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,REESE LIBRARY
UNIVERSITY OF. CALIFORNIA:
Received. Fond MP Oese Ren TS8§ Be
Wccessions No. 2/4 IGS. Shelf No.
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HENRY FROWDE
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
[AW rights reserved]
Digitized by Google
THE
SACRED BOOKS OF CHINA
THE TEXTS OF CONFUCIANISM
TRANSLATED BY
JAMES LEGGE
PART II
THE Yi KING
Apy
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AT THE CLARENDON PRESS
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CONTENTS.
PREFACE. τς . τὸ 0. ee el
INTRODUCTION.
CHAP.
I. THE Yt KING FROM THE TWELFTH CENTURY B.C. TO
THE COMMENCEMENT OF THE CHRISTIAN ERA
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.
The Yi consists of essays based on lineal figures. Origin of 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 W4n. W&n in prison occupied
with the lineal figures. The seventh hexagram.
111. THE APPENDIXES Ἢ ὡ ‘ " 7
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 W&n’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
Fala ene
26
Vili CONTENTS.
the lineal figures by the divining stalks. The names Yin and
Yang. The name Kwei-shan. Shin alone. The fourth
Appendix. The fifth. First paragraph. Mythology of the
Yi. Operation of God in nature throughout the year. Con-
cluding paragraphs. The sixth Appendix. The seventh.
Plates I, II, III, exhibiting the hexagrams and trigrams.
THE TEXT.
SECTION I.
REXAGRAM PAGE
I. Khien . τς © wee ς 67
II. Khwan . ᾿ ς ᾿ . ᾿ ᾿ : . 59
Hi. Aun ὃ 4 < ᾿ ᾧ ᾿ : . 62
IV. Mang. Υ : : 3 Σ ᾿ : . 64
ν. Hsii : ᾧ . : ‘ ᾿ Ἢ ὃ . 67
VI. Sung a? ye we 8 : é ‘ : . 69
VII. Sze. . ᾿ : ᾿ ἢ 5 : : . FI
VIII. Pi. τὴς Se 3 p : ᾿ : : . 73
IX. Hsido KA. ᾧ : : : : : . 76
xX. Lt. Z Z * ᾿ ᾿ ὃ Ε : . 78
ΧΙ. Thai " i ᾿ Ε ς ᾿ 4 - . 81
XII. Phi. : i F 5 ἕ . ᾿ : . 83
XIII. Thung Zan. : A . : ᾿ . . 86
XIV. TaYa . : : : ὁ : : Ε . 88
XV. Khien . 3 . 7 Ἢ ᾿ ‘ ᾿ . 89
XVI. Yii . : . 7 . : Ε φ ‘ . Qt
XVII. Sui. : ‘ : . ὲ : ᾿ ᾿ . 93
XVIII. Ka . 3 oe sok ‘ 2 ὃ ‘ F . 95
XIX. Lin . ‘ τ “i : ᾿ Σ ὃ ᾿ . 97
XX. Kwan . ἢ ‘ ᾿ ᾿ ; ᾿ ᾿ . 99
XXI. Shih Ho . ἢ 5 ‘ : : . Ρ . Iol
XXII. Pt . j 7 ‘ ᾿ : ξ F ᾿ . 103
XXIII. Po . : : : ὦ 2 7 Ε . . 105
XXIV. Fa . A ᾿ é ; . ς Ε : . 107
XXV. Wf Wang : "τῶν οὐδ ὦ : P . 109
XXVI. Ta KAQ . . i : Ἢ ὃ ν ᾿ . 112
RAVI ἢ ee Bec τῷὸ eR OE eg
XXVIII. Ta Kwo . Ἶ : : Ε é Β ᾿ . 116
ΧΧΧΙ.
XXXH.
XXXIIL
XXXIV.
XXXV.
XXXVI.
XXXVIIL.
XXXVIIL
XXXIX.
XL.
ΧΙ.
XLII.
XLUL.
XLIV.
XLV.
XLVI.
XLVII.
XLVIII.
XLIX.
Khan
Hsien
Hang
Thun ᾿
Ta Kwang
Sin .
Ming f
Kia Zan .
Khwei
Kien
Kieh
Sun.
yt. :
Kwai Ὁ
Kau.
Shui 3
Shang
Khwan
Bing.
Ko .
Ting
Kan.
Kan.
Kien
Kwei Mei
Fang :
Li. :
Sun.
Tui.
HwA4n
Kieh
Kung Fa.
Hsi4o Kwo
Ki gi
Wei 3i
CONTENTS.
SECTION II.
ix
PAGE
118
120
123
125
127
129
131
134
136
139
141
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
x CONTENTS.
THE APPENDIXES.
I. TREATISE ON THE THWAN, THAT IS, ON KING WAN’S
EXPLANATIONS OF THE ENTIRE HEXAGRAMS.
SEcTION I.
KhientoLf . - ‘ . . ‘ Η ᾿ ‘
SECTION II.
Hsien to Wei 8f . ξ : δ ᾿ 7 . :
II. TREATISE ON THE SYMBOLISM OF THE HEXAGRAMS,
AND OF THE DUKE OF KAv’s EXPLANATIONS OF
THE SEVERAL LINES.
SECTION I.
KhientoLi . ‘ ° Ξ ‘ : Ξ :
SECTION II.
Hsien to Wei 58ὲ. . ‘ Ν Ἶ : ᾿ i
rehome,
τὸ « τ
IIL, THE GREAT APPENDIX. τ ry
SECTION I.
ChaptersI-XII . . . . htt
SECTION IL.
Chapters I-XII . . . . ᾿ ann ge
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 ἢ : Ἢ 3 3 5 Se % ὃ
SECTION II.
