm as a rock’ is understood to 
+symbolise the state of ‘rest,’ the quiet self-possession out of which 
+successful movement and action is understood to spring. 
+
+In paragraph 42, ‘the son of the Yen family’ is Yen Hui, the 
+favourite disciple of Confucius. The passage quoted from the Yi 
+is that on the first line of Ff, the 24th hexagram. 
+
+To paragraph 43, as to paragraph 38, I would prefix the cha- 
+racters for‘ The Master said.’ ‘Male and female’ is to be taken 
+generally, and not confined to the individuals of the human pair. 
+One Chinese writer says that in the transformations ascribed to 
+heaven and earth, birds, fishes, animals, and plants are included, 
+but from the ‘ transformation in its living types’ plants are excluded, 
+because in their generation there is nothing analogous to the emis- 
+sion and reception of seed. Other Chinese writers, however, are 
+well enough acquainted with the sexual system of plants. It would 
+seem to me that Confucius, if the paragraph were really his, intended 
+only plants or the vegetable world in his reference to the operation 
+of heaven and earth, and had all living tribes in view in his mention 
+of male and female. The passage of the Yf referred to is on the 
+third line of Sun, the 41st hexagram. The application of it is 
+far-fetched. 
+
+Paragraph 44. See on the fifth line of Yi, the 42nd hexa- 
+gram. 
+
+
+396 THE APPENDIXES. SECT. II; 
+
+
+(of the appended explanations), they seem to express 
+the ideas of a decaying age. 
+
+47. The Yt exhibits the past, and (teaches us to) 
+discriminate (the issues of) the future; it makes 
+manifest what is minute, and brings to light what 
+is obscure. (Then king Wan) opened (its symbols), 
+and distinguished things in accordance with its names, 
+so that all his words were correct and his explana- 
+tions decisive ;—(the book) was now complete. 
+
+48. The appellations and names (of the diagrams 
+and lines) are but small matters, but the classes of 
+things comprehended under them are large. Their 
+scope reaches far, and the explanations attached to 
+them are elegant. The words are indirect, but to 
+the point; the matters seem plainly set forth, but 
+there is a secret principle in them. Their object is, 
+in cases that are doubtful, to help the people in their 
+conduct, and to make plain the recompenses of good 
+and evil. 
+
+
+The principal object, it is said, of chapter VI, paragraphs 45-48, 
+is to set forth the views of king Wan and his son in the explana- 
+tions which they appended to the diagrams and lines; and in 
+doing this the writer begins in 45, with Ff-hsi’s starting, in the 
+formation of his eight trigrams, from the devising of the whole and 
+divided lines, to represent the two primitive forms in nature. The 
+two ‘pure’ trigrams formed of these lines, unmixed, give rise to all 
+the others, or rather the lines of which they are formed do so; and 
+are thus compared to a gate by which the various diagrams enter 
+to complete the system that is intended to represent the changing 
+phenomena of nature and experience. The next sentence in the 
+above version of paragraph 45 appears in Canon McClatchie’s 
+translation of the Yi, as follows:—‘Khien is the membrum 
+virile, and Khwan is the pudendum muliebre (the sakti of 
+Khien).’ It is hardly possible, on reading such a version, to sup- 
+press the exclamation proh pudor! Can a single passage be 
+adduced in support of it from among all the Chinese critics in the 
+
+
+CHAP. 7. APPENDIX III. 397 
+
+
+Chapter VII. 49. Was it not in the middle period 
+of antiquity that the Yi began to flourish? Was 
+not he who made it familiar with anxiety and cala- 
+mity ? 
+
+50. Therefore (the roth diagram), Lit, shows us 
+the foundation of virtue; (the 15th), Hsien, its 
+handle; (the 24th), Fd, its root; (the 32nd), Hang, 
+its solidity; (the 41st), Sun, its cultivation; (the 
+42nd), Yt, its abundance; (the 47th), Khw4n, its 
+exercise of discrimination ; (the 48th), 3ing, its field ; 
+and (the 57th), Sun, its regulation. 
+
+51. In Li we have the perfection of harmony; _ 
+in Hsien, we have the giving honour to others, 
+
+
+line of centuries? I believe not. The ideas which it expresses are 
+gratuitously and wantonly thrust into this text of the Yi. ‘A Aien’ 
+and ‘Khwa&n’ are not spoken of thus. If the latter half of the 
+paragraph be unintelligible, this interpretation of the former would 
+make the whole disgusting. 
+
+In paragraph 46 the writer passes from the work of Ff-hsf to 
+that of king Wan and his son, and the composition of the written 
+Yi is referred to ‘a decaying age,—the age, namely, of the tyrant 
+Kau. Then king Wan and the duke of A4u, it is said, deploring 
+the degeneracy of their times and the enormities of the government, 
+indicated, by their treatment of the ancient symbols, their sense of 
+right and wrong, and the methods by which the prevailing evils 
+might be rectified. 
+
+Paragraphs 47 and 48 follow and expand the meaning of 45. 
+The editors of the imperial edition say that the former sentence of 
+47 is the sequel of 45, and the latter of 46, bringing us finally to 
+the explanations and decisions of king W&n, as the most im- 
+portant portion of the Yi. AQ Hsi, moreover, observes that 
+throughout the chapter, as well as in the chapters that follow, there 
+must be many characters wanting in the text, while there are many 
+also that are doubtful. This is specially the case with 48. Where 
+the order of the characters has been disarranged merely, correction 
+is easy; but where characters are evidently missing, attempts to fill 
+the lacunae are merely guess-work. 
+
+
+398 THE APPENDIXES. SECT. It. 
+
+
+and the distinction thence arising; in FQ we have 
+what is small (at first), but there is in it a (nice) 
+discrimination of (the qualities of) things ; in Hang 
+we have a mixed experience, but without any weari- 
+ness; in Sun we have difficulty in the beginning 
+and ease in the end; in Yt we have abundance of 
+growth without any contrivance; in Khw4n we 
+have the pressure of extreme difficulty, ending in a 
+free course; in 3ing we have abiding in one’s place 
+and at the same time removal (to meet the move- 
+ment of others); and in Sun we have the weighing 
+of things (and action accoreingty): but secretly and 
+unobserved. 
+
+52. (The use of) Lt appears in the harmony of 
+the conduct; of Hsien, in the regulation of cere- 
+monies ; of F 4, in self-knowledge; of Hang, in uni- 
+formity of virtue ; of Sun, in keeping what is harmful 
+at a distance; of Yt, in the promotion of what is 
+advantageous; of KhwéAn, in the diminution of re- 
+sentments; of 3ing, in the discrimination of what 
+is righteous; and of Sun, in the doing of what is 
+appropriate to time and to circumstances. 
+
+
+Chapter VII, paragraphs 49-52, is occupied with nine hexa- 
+grams, as specially indicating how the superior man, or the ruler, 
+should deal with a time of trouble and solicitude, specially by the 
+cultivation of his own virtue. Not, we are told, that the same 
+thing might not be learned from other diagrams, but these nine 
+specially occurred to the writer, or, as many think, to Confucius. 
+
+Paragraph 49 is important as agreeing in its testimony with 46. 
+The Yi was made in middle-antiquity; that is, in the end of the 
+Shang dynasty, and the rise of the Kau; and the maker or makers 
+had personal and public reasons for anxiety about the signs of 
+the times. 
+
+Paragraph 50 shows the particular phase of virtue in each of the 
+nine hexagrams that are mentioned; 51, the marvellous character- 
+
+
+CHAP. 8. APPENDIX III. 399 
+
+
+Chapter VIII. 53. The Ytis a book which should 
+not be let slip from the mind. Its method (of teach- 
+ing) is marked by the frequent changing (of its lines). 
+They change and move without staying (in one 
+place), flowing about into any one of the six places 
+of the hexagram. They ascend and descend, ever 
+inconstant. The strong and the weak lines change 
+places, so that an invariable and compendious rule 
+cannot be derived from them ;—it must vary as their 
+changes indicate. 
+
+54. The goings forth and comings in (of the lines) 
+are according to rule and measure. (People) learn 
+from them in external and internal affairs to stand 
+in awe. 
+
+55. (The book), moreover, makes plain the nature 
+of anxieties and calamities, and the causes of them. 
+Though (its students) have neither master nor 
+guardian, it is as if their parents drew near to 
+them. 
+
+56. Beginning with taking note of its explanations, 
+we reason out the principles to which they point. 
+We thus find out that it does supply a constant and 
+standard rule. But if there be not the proper men 
+(to carry this out), the course cannot be pursued 
+without them. 
+
+
+istics of each phase; and 52, its use. The ‘therefore’ with which 
+paragraph 50 commences shows the process of thought by which the 
+writer passed from the anxiety that possessed the mind of the 
+author of the Yi to the use to be derived, in such circumstances, 
+from the study of Li and the other hexagrams. 
+
+
+Chapter VIII, paragraphs 53-56, describes the method of study- 
+ing the Yi as consisting very much in watching the changes that 
+take place in the lines, and reflecting on the appended explanations; 
+while, after all, much must depend on there being ‘ the proper men,’ 
+to carry its lessons into practice. 
+
+
+400 THE APPENDIXES. SECT. I. 
+
+
+Chapter IX. 57. The Yi is a book in which the 
+form (of each diagram) is determined by the lines 
+from the first to the last, which must be carefully 
+observed. The six lines are mixed together, accord- 
+ing to the time (when they enter the figure) and 
+their substance (as whole and divided). 
+
+58. There is difficulty in knowing (the significance 
+of) the first line, while to know that of the topmost 
+line is easy ;—they form the beginning and the end 
+(of the diagram). The explanation of the first line 
+tasks the calculating (of the makers), but in the 
+end they had (but) to complete this. 
+
+59. As to the variously-disposed intermediate 
+lines with their diverse formations, for determining 
+their qualities, and discriminating the right and 
+wrong in them, we should be unprovided but for the 
+explanations of them. 
+
+60. Yea, moreover, if we wish to know what is 
+likely to be preserved and what to perish, what will 
+be lucky and what will be unlucky, this may easily be 
+known (from the explanations of the different lines). 
+But if the wise will look at the explanations of the 
+entire diagrams, their thoughts will embrace more 
+than half of this knowledge. 
+
+61. The second and fourth lines are of the same 
+
+
+There seems to be a contradiction between the statements in 
+paragraphs 53 and 56 about the book supplying, and not sup- 
+plying, a standard rule; but the meaning, probably, is that while it 
+does not give a rule generally applicable, it gives rules for par- 
+ticular cases. 
+
+K( Hsi says he does not understand 54, and thinks some cha- 
+racters must have been lost. ‘The six places of the hexagram’ in 
+53 are, literally, ‘the six empties.’ The places are so called, be- 
+cause it is only a temporary possession of them, which is held by 
+the fugitive lines, whether whole or divided. 
+
+
+CHAP. 9. APPENDIX III. 401 
+
+
+quality (as being in even places), but their positions 
+(with respect to the fifth line) are different, and 
+their value is not the same; but the second is the 
+object of much commendation, and the fourth the 
+subject of many apprehensions,—from its nearness 
+(to that line). But for a line in a place of weakness 
+it is not good to be far (from the occupant of the 
+place of strength), and what its subject should desire 
+in such a case is (merely) to be without blame. The 
+advantage (here) is in (the second line) being in the 
+central place. 
+
+62. The third and fifth lines are of the same 
+quality, (as being in odd places), but their positions 
+are different; and the (occupant of) the third meets 
+with many misfortunes, while the occupant of the 
+fifth achieves much merit:—this arises from one 
+being.in the noble position and the other in the 
+mean. Are they occupied by the symbol of weak- 
+ness? There will be peril. By that of strength? 
+There will be victory. 
+
+
+Chapter IX, paragraphs 56-62, speaks of the hexagrams as 
+made up of the different lines, and various things to be attended to 
+in those lines to determine their meaning. 
+
+Paragraph 57. The time or order in which the lines enter de- 
+termines of course the place and number of each in the figure. 
+Their ‘substance’ is their form, as whole or divided, being yang 
+or yin. 
+
+Paragraph 58 belongs to the first and sixth lines. We are hardly 
+prepared for the statement that ‘the maker or makers’ had so 
+much difficulty in determining the meaning of the first line. Of 
+course when they had fixed that and completed the figure, ex- 
+plaining all the lines, it was easy for the student to follow their 
+exposition, as paragraph 59 says. 
+
+Paragraph 60 seems to say that the work of the duke of Xau on 
+each line was but an indicating in detail of the processes of his 
+father's mind in explaining the whole figure. 
+
+
+[16] pd 
+
+
+402 THE APPENDIXES. SECT. II. 
+
+
+Chapter X. 63. The Yt is a book of wide com- 
+prehension and great scope, embracing everything. 
+There are in it the way of heaven, the way of man, 
+and the way of earth. It then takes (the lines 
+representing) those three Powers, and doubles them 
+till they amount to six. What these six lines show 
+is simply this,—the way of the three Powers. 
+
+64. This way is marked by changes and move- 
+ments, and hence we have the imitative lines. Those 
+lines are of different grades (in the trigrams), and 
+hence we designate them from their component 
+elements. These are mixed together, and elegant 
+forms arise. When such forms are not in their appro- 
+priate places, the ideas of good fortune and bad are 
+thus produced. | 
+
+
+The last two paragraphs mention several points important to be 
+attended to in studying, more especially, the duke of au on the 
+several lines. Three different views of the concluding statement,— 
+‘are they occupied,’ &c.,—are given in the imperial edition. ‘It be- 
+longs,’ says Wii Kang, ‘to the fifth line;’ ‘to the third line,’ says Hf 
+Ping-wan (also of the Yiian dynasty); while Han Hsing-kwo (of 
+the Thang dynasty) held that it belonged to both. The Khang-hsi 
+editors say that ‘ by discriminating and combining these views, we 
+get to the meaning of the text.’ I am unable to do so. 
+
+
+Chapter X, paragraphs 63, 64, speaks of the great comprehen- 
+siveness of the Yi, its figures and explanations being applicable to 
+the three Powers—heaven, earth, and man. 
+
+With paragraph 63, compare paragraph 4, Appendix VI. In the 
+trigram the upper line represents heaven, the middle line man, and 
+the lowest earth. This paragraph and that other are the nearest 
+approach I know to an attempt to account for the doubling of the 
+number of lines, and stopping with the hexagram ; but the doing so 
+was entirely arbitrary. At Hsi says :—‘ The upper two characters 
+belong to heaven, the middle two to man, and the lower two to earth.’ 
+No words could be more express; and yet Canon McClatchie says 
+(p. 354):—‘ The two upper strokes represent Heaven, or Thai- 
+yi, the husband; the two middle strokes, Earth, his wife; and the 
+
+
+CHAP. II. APPENDIX III. 403 
+
+
+Chapter XI. 65. Was it not in the last age of 
+Yin, when the virtue of Au had reached its highest 
+point, and during the troubles between king W4n 
+and (the tyrant) Adu, that the (study of the Yt) 
+began to flourish? On this account the explana- 
+tions (in the book) express (a feeling of) anxious 
+apprehension, (and teach) how peril may be turned 
+into security, and easy carelessness is sure to meet 
+with overthrow. The method in which these things 
+come about is very comprehensive, and must be 
+acknowledged in every sphere of things. If at the 
+beginning there be a cautious apprehension as to 
+the end, there will probably be no error or cause for 
+blame. This is what is called the way of the Yt. 
+
+
+two lower strokes, Man, their son; all being animated by the same 
+Divine Reason (t4o) or Supreme God (Chih Sh&n).’ This note 
+shows how one error, or misunderstanding of the Chinese original, 
+draws other errors with it. The character tao in the paragraph 
+has not at all the sense of reason, human or divine, but its primary 
+and ordinary signification of the path or course. As Lf 3i (Han 
+dynasty) says:—‘In the way of heaven there are the changes of 
+day and night, sun and moon; in that of earth, those of hardness 
+and softness, dryness and moisture; in that of man, those of action 
+and rest, of movement and stillness, of good fortune and bad, of 
+good and evil.’ 
+
+‘The imitative lines’ in the translation of 64, is simply ‘the Y4o’ 
+in the Chinese text, which I have rendered according to the account 
+of them in paragraph 8, et al. Their different grades are their 
+position as high or low in the figures (paragraph 1, Section i), and 
+their ‘component elements,’ literally ‘their substance, or thing- 
+nature, is their structure as being yang or yin, according to the 
+use of wuh in paragraphs 57, 59, et al. A yang line in an even 
+place, or a yin line in an odd, is not in its appropriate place, and 
+gives an indication of what is bad. 
+
+
+Chapter XI, paragraph 65. P. Regis observes on this chapter :— 
+‘I do not hesitate to say that there is found nowhere in the whole 
+
+
+pDd2 
+
+
+404 THE APPENDIXES. SECT. IT. 
+
+
+Chapter XII. 66. (The hexagram) AZien repre- 
+sents the strongest of all under the sky. Through 
+this quality its operations are always manifested 
+with ease, for it knows where there would be peril 
+and embarrassment. (The hexagram) Khwan 
+represents the most docile of all under the sky. 
+Through this quality its operations are.always mani- 
+fested with the promptest decision, for it knows 
+where there would be obstruction. 
+
+67. (The sages, who are thus represented, and 
+who made the Yt!,) were able to rejoice in heart 
+(in the absolute truth of things), and were able (also) 
+to weigh carefully all matters that could occasion 
+anxiety ; (thus) they fixed the good and bad fortune 
+(of all things) under the sky, and could accomplish 
+the things requiring strenuous efforts. 
+
+68. Therefore amid the changes and transforma- 
+tions (taking place in heaven and earth), and the 
+words and deeds of men, events that are to be 
+fortunate have their happy omens. (The sages) 
+knew the definite principles underlying the prog- 
+noStications of the former class, and the future of 
+
+
+Yt a passage which affords more light for the explanation of the 
+book.’ Paragraph 49 told us that ‘the study of the Yi flourished in 
+the middle period of antiquity, and that the author of it was familiar 
+with anxiety and troubles.’ That information becomes here more 
+particular. The Yi, existing when this Appendix was written, was 
+made in the closing period of the Yin dynasty, and the making of 
+it was somehow connected with the attempts of the tyrant Adu 
+against king Wan. We are not told expressly that the book was 
+written, in part at least, by king Wan; but the tradition to that 
+effect derives a certain amount of support from what is said here. 
+The general object of the author is also stated clearly enough,— 
+to inculcate a cautious and reverent administration of affairs, never 
+forgetful of the uncertainties of life and fortune. 
+
+
+CHAP. 12. APPENDIX III. 405 
+
+
+those of the latter, (now to be) ascertained by 
+divination. 
+
+69. The places of heaven and earth (in the dia- 
+grams) having been determined, the sages were 
+able (by means of the Yf) to carry out and complete 
+their ability. (In this way even) the common 
+people were able to share with them in (deciding 
+about) the counsels of men and the counsels of 
+spiritual beings. 
+
+70. The eight trigrams communicate their infor- 
+mation by their emblematic figures. The explana- 
+tions appended to the lines and the completed 
+figures tell how the contemplation of them affected 
+(the makers). The strong and the weak lines 
+appear mixed in them, and (thus) the good and the 
+evil (which they indicate) can be seen. 
+
+71. The changes and movements (which take 
+place in the manipulation of the stalks and the 
+formation of the diagrams) speak as from the stand- 
+point of what is advantageous. The (intimations of) 
+good and evil vary according to the place and nature 
+(of the lines). Thus they may indicate a mutual 
+influence (in any two of them) of love or hatred, 
+and good or evil is the result; or that mutual 
+influence may be affected by the nearness of the 
+lines to, or their distance from, each other, and then 
+repentance or regret is the result; or the influence 
+may be that of truth or of hypocrisy, and then the 
+result is what is advantageous, or what is injurious. 
+In all these relations of the (lines in the) Y4, if two 
+are near and do not blend harmoniously, there may 
+be (all these results),—evil, or what is injurious, or 
+occasion for repentance and regret. 
+
+72. The language of him who is meditating a 
+
+
+406 THE APPENDIXES. SECT. II. 
+
+
+revolt (from the right) betrays his inward shame; 
+that of him whose inward heart doubts about it 
+diverges to other topics. The words of a good man 
+are few; those of a coarse man are many. The 
+words of one who slanders what is good are un- 
+
+
+Chapter XII, paragraphs 66-72, is generally divided into three 
+sections ;—the first, embracing 66-68, and treating of the sages, 
+the makers of the Yf, as themselves independent of it, knowing all 
+that it enables us to know, and able to accomplish all that it en- 
+ables us to accomplish ; the second, embracing 69—71, and telling 
+how the sages formed the Yi, and made all men, by means of it, 
+partakers of their now unlimited knowledge and power ; the third, 
+comprised in paragraph 72, and saying, if it be genuine and in its 
+proper place, that the ordinary speech of men is as mysterious and 
+indicative of what is in them, as the explanations of the Yi are, 
+when we consider who were its authors. 
+
+‘The sages,’ who are the subject of 65-68, are not mentioned in 
+the text; but 67 makes it plain that the subject must be some per- 
+sonal being or beings. Neither Kien nor Khw4n can ‘rejoice in 
+heart, and weigh carefully matters occasioning anxiety.’ The com- 
+mentators generally interpolate ‘the sages;’ even Ying-ta of the 
+Thang dynasty, who does not introduce the sages in his exposition, 
+yet makes the subject to be ‘the disposer and nourisher of all 
+things.’ He gets to his view by an unnatural interpretation of two 
+characters in 67, which are now thrown out of the text by all critics 
+as not genuine, That ‘the sages’ is really the subject in the mind 
+of the writer appears from the express mention of them in 69, 
+when also ‘heaven and earth’ take the place of Ahien and 
+Khwan. It is absurd, not to say blasphemous, to assume that 
+the sages who made the Yi had the knowledge and ability here 
+ascribed to them; but the theory of the Yf as containing a scheme 
+for the discovery of the future necessitated the ascribing such attri- 
+butes to them. Compare with the whole Section, and especially 
+with paragraph 68, what is said in ‘the Doctrine of the Mean,’ 
+chapter 24. 