On Khwan. ‘ ᾧ é . ᾧ ° Ἢ
V. TREATISE OF REMARKS ON THE TRIGRAMS,
ChaptersI-XI . . . . . es
PAGE
213-237
238-266
267-305
305-347
348
379
418
CONTENTS.
VI. THE ORDERLY SEQUENCE OF THE HEXAGRAMS.
SECTION I.
Khien to Lt . ᾿ : ᾿ ᾿
SECTION II.
Hsien to Wei St. ‘ é . ἢ ᾿ : ὃ
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 ofthe East . .
xi
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 Zh 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 Yi 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 A Hsi 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 Wan 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 T4oistic 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
Ku 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. XVii
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 K4u, 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
XViii PREFACE.
His general view of the Yi is stated in the following sen-
tences:—‘ Ex F0-hsi figuris, Wan regis definitionibus, Kau
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 Yi and translations of it by foreigners, made in con-
nexion with this contemplated version. But I did not know
PREFACE. xix
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, K4u 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 W4n, 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 ΤΊ
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 Sha 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 ἡ
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 is
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. xxi
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 Yi
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.
71.1..
ΟΧΕΟΚΡ,
16th March, 1882.
Digitized by Google
THE Yi KING
OR
BOOK OF CHANGES.
THE YI KING
OR
BOOK OF CHANGES.
INTRODUCTION.
CHAPTER I.
THE Yf 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
= study of the Yi, and might then escape falling
ere was ἃ
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 Lt. 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-m4 KA/ien 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.
3 The Historical Records; Life of Confucius, p. 12.
[16] Β
a
2 THE yi KING. CH. τ.
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
The Videnow by the name of ‘the Ten Appendixes,’ and
made up of are, with hardly a dissentient voice, attributed
bie Naar to the sage. They are published along with
and the Ap- the older Text, which is based on still older
ap tiered 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.
4. The Yi happily escaped the fires of 3hin, which proved
so disastrous to most of the ancient literature of China in
The Yies. ΒΟ. 2£3- In the memorial which the premier
caped thefires 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 1.1. 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.
3 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
was made,
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 Yi. 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 Au dynasty, where it
basa Rott 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
Kwet-jhang, and the Yi of Kau; 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
KAu, the consolidator and legislator of the dynasty so called ;
but I think there must have been the groundwork of it at a
very early date. When that was composed or compiled, there
Β 2
4 THE Yi KING. _ cH. τ᾿
was existing, among the archives of the kingdom, under the
charge of a high officer, ‘the Yi of Kau,—what constitutes
the Text of the present Yi; 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 KAid-ming to ‘the Spring
The Yimen- 29d Autumn,’ there is abundant evidence that
tioned in the divination by the Yi was frequent, throughout
So Khwan. 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 με΄
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 K4u dynasty, we should, no doubt, find
1 See the Kau Kwan (or Lf), Book XXIV, parr. 3, 4, and 27. Biot (Le
Tcheou Lf, vol. ii, pp. 70, 71) translates the former two paragraphs thus :—
‘Il (Le Grand Augure) est préposé aux trois methodes pour les changements
(des lignes divinatoires), La premiére est appelée Liaison des montagnes
(Lien-shan) ; 16 seconde, Retour et Conservation (Kwei-jhang) ; la troisitme,
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 Ff-hst, and by Kwei-ghang
Hwang Ti; 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 Fi-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, K 4n ——_——
— oo)
consisting of the trigram representing mountains doubled; and that Kwei-
ghang was an arrangement where the first figure was the present and hexagram,
Khwin = =, 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. 1. INTRODUCTION. 5
accounts of divination by the Yt 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 Yi began
to flourish? Was not he who made it (or were not they who made
it) familiar with anxiety and calamity δ᾽
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 W4&n and (the tyrant) Xu, 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 X4u was he whom we call king
Wain, though he himself never occupied the throne. The
1 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
Hst (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 Kh4o (537); his 7th year (535); his 12th year (530) ; and the gth year
of Ai (486).
5 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 yf KING. CH. 1.
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. Wan 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 W4n is only
a small portion of the Yi. A larger share is attributed to
his son Tan, known as the duke of X4u, and in it we have
allusions to king Wa, who succeeded his father Wan, and
was really the first sovereign of the dynasty of Kéu?.
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 tith of
king KAadng. 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 8,
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 Yt isnot forty years later. It can thus boast of a
the most great antiquity; but a general opinion has
ancient of Ὁ Η ἢ :
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-l!, 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 Kwan, B.c. 540.
3 P. Regis (vol. ii, p. 379) says: ‘ Vel nihil vel parum errabit qui dicet opus
Yi King fuisse perfectum anno quinto Κλάηρ 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 Khing was B.c. 1111.
CH. 1. 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
ShQ 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
emery 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
“Α 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 Υἱ 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
Yavoue unanimement, ou peut ἃ 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 ἃ expliquer que celle
du sphinx.’
P. Couplet expresses himself much to the same effect in the prolegomena
(p. xviii) to the work called ‘Cenfucius Sinarum 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
same hexagram,—the 15th, on Humility.
8 THE yf KING. CH. τ.
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 X4u. 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 Xih 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 ἔπε Appendixes; and in the Khang-hsi edition
schulawon 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
Aw ἱπιρετίεοι they have accomplished to say, as has
description of been done lately, that since the fires of
ἐπεῖγ nones: 3hin, ‘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. 11. 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
Erroneous of European Chinese scholars have made
eee translations of the Yi, and have, if possible,
eee 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 ἢ
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 ΥἹ in the ‘Times’ of
April 20, 1880; reprinted in Triibner's American, European, and Oriental
Literary Record, New Series, vol. i, pp. 125-127.
3 Regis’ coadjutors in the work were the Fathers Joseph de Mailla, who
tumed the Chinese into Latin word for word, and compared the result with the
Mankdu 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.
Σ ΉΡΟΎΡΝ
.
10 THE Υἱ KING. CH. 1.
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-
sented as consisting of sixty-four short essays,
The Yt con- ἥ : :
sists of essays enigmatically and symbolically expressed, on
ee 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: = ad ΞΞΞΞΞΞ
==—=='. 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 δι, 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, 11. 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
amie interpreting them. For information on these
points we must have recourse to the Appendixes; and in reply
to the question by whom and in what way the figures were
formed, the third, of which we made use in the last chapter,
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 P4o-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.’ .
Péo-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 kw4 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 satisfy ov our, cu curiosi The eight figur
ee pore a. =e oe
ee called ἀλίξη, et Taek
sin, hn, κᾷ kg, and eee and representing heaven
or the sky; water, especially a collection of water as ina
marsh or lake; fire, the sun, lightning ; thunder; wihd 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 y! KING. CH. 11.
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 f (Elementary Forms). These two Forms pro-
‘duced the four. Hsiang (Emblematic Symbols); which again
produced the eight Kw4 (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) Brest 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: a eae ΞΞΞΊΞΞΕ, ΤῊΣ
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. Ad 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 K4u (A.D. 1017-1073),
and cautioning his readers against thinking that such a
representation came from Fi-hsi 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 ;
1 K4u-yze, called K4u Tun-i and Kau Mau-shuh, and, still more commonly,
from the rivulet near which was his favourite residence, Kau Lien-kAf. 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 KQ Hsi in literary
repute.’
CH. 11. 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 ἃ 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 y
progression whose common ratio is 2. This is all the !
mystery in the formation of the lineal figures ; this, I believe, y
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
pallens Fi-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
τ KQ-jze Kwan shi, or Digest of Works of K(-ze, chap. 26 (the first chapter
on the Y3), art. 16.
a
14 THE Yi KING. CH, II.
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
jfgures were, so on indefinitely. No reason can be given
after64. [ογ it, but the cumbrousness of the result, and
the impossibility of dealing, after the manner of king W4n,
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-hsi in
making his 8 trigrams. Apart from this passage in the
Yi King, we know that Confucius believed in such
a map, or spoke at least as if he did’. 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 Sh( 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-hst got the idea
of the trigrams.
3 Analects IX, viii. > Li Ki VIII, iv, 16. 5 Sha V, xxii, 19.
CH, IT. 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 88 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 :—
Vv
OO00000
Φ 96
Φ Φ4Φ4ΦΘΘΘ Ο
Ο
. Φ Ο
δ Ὁ ee fe CO
e O
. Φ4ΦΘΘΘ Ο
Ο
oO
ΦΦΦΦΘΘ
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
* See Mayers’ Chinese Reader's Manual, pp. 56, 57.
16 THE Yf KING. CH, 11.
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. Ff-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 (CQ), 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 or a
commander-in-chief, according to the name and meaning of
the hexagram, then the subject of the second will be an able
minister or a skilful officer, and the result of their 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, 11. INTRODUCTION, 17
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
kau dynasty. The paragraph where it is mentioned, goes
on to say—‘ The Lo produced the writing.’ This writing
was a scheme of the same character as the Ho map, but
on the back of a tortoise, which emerged from the river
Lo, and showed it to the Great Yii, when he was engaged
in his celebrated work of draining off the waters of the
flood, as related in the Sh. 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
1 Certainly it was not Confucius. See on the authorship of the Appen-
dixes, and especially of Appendix III, in the next chapter.
[16] ς
18 THE yf KING. CH. 11.
kingdom. The accepted representation of this writing is
the following :—
Φ Φ
Φ ἃΟΟΟΟΟΟΟΟΟΟ -Ξ
Φ
Ο
O O O
O
O Oo O O O
O
oO O O
O
Φ
Φ 9 Φ
Φ 9 Φ 96
Φ 9 Ο Φ 96
Φ Φ
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 Yt of Au, 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 Ka Hsf also has got it in the Appendix to his ‘Lessons on the Yf for
the Young.’
CH. ΤΙ, 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 : ἢ :
country in Was utterly disorganised and demoralised.
Bae OL EOE 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 ce When the son of W&n took the field against
monarc™ 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
1 The Sha IV, xi, 1, 2.
3 These were well-known instances of Shau’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.
Cc 2
20 THE yf KING. cH. m1.
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,
eee ot in a part of what is now the province of Shen-
especially 81, lay the principality of 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 Khang, who had succeeded to his father
_in B.c.1185. He was not only lord of K4u, 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.
WaAn, 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 580 3, and a whole section in ‘the Great Plan, also a
Book of the Shd, 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-Ai, 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.
3 The Sha V, i, Sect. iii, 2, 3.
3 Sho II, ii, 18. * Sh V, iv, 20-31.
CH. 11. INTRODUCTION. 21
country!. Possibly it occurred to him that nothing was
King Win more likely to lull the suspicions of his
decanted with dangerous enemy than the study of the
the lineal figures ; and if his keepers took notice of what
figures. Ἢρ was doing, they would smile at his lines,
and the sentences which he appended to them.
Tlike to think of the lord of Kau, when incarcerated in
Ya-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
τῆς 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 Kang or king Wan 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
ΠΗ ὅν εἰν 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-fd, III, i, ode 3. 3)
divining, and his son (king WA, ITI, i, ode 10, 7) doing the same.