+
+The first Section shows how the sages were themselves indepen- 
+dent of the Yf, and had no need of it; the second goes on to tell 
+how they devised and constructed it, to make all men equal to 
+themselves in a knowledge of phenomena and human events, and 
+of their indications of, and issues in, the future. Summing up its 
+
+
+CHAP, 12. APPENDIX III. 407 
+
+
+
+
+
+substantial; those of him who is losing what he 
+ought to keep are crooked. 
+
+
+lessons, the editors of the imperial edition say, ‘There is no passage 
+in the Appendix more full and clear than this on the five points in 
+regard to the lines which the student of the Yi has to attend to. 
+Those points are :—their time, position, quality, mutual nearness, 
+and responsive relation. It is by a consideration of the two latter 
+points, moreover, that he must form his judgment on their appro- 
+priateness or inappropriateness in the three others.’ 
+
+Paragraph 72 has really no connexion with the rest of the 
+chapter. I have stated above how the critics attempt to make out 
+such a connexion; but I agree myself with P. Regis, who appends 
+to his version of the paragraph this note :—‘ Quae sententiae qui- 
+dem sapiunt doctrinam Confucianam, at non ordinem, utpote cum 
+praecedentibus minime cohaerentes, sed omnino ab iis abscissae 
+avulsaeque.’ 
+
+
+APPENDIX IV. 
+
+
+Supplementary to the Thwan and Y4o on the first and second 
+Hexagrams, and showing how they may be interpreted of man’s 
+nature and doings. 
+
+
+Section I. AAIEN. 
+
+
+Chapter I. 1. What is called (under Ahien) ‘the 
+great and originating’ is (in man) the first and chief 
+quality of goodness ; what is called ‘ the penetrating ’ 
+is the assemblage of excellences ; what is called ‘the 
+advantageous’ is the harmony of all that is right; 
+and what is called ‘the correct and firm’ is the 
+faculty of action. — | 
+
+2. The superior man, embodying benevolence, is 
+fit to preside over men; presenting the assemblage 
+of excellences, he is fit to show in himself the union 
+of all propriety; benefiting (all) creatures, he is fit to 
+exhibit the harmony of all that is right; correct and 
+firm, he ts fit to manage (all) affairs. 
+
+3. The fact that the superior man practises these 
+four virtues justifies the application to him of the 
+words—‘ Aien represents what is great and origin- 
+ating, penetrating, advantageous, correct and firm.’ 
+
+
+The title of this Appendix is in Chinese the Wan Yen Xwan, 
+‘The Record of Win Yen;’ and according to the analogy of 
+the titles of the three Appendixes that follow, W4n should per- 
+form the part of a verb and Yen that of a substantive. So the 
+characters are usually taken, and to W4n is given the meaning of 
+‘Explaining (Shih);’ and to Yen that of ‘Words or Sentences,’ 
+meaning the Thwan of king W&n, and the Y4o of the duke of 
+au on the first two hexagrams. The document treats of these, 
+
+
+CHAP. 2. APPENDIX IV. 409 
+
+
+Chapter IT. 4. What is the meaning of the words 
+under the first line undivided, ‘The dragon lies hid 
+(in the deep);—it is not the time for active doing ?’ 
+The Master said :—‘ There he is, with the powers of 
+the dragon, and yet lying hid. The influence of the 
+world would make no change in him; he would do 
+nothing (merely) to secure his fame. He can live, 
+withdrawn from the world, without regret; he can 
+experience disapproval without trouble of mind. 
+Rejoicing (in opportunity), he carries his principles 
+and of no others. ‘It shows the amount and depth of meaning in 
+them,’ says Afi Hstf, ‘and the other hexagrams may be treated 
+after the analogy supplied here.’ Confucius, it is said by others, 
+died before he was able to carry out the plan which he had formed. 
+But, as I] have shown in the Introduction (pp. 28-30), it is more than 
+
+
+doubtful whether we have in this Appendix anything at all directly 
+from the sage. 
+
+
+Chapter I, paragraphs 1-3, shows how the attributes of Ahien, 
+as explained by king W4&n, are to be understood of the constituent 
+principles of human nature. What is remarkable is, that we find 
+paragraphs 1, 2, with very little variation, in one of the narra- 
+tives of the 30 Awan, as having been spoken by a marchioness- 
+dowager of LQ in B.c. 564, several years before Confucius was born. 
+One so familiar as AQ Hsf was with all the classical literature of 
+his country could not be ignorant of this. His solution of the 
+questions arising from it is, that anciently there was this explana- 
+tion of the characters of king Wan; that it was employed by Sha 
+Kiang (of If), and that Confucius also availed himself of it; while 
+the chronicler used, as he does below, the phraseology of ‘ The 
+Master said,’ to distinguish the real words of Confucius from such 
+ancient sayings. But who was this chronicler? No one can tell. 
+The legitimate conclusion from A’(’s criticism is this, that so much 
+of this Appendix as is preceded by ‘The Master said’ is from 
+Confucius ;—so much and no more. 
+
+The ascription in paragraph 3 of ‘the four virtues’ to the supe- 
+rior Or normal man, man in his best estate, and yet inferior to ‘the 
+sagely man,’ is Confucian,—after the style of the teaching of the 
+Master in the Analects. 
+
+
+410 THE APPENDIXES. SECT. I. 
+
+
+into action ; sorrowing (for want of opportunity), he 
+keeps with them in retirement. Yes, he is not to 
+be torn from his root (in himself).’ This is ‘the 
+dragon lying hid.’ 
+
+5. What is the meaning of the words under the 
+second line, ‘The dragon shows himself and is in 
+the field ;—it will be advantageous to see the great 
+man?’ The Master said :—‘ There he is, with the 
+dragon’s powers, and occupying exactly the central 
+place. He is sincere (even) in his ordinary words, 
+and earnest in his ordinary conduct. (Guarding 
+* against depravity, he preserves his sincerity. His 
+goodness is recognised in the world, but he does not 
+boast of it. His virtue is extensively displayed, and 
+transformation ensues. The language of the Yi, 
+“ The dragon shows himself and is in the field ;—it 
+will be advantageous to see the great man,” refers 
+to a ruler's virtue.’ 
+
+6. What is the meaning of the words under the 
+third line, ‘The superior man is active and vigilant 
+all the day, and in the evening (still) careful and 
+apprehensive ;—the position is dangerous, but there 
+will be no mistake ?’? The Master said :—‘ The supe- 
+rior man advances in virtue, and cultivates all the 
+sphere of his duty. His leal-heartedness and good 
+faith are the way by which he advances in virtue. 
+His attention to his words and establishing his sin- 
+cerity are the way by which he occupies in his 
+sphere. He knows the. utmost point to be reached, 
+and reaches it, thus showing himself in accord with 
+the first springs (of things); he knows the end to be 
+rested in, and rests in it, thus preserving his righte- 
+ousness in accordance with that end. Therefore he 
+occupies a high position without pride, and a low 
+
+
+CHAP, 2. APPENDIX Iv. AI! 
+
+
+position without anxiety. Thus it is that, being 
+active and vigilant, and careful (also) and apprehen- 
+sive as the time requires, though his position be 
+perilous, he will make no mistake.’ 
+
+7. What is the meaning of the words under the 
+fourth line, ‘He is as if he were leaping up, (but 
+still) is in the deep;—there will be no mistake ?’ 
+The Master said :—‘ He finds no permanent place 
+either above or below, but he does not commit the 
+error (of advancing). He may advance or recede ;— 
+there is no permanent place for him: but he does 
+not leave his fellows. The superior man, advancing - 
+in virtue and cultivating the sphere of his duty, yet 
+wishes (to advance only) at the (proper) time, and 
+therefore there is no mistake.’ 
+
+_ 8. What is the meaning of the words under the 
+fifth line, ‘The dragon is on the wing in the sky ;— 
+it will be advantageous to see the great man?’ 
+The Master said :—‘ Notes of the same key respond 
+to one another; creatures of the same nature seek 
+one another; water flows towards the place that is 
+(low and) damp; fire rises up towards what is dry; 
+clouds follow the dragon, and winds follow the tiger :— 
+(so) the sage makes his appearance, and all men look 
+to him. Things that-draw their origin from heaven 
+move towards what is above; things that draw their 
+origin from the earth cleave to what is below :—so 
+does everything follow its kind.’ 
+
+g. What is the meaning of the words under the 
+topmost line, ‘The dragon exceeds the proper 
+limits ;—there will be occasion for repentance ?’ 
+The Master said :—‘ The position is noble, but it is 
+not that of office; (its occupant) dwells on high, but 
+he has no people (to rule); and the men of talent 
+
+
+412 THE APPENDIXES. : SECT. I. 
+
+
+and virtue in the positions below will give him no 
+aid ;—should he move in such a case, there will be 
+occasion for repentance.’ 
+
+
+
+
+
+In chapter II, paragraphs 4-9, Confucius is introduced, ex- 
+plaining, with considerable amplification, what is said by the duke 
+of Kau under the several lines of the hexagram. ‘The dragon’ 
+becomes the symbol of ‘the superior man;’ and of ‘the great man,’ 
+or the sage upon the throne. The language approaches at times to 
+the magniloquence of Mencius, while in paragraph 8 the voice hardly 
+seems to be that of the sage at all. 
+
+With paragraph 5, compare chapters 8 and 14 of ‘the Doc- 
+trine of the Mean,’ agreeing much in language and sentiment 
+with what we have here. The line, a strong or undivided line, and 
+therefore yang, is said to be ‘exactly in the central place;’ but 
+the line is in the second, an even place, that proper to a yin line; 
+and in other passages this might be explained in an unfavourable 
+way. The Chinese character ang has the meaning given to it, 
+now of ‘exact,’ and now of ‘correct,’ the latter being always 
+favourably interpreted. 
+
+Paragraph 8. The fifth is almost always the place of honour and 
+authority in the hexagram, and therefore ‘the great man’ here con- 
+tinues to be the great man, ‘the sage.’ The argument is that as 
+things of the same kind respond to and seek one another, so is it 
+with the sage and ordinary man. They are of the same kind, 
+though far apart; and when a sage appears, all other men look to 
+him with admiration and hope. The continuity of the illustrations, 
+however, is broken by the introduction of the dragon and clouds, 
+and the tiger and wind. Are these of the same kind? A Hsif 
+says he does not think that the real dragon and real tiger are 
+intended; but he does not tell us how he understood the terms. 
+Sai AKhing (early in the Ming dynasty) says:—‘ The dragon feels 
+the influence of the clouds surcharged with rain, and rises from the 
+deep, and when the tiger feels the-approach of the cold winds he 
+roars. Thus when the dragon rises, the clouds are sure to collect ; 
+and when the tiger screams, the winds follow ;’ but all this does not 
+help us to appreciate any better the words of the text. And the 
+concluding illustration is nearly as foreign to our way of conceiving 
+things. By ‘things that draw their origin from heaven’ all animals 
+—moving creatures—are intended; and by those that draw their 
+origin from the earth are intended all plants, things that stand and 
+
+
+CHAP. 3. APPENDIX IV. 413 
+
+
+Chapter III. ro. ‘ The dragon lies hid ;—it is not 
+the time for active doing :'—the position is (too) low. 