22 THE Yf KING. CH. 11.
o become living, and suggested some phenomenon in nature
ὁ for 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 . : ς x .
omer 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 interpretation 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, Il. 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. τι.
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. 11. 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 K4u. So would king Wan 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 Yi KING. CH. 111.
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 Kau?’ 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
Subjects of Text is ascribed, without dissentient voice, to
the chapter. king Wan, the founder of the Kau dynasty,
and his son Tan, δ better known as the duke of K4u; and
I have, in the preceding chapters, given reasons for actepl:
ing that view. As regards the portion ascribed to king
W4An, the evidence of the third of the Appendixes and the
statement of Sze-m4 Xhien 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.
Vv
CH. I. INTRODUCTION. 27
2. They are reckoned to be ten, and called the Shih Yt
or ‘Ten Wings.’ They are in reality not so many; but the
Number and 1 €xXt is divided into two sections, called the
nature ofthe Upper and Lower, or, as we should say, the
Appendixes. frst 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 W4n 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 Kau 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 Appemdix 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 Fa-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 Υἱ KING. CH. II.
‘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 cially 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
There isno Superscription of Confucius. There is not a
sia santa single sentence in any one of them ascribing
onany ofthe it to him. I gave in the first chapter, on
Appendixes. 9, the earliest testimony that these treatises
were produced by him. It is that of Sze-m4 K/ien, whose
‘ Historical Records’ must have appeared about the year
100 before our era. He ascribes all the Appendixes, except
the last two of them, which he does not mention at all,
expressly to Confucius ; and this, no doubt, was the common
belief in the fourth century after the sage’s death.
But when we look for ourselves into the third and fourth
Appendixes—the fifth, sixth, and seventh ‘wings’—both
Thethira Of which are specified by Kdien, we find
and fourth it impossible to receive his statement about
ae them. What is remarkable in both parts
ΘῈ ee 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. 11, 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, AQ Hsi 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 Yi KING. cH, IIL.
dowager of LQ 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 Μὰ Xiang 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
ancient sayings. But who was ‘the chronicler?’ No one
can tell. The legitimate conclusion from X(’s criticism is,
that so much of the Appendix as is preceded by ‘The
Master said’ is from Confucius,—so much and no more.
, am thus obliged to come to the conclusion that Confucius
_ had nothing to do with the composition of these two Ap-
Γ᾿ pendixes, and that they were not put together ti till after
his death. Ihave 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
eh acaba to be ascribed to him unhesitatingly. The
the other view has broken down in the case of three
Appendixes. 7 ’
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, 11. 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 KX wan,
‘Treatise on the Thwan,’ thwan being the name given
The firsts 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 z4u, ‘hard or strong’
and ‘weak or soft.’ The phrase K wei-shAn, ‘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 Fa-hsi, 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. He also 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 li kan sun khan kan khwan
eas del,
sa | # g | ἐξ 4
x Ow § . δος
Ξ se <a by 5 ΠΣ ΕΞ Ξ a
ds Ba wg { os ell 52 ΕἸ Fi
Ea ed ῳ Ξ Ε ag ἢ Ε
3° Π a2 a 5 pee δ ἕ
= ΞΕ : 8 sag | εἶ
ss ΠῚ Ε Bye Ξ
a im cee μι
od
5. S.E. E. ΝΕ. S.W. Ww ΝΙΝ Ν
Π] -" »-Φ 3 ὮΝ
= . Ὁ on ve ons z= Se ,"
Be | ese] δὲ ws | 28 8 ge be
Ἐς; | #28 | Ε so | 3B "Ὁ Ξἢ
a 2
5% | 2f2 δῷ | 22 | ἣν = a | 38
£1333) a? 3 | BR | | $3 | Ba
2 oe Ou [4 ῳ
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 khan used to
represent water in different conditions, while kh4n, 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 Wn 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
If sun kin kin khan khien tui khwan
2 2 [τ Ξ oe
ge | 2s | a | fe] 2 | € | PB] ξ
6 / °3 | ὃ | καὶ 3 ae tne
8 S.E. E. ΝΕ Ν. N.W WwW S.W.
! See Kao Y1's Hai Vii Shung Kho, Book I, art. 3 (1790).
[16] D
34 THE Υἱ KING. CH. IIT.
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 Τὰ YA, and meaning
‘Possessing in great abundance.’ King Wé&n 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 TA Υἢ 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, 4Aien 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 Wan.
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 Khien, 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.
Κα Hst once had the following question suggested by
the second of these passages put to him :— Κα 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. ΠῚ. 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-shan?’ He
replied, ‘When he uses the style of “heaven and earth,”
he is speaking of the result generally; but in ascribing it
to the Kwei-shian, 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 sh4n is used in explaining thethwan
on K w4n, the twentieth hexagram, where we read :—
‘In Kw4n 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 K4u’s symbolical exposition of the
several lines what the Thwan Awan 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 X wan, ‘Treatise
on the Symbols’ or ‘ Treatise on the Symbolism (of the Y?).’
1 See the ‘Collected Comments’ on hexagram 55 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,’
b 2
36 THE yi KING. CH. Tt.
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 KAu 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 Kien
Symbolism.
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.’
The second hexagram = is formed by a repetition
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.’
CR. 111. 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
Hw4n. 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
Τὰ Καὶ χὰ = =, is formed of the trigrams KAien, repre- .
senting heaven or the sky, and Καὶ πη =="==, representing a
mountain, and it is said on it :—‘ (The symbol of) heaven in
the midst of a mountain forms Τὰ 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 Hs 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 yf KING. CH. 111.
isin them. 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 Yi, 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
Thethira 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 580 is ‘the Classic or Book of Changes.’
It is also applied often to the changes in the lines of the
': B = B,, the sun, placed over 2272, a form of the old J) =F ), the
moon,
CH. III. INTRODUCTION. 29
figures, made by the manipulations of divination, apart
from any sentence or oracle concerning them delivered
by king Wan or his son.” There is therefore the system
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. a 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 JI, i, 29 (chap. 5. 6). re 3 III, i, 20 (chap. 4. 2).
, i, 22.
40 THE Yf KING. CH. 1π|.
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 Fd-hsi 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 ternion2.’
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 Wan and the duke of AXau. 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
a very early time. I will not say 5,200 years
ago, in the days of Fad-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
T 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. ἃς if they could be known beforehand §, but
_Divination.
Ancient
divination.
1 TIT, i, 38 (chap. 8. 1). 3 Doctrine of the Mean, chap. xxii.
3 The Sha II, ii, 18. * The Sha V, iv, 20,31.
® See Williams’ Syllabic Dictionary on the character .
5 Canon McClatchie (first paragraph of his Introduction) says :—‘ The ΥἹ is
carded by the Chinese with peculiar veneration . . . . as containing a mine of
CH. 111. INTRODUCTION. 41
to ascertain whether certain schemes, and conditions of
events contemplated by the consulter, would turn out luckily
or unluckily. But for the actual practice the stalks of the
plant were necessary; and I am almost afraid to write that
this Appendix teaches that they were produced by Heaven
of such a nature as to be fit for the purpose. ‘ Heaven,’
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 HH) :-
“ΟΥ̓ the odd and even numbers, the k w4 or lines of Εὐ- μ5ῖ 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 Yi 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 Lift Kit (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-m4 Κι- ἢ, one of the most skilful diviners of the country, and wishing
to know whether there would be a brighter future for him, Sze-m@ said, ‘Ah!
is it the way of Heaven to love any (partially)? Heaven 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
Win, or Elegant Writing. dy
42 THE Υἱ KING. CH. IIL.
a subtle and invisible virtue that fitted them for use in
divining.
Given the stalks with such virtue, the process of mani-
Formation Ppulating them so as to form the lineal figures
ae ae is described (Section i, chap. 9, parr. 49-58),
divining but it will take the student much time and
salke: 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 K4u. 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, ἀρχή) 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;
00000060, opposite to 0; ΦΦΦΦΦΦΦΟΘ, Opposite to ee @@; and 000000000,
opposite to ooo. Hence the number 6 is assigned to == ΞΞΩΞ, 7 to ==,
8 to ==_==. and g to Hence also, in connexion with the formation
of the figures by manipulation of the stalks, 9 becomes the number symbolical
of the undivided line, as representing KAien and 6 of the divided
line, as representing Khwan == ==. 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. IIT. 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
Thenames Names yin and yang’, of which I have
Yinand —_ 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-
U
ae
ness. Each (trigram) embraced those three Powers, and being ν
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). ᾿
3 See Section i, 24, 32, 35; Section ii, 28, 29, 30, 35.
\
_
ae
44 THE yf KING. cH. I.
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 KQ Kin (of the same century as
Καὶ Hsf, rather earlier) on the 4th paragraph of Appendix V :---- In the Yi 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 Yf 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. 111. INTRODUCTION. 45
As in the first Appendix, so in this, the name kwei-shan
occurs twice; in paragraghs 21 and 50 of Sectioni. In the
The name former instance, each part of the name has
Kwei-shin. its significance. Kwei denotes the animal
soul or nature, and Sh4n, the intellectual soul, the union
of which constitutes the living rational man. I have trans-
lated them, it will be seen, by ‘the animaand the animus.’
Canon McClatchie gives for them ‘demons and gods ;’ and
Dr. Medhurst said on the passage, ‘The kwei-shans are
evidently the expanding and contracting principles of human
life..... 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 +.’
This is pretty much the same view as my 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 A 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 Τί) 3. 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. 12a
3 Translation of the Yf King, p. 312.
46 THE Υἱ KING. CH. 1.
The single character shan occurs more than twenty
times ;—used now as a substantive, now as an adjective,
and again as a 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.
1 Section i, 23, 32, 57, 58, 62, 64% 67, 68, 69, 73, 76, 81; Section ii, 11, 15,
33: 44. 41, 45-
CH. II. 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.
3. Section i, 34. This is the only paragraph where kwei-shin occurs,
3 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,
Thefifth which is made up of ‘Remarks on the
Appendix. Tyrigrams.’ 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 Fi-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. 111. INTRODUCTION. 49
The author goes on to speak of the Fd-hst 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 in the Yi. It says :—
‘Khien is (the symbol of) heaven, and hence is styled father.
; Khw&n is (the symbol of) earth, and hence is
Mythology of styled mother. Xn (shows) the first application
"(of khwin 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 &kien), and Lf a second (of &fien
to khw4n), resulting in the second son and second daughter. In
Kan and Tui we have a third application (of khwan to &zien
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 Kien and KhwéAn, 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, KAien 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 ΝΥ KAding (of the Yiian
dynasty), as given in the ‘Collected Comments’ of the Khang-hst 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 Υἱ KING. CH. IIT,
other trigrams are not ‘ produced)’ by a marriage-union, but
from the application, literally the seeking, of one of them—
of Khw&n as much as of Καὶ 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-hst;
nor have we any real proof that it originated with king
Wain. 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.” Aan, khdn, and kan are referred to as
being yang, and sun, lf, 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
through the trigrams, and as being effected
Operation of ae ie
Godan παίατο by His Spirit. The description assumes the
eee 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 ΞΕ, 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.