+
+11. ‘The dragon shows himself and is in the 
+field :’—the time (requires him still) to be unem- 
+ployed. | 
+
+12, ‘ All the day active and vigilant :'—(he now) 
+does his (proper) business. 
+
+13. ‘He is as if he were leaping up, (but still) is 
+in the deep :—he is making trial of himself. 
+
+14. ‘The dragon is on the wing in the sky :’— 
+(the subject of the line) is on high and ruling. 
+
+15. ‘The dragon exceeds the proper limit, and 
+there will be occasion for repentance :’—when things 
+have been carried to extremity, calamity ensues. 
+
+16. Undivided lines appear in all these representa- 
+tions of the great and originating power denoted by 
+K hien :—(what follows in the Y 4o tells us how) all 
+under the sky there will be good order. 
+
+
+do not move. The former turn their heads to the sky, and the 
+latter their roots to the earth. So we read in X( Hs!; but I con- 
+tinue to wonder that Confucius selected such illustrations and spoke 
+in such a style. 
+
+Paragraph 9. As I have said above, the. place of honour and 
+authority in the hexagram belongs to the fifth line, and no other 
+plays so unimportant a part as the sixth; and hence it is repre- 
+sented here as having ‘no place’ at all. Before he whom it re- 
+presents is called to act, the battle has been won or lost. Movement 
+from him will only accelerate and intensify the result. 
+
+
+Chapter III, paragraphs 10-16, goes over again the Y4o of the 
+duke of X4u with very brief explanations, grounded chiefly on the 
+consideration of the place or position occupied by the several 
+lines, and the time of their introduction into the action of the 
+hexagram. 
+
+Paragraph16. See the note on the Text of X kien, corresponding 
+to this line, page 58, and also that on paragraph 7 of the symbolism 
+of the figures and lines, Section i, page 165. There is the same 
+
+
+414 THE APPENDIXES. SECT. I. 
+
+
+Chapter IV. 17. ‘The dragon lies hid in the 
+deep ;—it is not the time for active doing :'—the 
+energy denoted by the undivided line is laid up and 
+hid away as in the deep. 
+
+18. ‘The dragon appears in the field :'—all under 
+heaven (begins to be) adorned and brightened. 
+
+19. ‘All the day active and vigilant :’—continu- 
+ally, as the time passes and requires, does he act. 
+
+20. ‘He is as if he were leaping up, (but still) is 
+in the deep : —a change is taking place in the method 
+indicated by (this) A Zien diagram. 
+
+21. ‘The dragon is on the wing in the sky :'— 
+this shows that his place is based on his heavenly 
+virtue. 
+
+22. ‘The dragon exceeds the (proper) limit ;— 
+there will be occasion for repentance :'—the time is 
+come to an end, and so also is his opportunity. 
+
+23. Undivided lines appear in all these repre- 
+sentations of the great and originating power denoted 
+by AAien:—and (from what follows in the Y4o) 
+we see the model (of action) afforded by heaven. 
+
+
+difficulty in understanding the first part of the short paragraph; 
+the conclusion of it must be a consequence of the language of the 
+Y4o, though it is not repeated here. 
+
+
+Chapter IV, paragraphs 17-23, goes over the same ground for a 
+
+
+third time, treating the various paragraphs chiefly from the stand- 
+point of time. - 
+
+Paragraph 17 tells us that time and circumstances are essential, as 
+well as inward power, to successful development and demonstration. 
+In paragraph 18, the words of the Y4o0 about meeting with the great 
+man are not quoted, but they prompted the latter half of it. 
+
+Paragraph 19. Compare the language on paragraph 6, towards 
+the end. 
+
+Paragraph 20. The subject passes here from the lower trigram 
+and enters into the upper. We are told not to lay stress on ‘the 
+method of Xhien.’ In paragraph 21 we have the sage upon the 
+
+
+
+
+
+
+
+
+CHAP. &. APPENDIX IV. 415 
+
+
+Chapter V. 24. The ‘greatness’ and ‘originating’ 
+represented by A Zien refer to it as (the symbol of) 
+what gives their beginning (to all things), and (also) 
+secures their growth and development. 
+
+25. ‘The advantageousness and the correctness 
+and firmness’ refer to its nature and feelings (as 
+seen in all the resulting things). 
+
+26. AKhien, (thus) originating, is able with its 
+admirable benefits to benefit all under the sky. We 
+are not told how its benefits are conferred; but how 
+great is (its operation) ! 
+
+27. How great is (what is emblemed by) A Zien !— 
+strong, vigorous, undeflected, correct, and (in all 
+these qualities) pure, unmixed, exquisite ! 
+
+28. The six lines, as explained (by the duke of 
+K4u), bring forth and display (its meaning), and 
+everything about it is (thus) indirectly exhibited. 
+
+29. (The great man) at the proper time drives 
+with these six dragons through the sky. The clouds 
+move, and the rain is distributed; all under heaven 
+enjoys repose. | 
+throne. Time and opportunity are both in progress in 1g; here in 
+22, they are both passed, have reached their extremity or end. 
+
+Paragraph 23:—see on paragraph 16. ‘The model of heaven,’ says 
+Wii KAang, ‘is the due blending of the strong and active with the 
+weak and passive, the regulation of movement in accordance with the 
+highest reason, so that there shall be neither excess nor deficiency.’ 
+
+Chapter V, paragraphs 24-29. The author here, leaving the 
+treatise on the symbolism of the Y 4o, turns to that on the Thwan, 
+or expositions of king W4n, and amplifies it, not quoting from it, 
+however, so fully and exactly, as he has done in the previous 
+chapters from the Y 4o. 
+
+Paragraphs 24 and 25 are based on the statement of the signi- 
+ficance of the Thwan under A4ien, and not on the treatise on the 
+symbolism. The originating power cannot be separated from that 
+of penetration and development. The latter issues from the former 
+
+
+416 THE APPENDIXES. SECT. I. 
+
+
+Chapter VI. 30. In the superior man his conduct 
+is (the fruit of) his perfected virtue, which might be 
+seen therefore in his daily course; but the force of 
+that phrase, ‘lying hid,’ requires him to keep re- 
+tired, and not yet show himself, nor proceed to the 
+full development of his course. While this is the 
+case, the superior man (knows that) it is not the 
+time for active doing. 
+
+31. The superior man learns and accumulates the 
+results of his learning ; pufs questions, and discrimi- 
+nates among those results; dwells magnanimously 
+and unambitiously in what he has attained to; and 
+carries it into practice with benevolence. What the 
+Yt says, ‘The dragon appears in the field :—it will 
+be advantageous to meet with the great man,’ has 
+reference to the virtuous qualities of a ruler (as 
+thus described). . | 
+
+32. In the third line there is a twofold (symbol 
+of) strength, but (the position) is not central. (Its 
+
+
+as the summer follows on the spring, according to an illustration 
+of KG Hsf. ‘The advantageousness’ and ‘firm correctness,’ he 
+compares also to the autumn and winter, saying that the AAien 
+power in its essence, as it is in itself, is best described by these two 
+latter characteristics, while the two former describe it in its opera- 
+tion. It is thus that he tries to give his readers an idea of what he 
+understood by ‘nature and feelings’ in 25. But this chapter treats 
+of the XAien power in nature rather than in humanity. Confining 
+our view to the power so operating, we cannot say that the descrip- 
+tion of it in 26 and 27 is magniloquent or hyperbolical. 
+
+Paragraph 28 returns to the explanations of the lines of the 
+hexagram by the duke of Au, which exhibit the power in different 
+positions and relations, bringing out all its significance; and then 
+29 confines us to the fifth line, in which we have its ideal. The 
+spheres of nature and of men seem to be in the view of the 
+author, and therefore I introduce ‘the great man,’ as the subject, 
+after the example of the best critics. Like the clouds and the rain to 
+the thirsty earth, so is the rule of the sage to expectant humanity. 
+
+
+CHAP. 6. APPENDIX IV. 417 
+
+
+occupant) is not in heaven above, nor is he in the 
+field beneath. Therefore there must be active vigi- 
+lance and cautious apprehension as the time requires ; 
+and though (the position be) perilous, there will be 
+no mistake. 
+
+33. In the fourth line there is (the symbol of) 
+strength, but (the position) is not central. (Its 
+occupant) is not in heaven above, nor is he in the 
+field beneath, nor is he in the place of man inter- 
+mediate. Hence he is in perplexity; and being so, 
+he has doubts about what should be his movements, 
+and so will give no occasion for blame. 
+
+34. The great man is he who is in harmony, in 
+his attributes, with heaven and earth; in his bright- 
+ness, with the sun and moon; in his orderly pro- 
+cedure, with the four seasons; and in his relation 
+to what is fortunate and what is calamitous, in har- 
+mony with the spirit-like operations (of Providence). 
+He may precede Heaven, and Heaven will not act 
+in opposition to him; he may follow Heaven, but 
+will act (only) as Heaven at the time would do. If 
+Heaven will not act in opposition to him, how much 
+less will men! how much less will the spirit-like 
+operation (of Providence)! 
+
+35. The force of that phrase—‘exceeding the 
+proper limits '—indicates the knowing to advance 
+but not to retire; to maintain but not to let perish; 
+to get but not to lose. 
+
+36. He only is the sage who knows to advance and 
+to retire, to maintain and to let perish ; and that with- 
+out ever acting incorrectly. Yes, he only is the sage! 
+
+
+Chapter VI, paragraphs 30-36. The author leaving the Thwan, 
+{urns again to the treatise on the symbolism of the Y4o, his main 
+
+
+[16] Ee 
+
+
+418 THE APPENDIXES. SECT. II. 
+
+
+Section II. KuHwaAvn. 
+
+
+Chapter I. 1. (What is indicated by) Khw&n is 
+most gentle and weak, but, when put in motion, is 
+
+
+object being to show how reasonable are the decisions and lessons 
+of the duke of Kau. 
+
+The subject of paragraph 30 has the virtue; but his position in 
+the lowest place shows that his time is not yet come. 
+
+In paragraph 31 we have the superior man developing, by means 
+of the processes described, into ‘the great man,’ with the attributes 
+of a ruler, the appearance of whom is a blessing to men. 
+
+The twofold symbol of strength in paragraph 32 is the yang or 
+undivided line in the third place (odd) proper to it. There will be 
+no mistake, because the subject of the line, in the exercise of his 
+caution, will abstain from any forward movement. 
+
+According to paragraph 63 of last Appendix, Section ii, both 
+the third and fourth lines in the hexagram belong to man, and are 
+intermediate between those of heaven and those of earth. Khung 
+Ying-ta, to get over the difficulty in what is said on the fourth 
+line, says that, as a matter of fact and locally, man is nearer earth 
+than heaven, and is aptly represented therefore by the third line 
+and not by the fourth ;—I prefer to point out the inconsistency, 
+and leave it. The subject of this fourth line will move very 
+cautiously, and so escape blame. 