3 The significance of the mythological paragraph is altogether lost in Canon
McClatchie’s version:—‘ Khien is Heaven, and hence he is called Father;
Khwin is Earth, and hence she is called Mother; K&n 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. 51
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 Kn (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
Khwan; He rejoices in Tui; He struggles in Khien; He is
comforted and enters into rest in Kh4n; and he completes (the
work of) the year in Kin.’
God is here named Ti, 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. <Q Hsi says that ‘by ΤΊ is intended the Lord
and Governor of heaven ;’ and Khung Ying-t4, about five
centuries earlier than ΑΓ, quotes Wang Pi, who died A.D.
1 E.g.I, 23, 24 :—' Observant etiam philosophi (lib. 15 Sinicae philosophiae
Sing-lt) principem W4n-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 ==—== Lf, 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-
tuptiones.’ See also pp. 67, 68,
E 2
52 THE yf KING. CH. 1.
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
oth, 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. Π|. 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 shin or spirit, given in the 3rd Appendix,
Section i, 32.
I wish that the Treatise on the Trigrams had ended withthe
1oth 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. A4ien, the symbol properly of heaven, suggests
to him the idea of a. good horse ; an old horse; a lean horse;
and a piebald. an, 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?
9. 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. IIT. 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. Tse Awien HEXAGRAM.
Explanation of the entire figure by king Wan.
Khien (represents) what is great and originating,
penetrating, advantageous, correct and firm.
Explanation of the separate lines by the duke of K4u.
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.
Th 10 hr
Rede: ,4 7 7? afllen
. ἐν
awe Se ad
12. Cent Syren a
Ap we
t abwt ας κα .νὦ οὐκ ες. ἀπε. a alia
8 THE yf KING. Lp TEXT.
om ΄ Φ .
5
,6. In the sixth (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 W&n, 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 Wn from that
of his son.
Each hexagram consists of two of the trigrams of Ff-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 X/ien 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 9, 8, 7,6. They were ‘the old
yang,’ represented by 9, and ‘the old yin,’ represented by 6, that,
in the manipulation of the stalks to form new diagrams, determined
the changes of figure; and so 9 and 6 came to be used as the
SECT. I. THE KHWAN HEXAGRAM. 59
Il. Toe Κηνὰν HexacramM.
KhwA4n (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. AQ 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 K4u
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 yf 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. Ξ
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 Khw4n, 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
* B80-Kwan under B.c. 513. For further explanation of the duke of
u'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 Khw&n, 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 Wan, the place of Khw4n 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 30 Awan, under the rath year of duke KA4o,
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.
Ν 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.
111. Tue Kun Hexacram.
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 Khwan 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 Wan and his son wrote, as they did in every
hexagram, with reference ἴα ἃ 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 Y?. Wan saw the social and political world around him in
great disorder, hard to be remedied. But he had faith in himself ‘4
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 yf KING. TEXT.
IV. ΤῊΣ M&nc 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 δι 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. τ. 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] Ε
66 THE Y! 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
one
68 THE Yf 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
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 Xau 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 such a 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. 1. THE SUNG HEXAGRAM. 69
VI. Tue Suna HexacramM.
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 yf 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 Khan 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 ris 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. 1. THE SZE HEXAGRAM. 71
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 g, 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 Xi, 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 WA. 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(’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. 1. THE Pi HEXAGRAM. 73
VIII. Tue Pt 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-
hated Aang 24n, ‘an old, experienced man.’
‘The rules,’ it is said, ‘are twofold ;—first, that the war be for a
righteous end; and second, that the manner of conducting it,
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 Υἱ 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. Inthe 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 Pi 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 1
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 νἱ KING. TEXT.
IX. Tue Hsts4o Azt HeExacram.
Hsiao Ad 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 χηῦ 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 Hsiéo X/Af 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 Xhien. 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 Kau was the western portion of the
78 THE Υἱ KING. TEXT.
X. Tue Lt Hexacram.
(Lt 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 Ku, 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 Sh4u, 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 KAien, 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 Lf 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
is 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.
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 Aien, 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 (Sh@i 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 ofa tiger. The coming
scatheless out of such danger further suggests the idea of ‘ progress
and success’ in the course which king Wan had in his mind.
And according to Appendix VI, that course was ‘propriety,’ the
observance of all the rules of courtesy. On these, as so many
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. 1. THE THAI HEXAGRAM. 81
XI. Tue Todt Hexacram.
In Th4i (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 right and
appropriate, the issue will be very good.
[16] G
82 THE yi 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 Xzien below, and the three
weak lines of Khw&n 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 Thi, 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 Wan 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. Th4i 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. 1. THE PH{ HEXAGRAM. 83
XII. Tue Put Hexacram.
In Pht 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 Kien 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 Th4i 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 Adu, 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 KA&ng-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 Th4i 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. I. THE PHi 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. Pht 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-jze says? Whichever interpre-
tation be taken (and some critics unite the two), the action of the
subject of the line, whose strength is tempered by the even 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 Tuunc ZXn 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. In the 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 ΖΧΝ HEXAGRAM. 87
sentative of) the union of men in the suburbs. There
will be no occasion for repentance.
XIII. Thung Zan describes a condition of nature and of the
state opposite to that of Phf. 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 § 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 ¢éllects 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 Axzien HeExacramM.
ἔτ τ aD
eT aaa
Khien 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 yf 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-hst 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. ΟΙ
XVI. Tue Yt Hexacray
asin A
Sere RRO, oR 8 ITY.
Yii indicates that, (in the state which it implies),
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.
_~ 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 § 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. THe Sur Hexacram.
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 yf 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 Yi, 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 δ; 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 5 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. 1. THE KO HEXAGRAM. 95
XVIII. Tue Κύ Hexacram.
Κα 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 XAi, 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 Wan into the time of king ΝΥ 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 15 followed
by Κα’ But Kf 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 imperii 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 Hexacram.
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 Wn, the mother Thii-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 Καὶ ἃ 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] Η
98 THE Υἱ 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 ἃ, 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.’ LQ Kan-AAi (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. Tue Kwan Hexacram.
KwaAn 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 9, the
influertce then receding and producing the 8 of the smaller Yin.
The Yin numbers culminate in 6, and the next advance produces the
ἡ 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 Τ αἱ, 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 Khwé&n, 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 yf 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 athim. 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
XXI. ΤῊΣ Surin 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 Khwi&n, 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 5th,
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 griawing; 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.
Pt 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 (or a bundle of arrows), in testimony
of their rectitude, after which they were heard ; in a criminal case,
they in the same way deposited each thirty pounds of gold, or
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 Yf 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 Lf, 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, righteous-
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 yt 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.
XXIIL 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. 1. THE FO HEXAGRAM. 107
XXIV. Tue Εὖ Hexacram.
ΕΔ 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. FA 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 Wt Wana Hexacram.
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 Khwan = = ; 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 X%n, the trigram of move-
ment, and the upper trigram is Khw4n, 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 5th, 6th, 7th, 8th, oth, 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 FQ, 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 KA&ng-jze, ‘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, and-central; 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
Khwa&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; Wi 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 in the
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 yf KING. TEXT.
XXVI. Tue TA And HeExacramM.
Under the conditions of Τὰ Αι ὰ 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. 1. THE TA κηῦ 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. Afi 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 Τὰ KAA, ‘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 Kien, and responds to the sixth line, the
last of Kin, 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 Υἱ KING. TEXT.
XXVII. Tue f Hexacram.
ἴ 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. ὴ
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. Ὁ
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 ἀλη, denoting movement; and the sixth is the
third in K4n, 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, f 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 yi KING. TEXT.
XXVIII. Tue T&A Kwo Hexacram.
Τὰ 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 md4o 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
tuler’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. 1. 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 W&n 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 Hexacram.
Khan, here repeated, shows the possession of
sincerity, through which the mind is 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. 118 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.
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 τ, 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, I 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/ing-
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 yi 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, whose light may be
considered exhausted, and suggests the symbol of the declining
sun. The subject of the line should accept the position, and resign
himself to the ordinary amusements which are mentioned, but
he groans and mourns instead. His strength interferes with the
lowly contentment which he should cherish.
The strength of line 4, and its being in an even place, make its
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. 11. THE HSIEN HEXAGRAM. 123
TEXT. SECTION II.
XXXI. Tue Hsten 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 1 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 Xau, 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 IO 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 influerice, = FY, + NY; and it may have been
that while the name or word was used with the significance of
‘influencing,’ the ΔῊΝ 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 Kin (===), ‘the youngest son,’ and over it Tui
(==>), ‘the youngest daughter.’ These are in ‘happy union.’
SECT. ΤΙ. THE HANG HEXAGRAM. 125
XXXII. Tue Hine Hexacram.
H4ng 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 Wan.
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 Υἱ 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. IT. 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 Καὶ ἄπ, 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 4&n,
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 yi 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 Au.
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 Xn is exhausted. The line itself is weak. The
violent efforts of its subject can only lead to evil.
XXXIII. 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. 11. THE TA KWANG HEXAGRAM. 129
XXXIV. Tue TA AKwanc HExaAGRaM.
Τὰ Kwang 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 Shfi 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
would fain do. There will not be advantage in
any respect; but if he realise the difficulty (of his
position), there will be good fortune.
XXXIV. The strong lines predominate in TA Kwang. It
suggested to king W&n 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. 11. THE 3IN HEXAGRAM. ἡ 131
XXXV. Tue ϑιν 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 Kwang.
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
ὰ 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 Τὰ Kwang, 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 8IN HEXAGRAM. 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 II], iii, 7.
The symbolism of the lines dimly indicates the qualities of such
a prince. 3in means ‘to advance.’ Hexagrams 46 and 53 agree
with this in being called by names that indicate progress and ad-
vance. The advance in Zin 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-Xiang, the grandmother of king Wan; Thai-
Z&n, his mother; or to Th4i-sze, his wife, and the mother of king
WA and the duke of Au, 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 Khang-3ze,
0 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 Mino f 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. 11. THE MING ἢ 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 1, 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 f, 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 f, 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 f, quitting
the gate and courtyard (of the lord of darkness).
5. The fifth line, divided, shows how the count of
ΑἹ fulfilled the condition indicated by Ming ἷ. 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 Ατὰ ZKN HEXAGRAM.
For (the realisation of what is taught in) Kia
Z&n, (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 supc-
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 right. His
wound in the left thigh may impede his movements, but does not
disable him. He finds means to save himself, and maintains his
good purpose.
Line 3, strong and in a strong place, is the topmost line of the
lower trigram. It responds also to line 6, in which the idea of
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, IT. THE KIA ZAN HEXAGRAM. 137
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. Ifthe 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. A 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 ἷ. 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 Sh, 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 Υἱ 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. Xia 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 W4n is the theme. The central place here tempers
the display of the strength and power.
SECT. 11. THE KHWE!I 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 Υἱ 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. 141
XXXIX. ΤΗΣ Aten HExacram.
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. IT. TUE 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. Kien 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
Tand II. .
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 4o. Referring to Figure 2, in Plate IJ, 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 Wan 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. ὍὔΡΗΕ Aizen 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. Xieh 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 Kien 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 yf KING. TEXT,
ΧΙ]. Tue Sun Hexacram.
‘
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.