+
+The eulogium of ‘the great man’ in paragraph 34 cannot fail to 
+recall to the classical scholar the thirty-first and other chapters of ‘the 
+Doctrine of the Mean,’ where the sage is described as ‘The Equal 
+of Heaven.’ In one sentence here he is spoken of as sometimes 
+taking precedence of Heaven, which then does not act in opposi- 
+tion to him! I do not know of any statement about the sage, 
+coming without doubt from Confucius, that is so extravagant as 
+this. It is difficult—in fact impossible—to say from the Yt itself, what 
+we are to understand by the kwei shan, which I have translated 
+here by ‘the spirit-like operations (of Providence).’ The compound 
+denomination does not often occur in the book. In Appendix III, 
+Section i, 21, kwei is the anima and sh&n the animus; and 
+in paragraph 50, I have translated the terms by ‘the contracting and 
+expanding operations.’ In Appendix I, page 226 and page 259, the 
+name is used as in the present text. That second instance and this 
+
+
+CHAP. 2. APPENDIX IV. 419 
+
+
+
+
+
+hard and strong; it is most still, but is able to give 
+every definite form. 
+
+2. ‘By following, it obtains its (proper) lord,’ and 
+pursues its regular (course). 
+
+3. It contains all things in itself, and its trans- 
+forming (power) is glorious. 
+
+4. Yes, what docility marks the way of Khwan! 
+It receives the influences of heaven, and acts at 
+the proper time. 
+
+
+Chapter II. 5. The family that accumulates good- 
+ness is sure to have superabundant happiness, and 
+the family that accumulates evil is sure to have 
+superabundant misery. The murder of a ruler by 
+
+
+paragraph were evidently constructed, the one on the model of the 
+other. I think it likely that the breath or air, £41, became the name 
+with the earliest Chinese for their first concept of spirit; then the 
+breath inspired or inhaled was called kwei, and became the name 
+for the grosser part of the spirit, returning to the earth; and shan, 
+the breath exhaled or expired, the name for the subtler and intellec- 
+tual spirit, ascending to a state of activity and enjoyment. The 
+explanations of the terms in the & Y4 and other dictionaries seem 
+to justify this view. The combination kwei shan is sometimes 
+best translated by ‘spiritual beings.’ The school of the Sung 
+philosophy understand by it—the contracting and expanding of the 
+primary matter, or that matter conceived of in two forms or with 
+two opposite qualities. AAAng-3ze says here that ‘Heaven and 
+earth are another name for tao, and kwei shan another name for 
+“the vestiges of making and transformation;” and that the sage being 
+in harmony with the t4o or practical reason of the universe, how 
+can men or the kwei shan be contrary to him?’ Whatever be 
+thought of the Sung speculations and theories, I think that a trans- 
+lator ought to give an indication of the primary meaning of the 
+name kwei shan. 
+
+Paragraphs 35 and 36 suggest the description of Confucius by 
+Mencius, V, ii, 1, 5, as the one among the sages who was most 
+governed by the consideration of time, doing continually what the 
+circumstances of the time required. 
+
+
+E€2 
+
+
+420 THE APPENDIXES. SECT. II. 
+
+
+his minister, or of his. father by a son, is not the 
+result of the events of one morning or one evening. 
+The causes of it have gradually accumulated,— 
+through the absence of early discrimination. The 
+words of the Yt, ‘He treads on the hoar-frost; the 
+strong ice will come (by and by),’ show the natural 
+(issue and growth of things). 
+
+6. ‘Straight’ indicates the correctness (of the 
+internal principle), and ‘square,’ the righteousness 
+(of the external act). The superior man, (thus 
+represented), by his self-reverence maintains the 
+inward (correctness), and in righteousness adjusts 
+his external acts. His reverence and righteousness 
+being (thus) established, his virtues are not solitary 
+instances or of a single class. ‘Straight, square, 
+and great, working his operations, without repeated 
+efforts, in every respect advantageous :'— this shows 
+how (such a one) has no doubts as to what he does. 
+
+7. Although (the subject of) this divided line has 
+excellent qualities, he (does not display them, but) 
+keeps them under restraint. ‘If he engage with 
+them in the service of the king, and be successful, 
+he will not claim that success for himself :’—this 
+is the way of the earth, of a wife, of a minister. 
+The way of the earth is—‘not to claim the merit 
+of achievement, but on behalf (of heaven) to bring 
+things to their proper issue. 
+
+8. Through the changes and transformations pro- 
+duced by heaven and earth, plants and trees grow 
+luxuriantly. If (the reciprocal influence of) heaven 
+and earth were shut up and restrained, we should 
+have (a state that might suggest to us) the case 
+of men of virtue and ability lying in obscurity. The 
+words of the Yi,‘A sack tied up:—there will be 
+
+
+CHAP. 2. APPENDIX IV. 421 
+
+
+no ground for blame or for praise, are in reality 
+a lesson of caution. 
+
+9. The superior man (emblemed here) by the 
+‘yellow’ and correct (colour), is possessed of com- 
+prehension and discrimination. He occupies the 
+correct position (of supremacy), but (that emblem) 
+is on (the lower part of) his person. His excellence 
+is in the centre (of his being), but it diffuses a 
+complacency over his four limbs, and is manifested 
+in his (conduct of) affairs :—this is the perfection of 
+excellence. 
+
+10. (The subject of) the yin (or divided line) 
+thinking himself equal to the (subject of the) yang, 
+‘or undivided line, there is sure to be ‘a contest.’ 
+As if indignant at there being no acknowledgment 
+of the (superiority of the subject of the) yang line, 
+(the text) uses the term ‘dragons.’ But still the 
+(subject of neither line) can leave his class, and 
+hence we have ‘the blood’ mentioned. The men- 
+tion of that as being (both) ‘azure and yellow’ 
+indicates the mixture of heaven and-earth. Hea- 
+ven's (colour) is azure and earth's is yellow. 
+
+
+The hexagram Khwé&n is dealt with in Section ii, and much 
+more briefly than Ahien in Section i. Much less distinct, more- 
+over, is the attempt in it to show how the attributes of the hexagram 
+are to be understood of the principles of human nature. The most 
+important portion of the Section, perhaps, is paragraph 5, the first 
+of chapter II, and I have spoken of it in the Introduction, pages 
+47 and 48. 
+
+
+APPENDIX V. 
+Treatise of Remarks on the Trigrams. 
+
+
+Chapter I. 1. Anciently, when the sages made 
+the Yi, in order to give mysterious assistance to the 
+spiritual Intelligences, they produced (the rules for 
+the use of) the divining plant. 
+
+2. The number 3 was assigned to heaven, 2 to 
+earth, and from these came the (other) numbers. 
+
+3. They contemplated the changes in the divided 
+and undivided lines (by the process of manipulating 
+the stalks), and formed the trigrams; from the 
+movements that took place in the strong and weak 
+lines, they produced (their teaching about) the sepa- 
+rate lines. There ensued a harmonious conformity 
+to the course (of duty) and to virtue, with a dis- 
+crimination of what was right (in each particular 
+ase). They (thus) made an exhaustive discrimina- 
+tion of what was right, and effected the complete 
+development of (every) nature, till they arrived (in 
+the Yt) at what was appointed for it (by Heaven). 
+
+
+Chapter I, paragraphs 1-3, treats of the rise of the scheme of 
+the Yi from the wonderful qualities of the divining plant, the use 
+of certain numbers, and the formation of the lineal figures. 
+
+P. Regis translates paragraph 1 by—‘ The ancient (sages), the 
+most excellent men, were the authors of the Yi-king, in making 
+which they were assisted by an intelligent spirit, who for their help 
+produced the plant called Shih.’ 
+
+But the text will not admit of this version, nor have I found the 
+view given in it in any Chinese writer. It is difficult to make up 
+one’s mind whether to translate —‘ the sage,’ or ‘the sages.” Khung 
+Ying-ta contends that the writer had Ff-hsi and him alone in his 
+
+
+CHAP. 2. - APPENDIX V. 423 
+
+
+
+
+
+Chapter II. 4. Anciently, when the sages made 
+the Yi, it was with the design that (its figures) should 
+be in conformity with the principles underlying the 
+natures (of men and things), and the ordinances (for 
+them) appointed (by Heaven). With this view they 
+exhibited (in them) the way of heaven, calling (the 
+lines) yin and yang; the way of earth, calling (them) 
+the weak (or soft) and the strong (or hard); and 
+the way of men, under the names of benevolence 
+
+
+mind. To me it seems otherwise. Ff-hst, if we accept the testi- 
+mony of universal Chinese consent, made the eight trigrams; but 
+he did not make the Yi, which, by the same consent, was the pro- 
+duction of king Wan and his son. 
+
+The text would seem to say that the sages ‘produced’ the 
+plant, but this is so extravagant that the view indicated in my 
+supplementary clause appears in all the best commentators. So 
+understood, the Yi may be said to ‘give mysterious assistance to 
+the spiritual Intelligences,’ or, if we take that name as singular 
+(according to the analogy of chapter 6), to the Divine Being in 
+affording a revelation of His will, as in paragraph 3. We may well 
+say that it is a pity the revelation should be so enigmatical ; but 
+the author, it must be remembered, is writing from his own stand- 
+point. W4n and his son, as I have endeavoured to show in the 
+Introduction, merely wished to convey, under the style and veil of 
+divination, their moral and political lessons. 
+
+On paragraph 2 it is said that heaven is round; and as the cir- 
+cumference of a circle is three times its diameter, hence 3 is the 
+number of heaven. Again, earth is square, and as the circumference 
+of a square is four times its length or breadth, or it consists of two 
+pairs of equal sides, hence 2 is the number of earth. 
+
+The concluding statement about ‘the other numbers’ is under- 
+stood of the manipulation of the divining stalks, as in Appendix III, 
+i, 51, That manipulation, thrice repeated, might leave three stalks 
+each time, and 3 x 3=9; or 2, being in the same way in all=6; or 
+twice 3 and once 2=8; or twice 2 and once 3=7. These are 
+the numbers of the 4 binary symbols, employed in forming the new 
+figures ; , the old yang,=9; ===, the young yin,=8; 
+===, the young yang,=7; and == =, the old yin,=6. 
+
+
+
+
+
+424 THE APPENDIXES. CHAP. 3. 
+
+
+
+
+
+and righteousness. Each (trigram) embraced (those) 
+three Powers; and, being repeated, its full form con- 
+sisted of six lines. A distinction was made of (the 
+places assigned) to the yin and yang lines, which 
+were variously occupied, now by the strong and now 
+by the weak forms, and thus the figure (of each hexa- 
+gram) was completed. 
+
+
+Chapter III. 5. (The symbols of) heaven and 
+earth received their determinate positions; (those 
+for) mountains and collections of water interchanged 
+their influences ; (those for) thunder and wind excited 
+each other the ‘more; and (those for) water and fire 
+did each other no harm. (Then) among these eight 
+symbols there was a mutual communication. 
+
+6. The numbering of the past is a natural pro- 
+cess; the knowledge of the coming is anticipation. 
+Therefore in the Yi we have (both) anticipation (and 
+the natural process). 
+
+
+Chapter II. The top line in each trigram thus belongs to the 
+category of heaven; the bottom line to that of earth; and the 
+middle line to that of man. The odd places should be occupied, 
+‘correctly,’ by the undivided lines; and the even by the divided. 
+The trigram being increased to the hexagram, lines 5 and 6 were 
+assigned to heaven; 1 and 2 to earth; and 3 and 4 to man. 5 is 
+the yang characteristic of heaven, and 6 the yin; so 1 and 2 in 
+regard to earth; while 3 represents the benevolence of man, and 4 
+his righteousness. But all this is merely the play of fancy, and 
+confuses the mind of the student. 
+
+
+Chapter III, paragraphs 5 and 6, is understood, though not 
+very clearly, by referring to the circular arrangement of the trigrams 
+according to Ff-hsf, as shown in Figure 2, of Plate III. Para- 
+graph 5 refers to the correlation of XAien and Khwan, K&n and 
+Tui, Xan and Sun, Kh4n and Li. Paragraph 6 is less easy of 
+apprehension. Starting in the same figure from AXAien and num- 
+bering on the left we come to Xan by a natural process. Then 
+
+
+CHAP. 5, APPENDIX V. 425 
+
+
+Chapter IV. 7. Thunder serves to put things in 
+motion; wind to scatter (the genial seeds of) them; 
+rain to moisten them; the sun to warm them ; (what 
+is symbolised by) Kn, to arrest (and keep them in 
+their places) ; (by) Tui, to give them joyful course ; 
+(by) A4ien, to rule them; and by KhwéA4n, to 
+store them up. 
+
+
+Chapter V. 8. God comes forth in Aan (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 
+struggles in A#ien; He is comforted and enters 
+into rest in Khan; and He completes (the work of 
+the year) in Kan. 
+
+9. All things are made to issue forth in A4n, 
+which is placed at the east. (The processes of pro- 
+duction) are brought into full and equal action in 
+Sun, which is placed at the south-east. The being 
+brought into full and equal action refers to the purity 
+and equal arrangement of all things. Li gives the 
+idea of brightness. All things are now made mani- 
+
+
+we turn back, and numbering on the right, from Sun, we come by 
+a backward process to Khwan. The same process is illustrated 
+on a large scale by the circular arrangement of the 64 hexagrams 
+in Plate I. But what the scope of the paragraph is I cannot tell, 
+and am tempted to say of it, as P. Regis does, ‘ Haec observatio 
+prorsus inanis est.’ 
+
+
+In chapter IV we have the same circular arrangement of the 
+trigrams, though they are named in a different order; the last first 
+and the first last. The first four are mentioned by their elemental 
+names; the last four by the names of their lineal figures. No 
+special significance is attached to this. If it ever had any, it has 
+been lost. 
+
+
+426 THE APPENDIXES. CHAP. ¢. 
+
+
+fest to one another. It is the trigram of the south. 
+The sages turn their faces to the south when they 
+give audience to all under the sky, administering 
+government towards the region of brightness :—the 
+idea in this procedure was taken from this. Khwan 
+denotes the earth, (and is placed at the south-west). 
+All things receive from it their fullest nourishment, 
+and hence it is said, ‘The greatest service is done 
+for Him in KhwAan.’ Tui corresponds (to the west) 
+and to the autumn,—the season in which all things 
+rejoice. Hence it is said, ‘He rejoices in Tui.’ He 
+struggles in Aien, which is the trigram of the 
+north-west. The idea is that there the inactive 
+and active conditions beat against each other. 
+Khan denotes water. It is the trigram of the exact 
+north,—the trigram of comfort and rest, what all 
+things are tending to. Hence it is said, ‘ He is com- 
+forted and enters into rest in Khan. Kan is the 
+trigram of the north-east. In it all things bring to 
+a full end the issues of the past (year), and prepare 
+the commencement of the next. Hence it is said, 
+‘He completes (the work of the year) in Kan,’ 
+
+
+Chapter V, paragraphs 8 and g, sets forth the operations of 
+nature in the various seasons, as being really the operations of God, 
+who is named Ti, ‘the Lord and Ruler of Heaven.’ Those opera- 
+tions are represented in the progress by the seasons of the year, as 
+denoted by the trigrams, according to the arrangement of them by 
+king W4n, as shown also in Plate III, Figure 2. 
+
+‘The greatest service is done for Ti in Khwan;’ Yang Wan-it 
+(of our twelfth century, but earlier than Ad Hs!) says :—‘ Khwan 
+is a minister or servant. Ti is his ruler. All that a ruler has to do 
+with his minister is to require his service.’ ‘On the struggles in 
+Khien’ he says :—‘ Khien is the trigram of the north-west, when 
+the yin influence is growing strong and the yang diminishing.’ 
+
+The ‘ purity’ predicated in paragraph g of things in Sun, was 
+
+
+CHAP. 6. APPENDIX V. 427 
+
+
+Chapter VI. 10. When we speak of Spirit we mean 
+the subtle (presence and operation of God) with all 
+things. For putting all things in motion there is 
+nothing more vehement than thunder ; for scattering 
+them there is nothing more effective than wind ; for 
+drying them up there is nothing more parching than 
+fire; for giving them pleasure and satisfaction there 
+is nothing more grateful than a lake or marsh; for 
+moistening them there is nothing more enriching 
+than water; for bringing them to an end and making 
+them begin again there is nothing more fully adapted 
+than Kan. Thus water and fire contribute together 
+to the one object; thunder and wind do not act con- 
+trary to each other; mountains and collections of 
+water interchange their influences. It is in this way, 
+that they are able to change and transform, and to 
+give completion to all things. 
+
+
+explained by Kang Khang-AAang (our second century) as equiva- 
+lent to ‘newness,’ referring to the brightness of all things in the 
+light of spring and summer. On ‘all things receive from the earth 
+their fullest nourishment’ the same Yang, quoted above, says :— 
+‘The earth performs the part of a mother. All things are its 
+children. What a mother has to do for her children is simply to 
+nourish them.’ 
+
+
+Chapter VI is the sequel of the preceding. There ought to have 
+been some mention of Shan or ‘Spirit’ in chapter 5. It is the 
+first character in this chapter, and the two characters that follow 
+show that it is here resumed for the purpose of being explained. 
+As it does not occur in chapter 5, we must suppose that the author 
+of it here brings forward and explains the idea of it that was in his 
+mind. Many of the commentators recognise this,—e. g. Liang Yin, 
+as quoted in the Introduction, p. 33. 
+
+Two other peculiarities in the style of the chapter are pointed 
+out and explained (after a fashion) by 3hui Xing (earlier, probably, 
+than the Sung dynasty):—‘ The action of six of the trigrams is 
+described, but no mention is made of AAien or Khwan. But 
+
+
+‘ 
+
+
+428 THE APPENDIXES. CHAP. 7. 
+
+
+Chapter VII. 11. Ahien is (the symbol of) 
+strength; Khwan, of docility; Aan, of stimulus to 
+movement; Sun, of penetration; Khan, of what is 
+precipitous and perilous; Li, of what is bright and 
+what 1s catching; Kan, of stoppage or arrest; and 
+Tui, of pleasure and satisfaction. 
+
+
+heaven and earth do nothing, and yet do everything ; hence they 
+are able to perfect the spirit-like subtilty of the action of thunder, 
+wind, and the other things. (Moreover), we have the trigram K4n 
+mentioned, the only one mentioned by its name, instead of our 
+reading “mountains.” The reason is, that the putting in motion, 
+the scattering, the parching, and the moistening, are all the pal- 
+pable effects of thunder, wind, fire, and water. But what is ascribed 
+to K&n, the ending and the recommencing all things, is not so 
+evident of mountains. On this account the name of the trigram is 
+given, while the things in nature represented by the trigrams are given 
+in those other cases. The style suitable in each case is employed.’ 
+
+
+Chapter VII mentions the attributes, called also the ‘virtues,’ of 
+the different trigrams. It is not easy to account for the qualities— 
+‘their nature and feelings’—ascribed to them. Khung Ying-ta 
+says:—‘hien is represented by heaven, which revolves without 
+ceasing, and so it is the symbol of strength; KhwaAn by the earth, 
+which receives docilely the action of heaven, and so it is the 
+symbol of docility ; A &n by thunder, which excites and moves all 
+things, and so it is the symbol of what produces movement; Sun 
+by wind, which enters everywhere, and so it is the symbol of pene- 
+tration; Kh4n by water, found in a place perilous and precipitous, 
+and the name is explained accordingly ; Lf by fire, and fire is sure 
+to lay hold of things, and so it is the symbol of being attached to ; 
+Kan by a mountain, the mass of which is still and arrests progress, 
+and so it is the symbol of stoppage or arrest; and Tui by a lake 
+or marsh, which moistens all things, and so it is the symbol of 
+satisfaction.’ 
+
+The Khang-hsf editors consider this explanation of the qualities 
+of the trigrams to be unsatisfactory, and certainly it has all the 
+appearance of an ex post facto account. They prefer the views of 
+the philosopher Sh4o (of our eleventh century), which is based on 
+the arrangement of the undivided and divided lines in the figures. 
+This to me is more unsatisfactory than the other. The editors say, 
+
+
+CHAP. 10. APPENDIX V. 429 
+
+
+Chapter VIII. 12. AAien (suggests the idea of) 
+a horse; KhwaAn, that of an ox; A4n, that of the 
+dragon; Sun, that of a fowl; Khan, that of a pig; 
+Li, that of a pheasant; Kan, that of a dog; and 
+T ui, that of a sheep. 
+
+
+Chapter IX. 13. A Zien suggests the idea of the 
+head; Khw4n, that of the belly; Aan, that of the 
+feet; Sun, that of the thighs; Khan, that of the 
+ears; Li, that of the eyes; K&n, that of the hands ; 
+and Tui, that of the mouth. 
+
+
+Chapter X. 14. A4ien is (the symbol of) heaven, 
+and hence has the appellation of father. Khwan 
+-is (the symbol of) earth, and hence has the appella- 
+tion of mother. an shows a first application (of 
+Khwan to Kien), resulting in getting (the first of) 
+its male (or undivided lines), and hence is called ‘the 
+oldest son.’ Sun shows a first application (of Kien 
+to Khwan), resulting in getting (the first of) its 
+female (or divided lines), and hence is called ‘the 
+oldest daughter.’ Khan shows a second application 
+
+
+moreover, that Shfo’s account of the three yang trigrams, A4n, 
+Khan, and K&n is correct, and that of the three yin, Sun, 
+Li, and Tui incorrect; but this would be based on king Wan’'s 
+arrangement, which does not appear to have place here. 
+
+
+Chapter VIII. In the Great Appendix, p. 383, it is said that 
+FQ-hst, in“naking his trigrams, was guided by ‘the consideration 
+of things apart from his own person.’ Of such things we have a 
+specimen here. The. creatures are assigned, in their classes, to 
+the different trigrams, symbolising the ideas in the last chapter. 
+We must not make any difference of sex in translating their 
+names. 
+
+
+Chapter IX. Ff-hsi found also ‘things near at hand, in his own 
+person, while making the trigrams. We have here a specimen of 
+such things. | 
+
+
+430 THE APPENDIXES. CHAP. 11. 
+
+
+(of Khwan to A4ien), resulting in getting (the 
+second of) its male (or undivided lines), and hence 
+is called ‘the second son.’ Lt shows a second appli- 
+cation (of Ahien to Khwin), resulting in getting 
+the second of its female (or divided lines), and hence 
+is called ‘the second daughter.’ Kan shows a third 
+application (of Khwan to A4ien), resulting in get- 
+ting (the third of) its male (or undivided lines), and 
+hence is called ‘the youngest son.’ Tui shows a 
+third application (of Ahien to Khw4n), resulting 
+in getting (the third of) its female (or divided lines), 
+and hence is called ‘the youngest daughter. 
+
+
+Chapter XI. 15. Aien suggests the idea of 
+heaven; of acircle; of a ruler; of a father; of jade; 
+of metal; of cold; of ice; of deep red; of a good 
+horse; of an old horse; of a thin horse; of a pie- 
+bald horse; and of the fruit of trees. 
+
+16. Khw4n suggests the idea of the earth; of a 
+mother; of cloth; of a caldron; of parsimony; of 
+a turning lathe; of a young heifer; of a large wag- 
+gon; of what is variegated; of a multitude; and of 
+a handle and support. Among soils it denotes what 
+is black. 
+
+17. Aan suggests the idea of thunder; of the 
+dragon; of (the union of) the azure and the yellow ; 
+of development; of a great highway; of the eldest 
+son; of decision and vehemence; of bright young 
+bamboos ; of sedges and rushes; among horses, of 
+
+
+Chapter X has been discussed in the Introduction, pp. 49 and 
+50. Let it simply be added here, that the account which it does 
+give of the formation of the six subsidiary trigrams is inconsistent 
+with their gradual rise from the mutual imposition of the undivided 
+and divided lines. 
+
+
+CHAP, IT. APPENDIX V. 431 
+
+
+the good neigher; of one whose white hind-leg 
+appears, of the prancer, and of one with a white 
+star in his forehead. Among the productions of 
+husbandry it suggests the idea of what returns to 
+life from its disappearance (beneath the surface), of 
+what in the end becomes the strongest, and of what 
+is the most luxuriant. 
+
+18. Sun suggests the idea of wood; of wind; of 
+the oldest daughter ; of a plumb-line; of a carpenter's 
+square ; of being white; of being long; of being 
+lofty ; of advancing and receding; of want of deci- 
+sion; and of strong scents. It suggests in the 
+human body, the idea of deficiency of hair; of a 
+wide forehead ; of a large development of the white 
+of the eye. (Among tendencies), it suggests the 
+close pursuit of gain, even to making three hundred 
+per cent in the market. In the end it may become 
+the trigram of decision. 
+
+19. Khan suggests the idea of water; of channels 
+and ditches (for draining and irrigation); of being 
+hidden and lying concealed; of being now straight, 
+and now crooked; of a bow, and of a wheel. As 
+referred to man, it suggests the idea of an increase 
+of anxiety; of distress of mind; of pain in the 
+ears ;—it is the trigram of the blood; it suggests the 
+idea of what is red. As referred to horses, it sug- 
+gests the idea of the horse with an elegant spine; 
+of one with a high spirit; of one with a drooping 
+head; of one with a thin hoof; and of one with a 
+shambling step. As referred to carriages, it suggests 
+one that encounters many risks. It suggests what 
+_goes right through; the moon; a thief. Referred 
+to trees, it suggests that which ts strong, and firm- 
+hearted. 
+
+
+432 THE APPENDIXES. CHAP. IT. 
+
+
+20. Li suggests the emblem of fire; of the sun; 
+of lightning; of the second daughter; of buff-coat 
+and helmet; of spear and sword. Referred to men, 
+it suggests the large belly. It is the trigram of dry- 
+ness. It suggests the emblem of a turtle; of a crab; 
+_of a spiral univalve; of the mussel; and of the tor- 
+toise. Referred to trees, it suggests one which 1s 
+hollow and rotten above. 
+
+21. Kan suggests the emblem of a mountain; of 
+a by-path; of a small rock; of a gateway; of the 
+fruits of trees and creeping plants; of a porter or a 
+eunuch; of the (ring) finger; of the dog; of the rat; 
+of birds with powerful bills; among trees, of those 
+which are strong, with many joints. 
+
+22. Tui suggests the emblem of a low-lying col- 
+lection of water; of the youngest daughter; of a 
+sorceress; of the mouth and tongue; of the decay 
+and putting down (of things in harvest); of the 
+removal (of fruits) hanging (from the stems or 
+branches); among soils, of what is strong and salt; 
+of a concubine; and of a sheep. 
+
+
+Chapter XI may be made to comprehend all the paragraphs 
+from the 15th to the end, and shows how universally the ideas 
+underlying the Yf are diffused through the world of nature. The 
+quality of the several trigrams will be found with more or less of 
+truth, and with less or more of fancy, in the objects mentioned in 
+connexion with them. More needs not to be said on the chapter 
+than has been done in the Introduction, pp. 53 and 54. 
+
+
+APPENDIX VI. 
+The Orderly Sequence of the Hexagrams. 
+
+
+Section I, 
+
+
+1-3. When there were heaven and earth, then 
+afterwards all things were produced. What fills up 
+(the space) between heaven and earth are (those) 
+all things. Hence (Kien and Khw&n) are fol- 
+lowed by Kun’. Aun denotes filling up. 
+
+3-6. Kun is descriptive of things on their first 
+production. When so produced, they are sure 
+to be in an undeveloped condition. Hence Aun 
+is followed by Mang. Mang is descriptive of . 
+what is undeveloped,—the young of creatures and 
+things. These in that state require to be nourished. 
+Hence Mang is followed by Hsii. Hsiti is de- 
+scriptive of the way in which meat and drink 
+(come to be supplied). Over meat and drink 
+there are sure to be contentions*. Hence Hsii 
+is followed by Sung. 
+
+6-8. Sung is sure to cause the rising up of the 
+multitudes *; and hence it is followed by Sze. Sze 
+has the signification of multitudes*, and between 
+multitudes there must be some bond of union. 
+Hence it is followed by Pi, which denotes being 
+attached to. 
+
+8-11. (Multitudes in) union must be subjected to 
+some restraint. Hence Pi is followed by Hsiao 
+
+
+[16] Ff 
+
+
+434 THE APPENDIXES. SECT. I. 
+
+
+Kh. When things are subjected to restraint, there 
+come to be rites of ceremony, and hence Hsiao 
+Kht is followed by Lt*. The treading (on what 
+is proper) leads to Th4i, which issues in a state of 
+freedom and repose, and hence Li is followed by 
+Thai. 
+
+11-16. Thai denotes things having free course. 
+They cannot have that for ever, and hence it 1s 
+followed by Phi (denoting being shut up and re- 
+stricted). Things cannot for ever be shut up, and 
+hence Pht is followed by Thung 34n. To him 
+who cultivates union with men, things must come 
+to belong, and hence Thung 34n is followed by 
+Ta YQ. Those who have what is great should 
+not allow in themselves the feeling of being full, and 
+hence T4 YQ is followed by AAien. When great 
+possessions are associated with humility, there is 
+sure to be pleasure and satisfaction; and hence 
+- Khien is followed by Yi. 
+
+16-19. Where such complacency is awakened, (he 
+who causes it) is sure to have followers’. They 
+who follow another are sure to have services (to 
+perform), and hence Sui is followed by KQX*% Ka 
+means (the performance of) services. He who per- 
+forms such services may afterwards become great, 
+and hence K4 is followed by Lin. Lin means 
+great °. 
+
+19-23. What is great draws forth contemplation, 
+and hence Lin is followed by Kw4n. He who 
+attracts contemplation will then bring about the 
+union of others with himself, and hence KwdAn is 
+followed by Shih Ho. Shih Ho means union. 
+But things should not be united in a reckless or 
+irregular way, and hence Shih Ho is followed by 
+
+
+SECT. II. APPENDIX VI. 435 
+
+
+Pi. Pt denotes adorning. When ornamentation 
+has been carried to the utmost, its progress comes 
+to an end; and hence Pt is followed by Po. Po 
+denotes decay and overthrow. 
+
+23-26. Things cannot be done away for ever. 
+When decadence and overthrow have completed 
+their work at one end, redintegration commences at 
+the other; and hence Po is followed by Fi. When 
+the return (thus indicated) has taken place, we have 
+not any rash -disorder, and Ff is followed by Wa 
+Wang. Given the freedom from disorder and insin- 
+cerity (which this name denotes), there may be the 
+accumulation (of virtue), and W Wang is followed 
+by Ta AA. 
+
+26-30. Such accumulation having taken place, 
+there will follow the nourishment of it; and hence 
+Ta Kd is followed by I. f denotes nourishing. 
+Without nourishment there could be no movement, 
+and hence f is followed by TA Kwo. Things can- 
+not for ever be in a state of extraordinary (progress) ; 
+and hence T4 Kwo is followed by Khan. Kh&n 
+denotes falling into peril. When one falls into peril, 
+he is sure to attach himself to some person or thing ; 
+and hence Khan is followed by Lt. Lit denotes 
+being attached, or adhering, to. 
+
+
+Section II. 
+
+
+31, 32. Heaven and earth existing, all (material) 
+things then got their existence. All (material) things 
+having existence, afterwards there came -male and 
+female. From the existence of male and female 
+there came afterwards husband and wife. From 
+
+F f 2 
+
+
+436 THE APPENDIXES. SECT. Il. 
+
+
+husband and wife there came father and son. From 
+father and son there came ruler and minister. From 
+ruler and minister there came high and low. When 
+(the distinction of) high and low had existence, after- 
+wards came the arrangements of propriety and right- 
+eousness. 
+
+The rule for the relation of husband and wife 
+is that it should be long-enduring. Hence Hsien 
+is followed by Hang. Hang denotes long en- 
+during’. 
+
+32-37. Things cannot long abide in the same 
+place; and hence Hang its followed by Thun. 
+Thun denotes withdrawing. Things cannot be for 
+ever withdrawn ; and hence Thun is succeeded by 
+Ta Awang. Things cannot remain for ever (simply) 
+in the state of vigour; and hence T4 A wang is 
+succeeded by 3in. 3in denotes advancing. (But) 
+advancing is sure to lead to being wounded; and 
+hence 3in is succeeded by Ming I. I denotes being 
+wounded. He who is wounded abroad will return 
+to his home; and hence Ming f is followed by Kia 
+Zan. 
+
+37-40. When the right administration of the 
+family is at an end, misunderstanding and division 
+will ensue; and hence Aia Z4n is followed by 
+Khwei. Khwei denotes misunderstanding and 
+division; and such a state is sure to give rise to 
+difficulties and complications. Khwei therefore is 
+followed by Kien. Kien denotes difficulties; but 
+things cannot remain for ever in such a state. Aien 
+therefore is followed by Kieh, which denotes re- 
+laxation and ease. 
+
+40-44. In a state of relaxation and ease there 
+are sure to be losses; and hence Xieh is followed 
+
+
+SECT. Il. APPENDIX VI. 437 
+
+
+by Sun. But when Sun (or diminution) is going 
+on without end, increase is sure to come. Sun 
+therefore is followed by Yi. When increase goes 
+on without end, there is sure to come a dispersing 
+of it, and hence Yt is followed by Kw4i. KwéAi 
+denotes dispersion. Butdispersion must be succeeded 
+by a meeting (again). Hence Kwai is followed by 
+K 4u, which denotes such meeting. 
+
+44-48. When things meet together, a collection 
+is then formed. Hence KAu is followed by 3hui, 
+which name denotes being collected. When (good 
+men) are collected and mount to the highest places, 
+there results what we call an upward advance; and 
+hence 3hui is followed by Shang. When such 
+advance continues without stopping, there is sure to 
+come distress; and hence Shang is followed by 
+Khwan. When distress is felt in the height (that 
+has been gained), there is sure to be a return to the 
+ground beneath; and hence KhwaAn is followed by 
+Jing. 
+
+48, 49. What happens under 3ing requires to be 
+changed, and hence it is followed by Ko (denoting 
+change). 
+
+49-55. For changing the substance of things there 
+is nothing equal to the caldron; and hence K6 is 
+followed by Ting. For presiding over (that and 
+all other) vessels, no one is equal to the eldest son, 
+and hence Ting is followed by Aan. Aan conveys 
+the idea of putting in motion. But things cannot 
+be kept in motion for ever. The motion is stopped ; 
+and hence Aan is followed by K4n, which gives the 
+idea of arresting or stopping. Things cannot be 
+kept for ever in a state of repression, and hence 
+Kan is followed by Aien, which gives the idea of 
+
+
+438 THE APPENDIXES. SECT. II. 
+
+
+(gradually) advancing. With advance there must 
+be a certain point that is arrived at, and hence 
+Kien is succeeded by Kwei Mei. When things 
+thus find the proper point to which to come, they 
+are sure to become great. Hence Kwei Mei is 
+succeeded by Fang, which conveys the idea of 
+being great. 
+
+55-57. He whose greatness reaches the utmost 
+possibility, is sure to lose his dwelling; and hence 
+Fang is succeeded by Lii (denoting travellers or 
+strangers). We have in it the idea of strangers who 
+have no place to receive them, and hence Lii is 
+followed by Sdn, which gives ae idea of (penetrating 
+and) entering. 
+
+57-59. One enters (on the pursuit of his object), 
+and afterwards has pleasure in it; hence Sdn is fol- 
+lowed by Tui. Tui denotes pleasure and satis- 
+faction. This pleasure and satisfaction (begins) 
+afterwards to be dissipated, and hence Tui is fol- 
+lowed by Hwan, which denotes separation and 
+division. 
+
+59-62. A state of division cannot continue for 
+ever, and therefore Hwan is followed by 3ieh. 
+3ieh (or the system of regulations) having been 
+established, men believe in it, and hence it is fol- 
+lowed by Aung Fd. When men have the belief 
+which Aung Fd implies, they are sure to carry 
+it into practice; and hence it is succeeded by 
+Hsiao Kwo. 
+
+62-64. He that surpasses others is sure to remedy 
+(evils that exist), and therefore Hsido Kwo is 
+succeeded by At 31. But the succession of events 
+cannot come to an end, and therefore A? 3! is 
+
+
+SECT. JI. APPENDIX VI. 439 
+
+
+succeeded by Wei 31, with which (the hexagrams) 
+come to a close. 
+
+
+The few sentences on this Appendix in the Introduction, pp. 54, 
+55, are sufficient. It shows the importance of the meaning of the 
+name in 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, is by no means careful always to follow that Text in the 
+significance of the characters, as will appear in the few instances to 
+which attention is called in the following notices. The treatise 
+is too slight to require, or to justify, an exhibition of all its ~ 
+inaccuracies. 
+
+
+1 But Xun does not denote filling up. It is the symbol of 
+being in a state of distress and difficulty. The writer is thinking 
+of the result of the interaction of heaven and earth as being to fill 
+all between them with the various forms of living beings; and to 
+represent that he gives the result of Xun, and not its meaning. 
+He makes a blunder which might have been easily avoided, for he 
+adds immediately that the character is descriptive of things on their 
+first production. 
+
+
+* It is difficult to follow the writer here. Hsti in the Text is 
+the symbol of the idea of waiting. Does he mean that a provision 
+of food and drink can only be made gradually? There is nothing 
+in the character Hsiit to awaken in the mind the idea of nourish- 
+ment. Then the genesis of contention which is given is strange. 
+The writer probably had in his mind the lines of the Shih, I], i, 
+ode 5. 3:— 
+
+‘The loss of kindly feeling oft 
+From slightest things shall grow. 
+Where all the fare is dry and spare, 
+Resentments fierce may glow.’ 
+But what is allowable, good even, in poetry, is out of place in this 
+treatise. . 
+
+> Contention on a great scale will put all the population of a 
+state in excitement and motion, and military measures of repression 
+will be necessary. But the idea of the multitudes in Sze would 
+seem to be simply that of number, and not that of a numerous 
+host. In a feudal kingdom, however, all the able-bodied people 
+might be required to join the army. 
+
+
+440 THE APPENDIXES. SECT. II. 
+
+
+‘ Lf, the name of the roth hexagram, is the symbol for a shoe, 
+and the act of treading or walking. It seems here to be derived 
+from the homophonous Ii, the symbol of acts of ceremony. The 
+identity of sound or name must be considered as accidental A 
+measured step would be one of the first ways in which the inward 
+sense of propriety would manifest itself. 
+
+5 By the subject of Ta Yi and Ahien we must understand the 
+possessor of the kingdom,—the great man who in his greatness is 
+yet distinguished by humility. He attracts followers. 
+
+_° For the true meaning of Afi and Lin, the names of hexa- 
+grams 18, 19, see what is said in the notes on the Text of them. 
+
+7 The same reference should be made to the notes on the Text 
+of Hsien and many of the other hexagrams that follow. 
+
+
+
+
+
+APPENDIX VII. 
+
+
+Treatise on the Hexagrams taken promiscuously, according to 
+the opposition or diversity of their meaning. 
+
+This last of the Appendixes is touched on very briefly in the 
+concluding paragraph of the Introduction, p. 55. It is stated there 
+to be in rhyme, and I have endeavoured to give a similar form to 
+the following version of it. The rhymes and length of the lines in 
+the original, however, are very irregular, and I found it impossible 
+to reproduce that irregularity in English. 
+
+
+1:2: 
+8, 7. 
+
+
+19, 20. 
+
+
+rs 
+
+
+oT, 52. 
+
+
+41, 42. 
+26. 
+
+
+25. 
+
+
+Strength in Aien, weakness in Khwan 
+we find, | 
+
+Pi shows us joy, and Sze the anxious 
+mind, 
+
+Lin gives, Kwan seeks;—such are the 
+several themes 
+
+Their different figures were to teach de- 
+signed. 
+
+
+Kun manifests itself, yet keeps its place ; 
+"Mid darkness still, to light Mang sets 
+Its face. 
+
+
+Aan starts; Kan stops. In Sun and Yt 
+are seen 
+
+
+How fulness and decay their course begin. 
+
+
+Ta KA keeps still, and waits the proper 
+time. 
+
+Wt Wang sets forth how evil springs 
+from crime, 
+
+
+442 
+
+
+45, 46. 
+
+
+15, 16. 
+
+
+21, 22. 
+
+
+58, 57. 
+
+
+17, 18. 
+
+
+23. 
+24. 
+35: 
+
+
+36. 
+
+
+48, 47. 
+
+
+31. 
+32. 
+
+
+59, 60. 
+40. 
+41. 
+
+
+38. 
+37: 
+
+
+THE APPENDIXES. 
+
+
+Good men in 3hui collect; in Shang 
+they rise: 
+
+
+Khien itself, Yii others doth despise. 
+
+
+Shih Ho takes eating for its theme; and 
+Pt 
+
+Takes what is plain, from ornament quite 
+free. 
+
+
+Tui shows its scope, but Sun’s we do 
+not see. 
+
+Sui quits the old; Kad makes a new 
+decree. 
+
+
+We see in Po its subject worn away ; 
+And F 4 shows its recovering from decay. 
+
+
+Above in 3in the sun shines clear and 
+bright ; 
+
+But in Ming If ’tis hidden from the 
+sight. 
+
+Progress in Jing in Khwd&n encounters 
+blight. 
+
+
+Effect quick answering cause in Hsien 
+appears ; 
+
+While Hang denotes 
+years. 
+
+HwaAn scatters; but 3ieh its code of 
+rules uprears. 
+
+
+continuance for 
+
+
+Relief and ease with Aieh are sure .to 
+come ; 
+
+Hard toil and danger have in Xien their 
+home. 
+
+
+K hwei looks on others as beyond its care ; 
+Aia Z4n all includes within its sphere. 
+
+
+12, II. 
+
+
+34, 33. 
+
+
+14. 
+13. 
+
+
+59, 51. 
+
+
+61, 62. 
+
+
+55) 56. 
+
+
+30, 29. 
+
+
+10. 
+
+
+Den 
+
+
+44. 
+
+
+53: 
+
+
+27. 
+
+
+APPENDIX VII. 443 
+
+
+While Phi and Thi their different scopes 
+prefer, 
+
+T4 A wang stops here as right; withdraws 
+Thun there. 
+
+
+Ta YQ adhering multitudes can show ; 
+Thung Z4n reflects their warm affection’s 
+
+
+glow. 
+
+
+Ting takes what’s new; the old is left 
+by Ko. 
+
+Sincere is Kung Fd; but exceeds, Hsido 
+K wo. 
+
+
+Fang tells of trouble; Lii can boast few 
+
+
+friends. 
+
+Fire mounts in Li; water in Kh4an 
+descends. 
+
+Hsiao AAd with few ’gainst many foes 
+contends. 
+
+
+Movement in Lt, unresting, never ends. 
+
+
+H sii shows its subject making no advance : 
+
+In Sung we seek in vain a friendly glance ; 
+
+And T4 Kwo’s overthrown with sad mis- 
+chance. 
+
+
+Kau shows a meeting, where the many 
+strong 
+
+Are met by one that’s weak, yet struggles 
+long. 
+
+
+In Kien we see a bride who will delay 
+To move until the bridegroom takes his 
+way. 
+
+
+Body and mind are nourished right in 1; 
+
+
+. All things are well established in At 3f. 
+
+
+A444 THE APPENDIXES. 
+
+
+54. Kweli Mei reveals how ends the virgin life ; 
+64. Wei 3t how fails the youth (to get a wife). 
+
+
+43. The strong disperse the weak; K w4i teaches so. 
+Prospers the good man’s way; to grief all small 
+men go. 
+
+
+445 
+
+
+TRANSLITERATION OF ORIENTAL ALPHABETS, 
+
+
+
+
+
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