ΚΑ 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. Sucha 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. 11. THE SUN HEXAGRAM. 147
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.
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 KAang-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-
ectness 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, 11. THE Yi NEXAGRAM. 149
XLIT. Tue Yt 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 Khw&n, 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 incalculg-
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 yf 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 Kwdr HeExacram.
KwaAi 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 Υἱ 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 X4u, 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 W4n 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 Υἱ KING. TEXT.
XLIV. Tue KAvu Hexacram.
K4u 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. 1. 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.
4. 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 XAien 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,
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.
K4u 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 ofline 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 yf KING. TEXT,
to smiles. He need not mind (the temporary diffi-
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. 1]. THE SHANG HEXAGRAM. 159
XLVI. Tue SHANG HeExaGRaM.
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 yf 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 Ai. 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. δ
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 Shing 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 Κηνὰν Hexacram.
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. ΑἹ 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 1; 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] Μ
162 THE Yf KING. ὶ 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.
KA, at the foot of which was the capital of the lords of Kau, 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 ΑΓ ἃ Hsi says, the ease of the advance;
or according to others (the Khang-hsi 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. 11. 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-hst 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 X4u ;—‘chacun ἃ son goftt.’ 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.
XLVIII. Tue 81nc Hexacram.
(Looking at) Zing, (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 AQ Hst refers his readers
to what Confucius is made to say on it in Appendix ITI, ii, 35.
The reader, however, will probably not find much light in that
passage. The Khang-hstf 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. Then 1 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. 11. THE 38ING 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 Yf 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 Zing 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 ἃ 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
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 Xau 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
Sh, 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 Tine HExaGrRam.
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. 171
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, ἴ (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 HExaGRam.
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. 1. THE KAN HEXAGRAM. 173
smiling and talking cheerfully. When the move-
ment (like a crash of thunder) terrifies all within
a hundred li, 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.
11. An 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 tp 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
LII. Tue Kan Hexacram.
{ When one’s resting is like that of the fg τδὰ
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 Wa&n’s significance of
Kn 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 AQ 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 KAAng-jze says:—‘ The places of
a diagram amount to 6. The number 7 is the first of another.
When the movement symbolised by %n 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.
111. The trigram K4n 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 though s 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 not a 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] Ν
178 THE yi KING. TEXT.
LITT. Tue Aten HeExacram. -
Kien 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. Tre Kwer Mer Hexacram.
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
Khwinand 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 Kien 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, II. THE KWEI MEI HEXAGRAM. 181
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 5. 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 Υἱ 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) Tt-yi,
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,
Kwei 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. 11. 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 A4n, 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 King’s ‘ New Collection of Comments
on the Yi (a. p. 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 α the younger sister
184 THE yf 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-yf 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-yf 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 AQ Hsi, 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,
ii, ode 4) is empty, and the man attempts to perform his part in
slaying the victim (The Shih, 11, 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. 11. THE LU HEXAGRAM. 187
LVI. Tue Liie Hexacram.
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 Yf 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 Lit denotes people travelling abroad, and is often
translated by ‘strangers.’ As early as the time of king Wan, 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. 5. 3, it is used for travellers generally, whatever
it was that took them out of their own states. Confucius himself
is adduced as a travelling stranger; and in this hexagram king Wan
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
4
LVII. Tue Sun Hexacram.
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 Lit, 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-hsf 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-hsf 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 Lf; 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 Lf 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. Il. THE SUN HEXAGRAM. igo!
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.
LVIL. With Sun as the fifth of the Ffa-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 uponit.’ 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-hstf 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. ΑἹ] the striving is ineffective, and there is occasion for
regret.
Line 4 is weak, as is its correlate in. 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 Khang-3ze says:—‘It is the seat of honour, and the
SECT. 1. THE ΤΟΙ 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-hsf 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] Oo
194 THE yi KING. TEXT.
LIX. Tue HwAn 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 Tui 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-hst 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 6 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 yf 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. Il. THE KIEH HEXAGRAM. 197
LX. Tue Are HExacRaM.
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 Shan-3ze (Yilan 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. AQ 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. 2
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 11.
ΑΚὰ 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. 11, THE KUNG FO HEXAGRAM. 199
LXI. Tue Aunc 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 F 4, 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. II. THE MSIAO KWO HEXAGRAM. 201
LXII. Tue Hst&éo Kwo Hexacram.
Br te Ὁ ον ΠῚ
— a, ἜΣ ee!
τ —— «CF ἜΣ αν, ἌΣ
———— ᾿ mie
ee , hae ἮΝ
Hsiao Kwo indicates that (in ee :
which it implies) there will be progress and attain-
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 Yf{ 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
thyme, 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 ofr. 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.
.
SECT, 11. THE HSIAO KWO HEXAGRAM. 203
grandmother; not attempting anything against his
ruler, but meeting 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 Hsi&o 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 Τὰ K wo, 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 Yf KING. TEXT.
LXIII. Tue At 3t Hexacram.
ΑΙ 3t 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 An, 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. 11. THE xi 81 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 by-the 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 X4u, 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 X4u. But the symbolism here was the work of the duke
of Xu, after his brother king ΝΥ ἃ 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 W(’s son,
king AAang?
The Khang-hst editors find in the concluding 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 Xi 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 81] HEXAGRAM. 207
LXIV. Tue Wer 31 Hexacram.
Wei 31 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? 31 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 K4o 3ung, the sacrificial title of WH Ting, one of the
ablest sovereigns of the Shang dynasty (Β. 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 Sh, 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 Kh4n,
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 Xt 8%. 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 Yt might have concluded with Af 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. 11. THE WEI 81 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
bottonr 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-hsi 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 Kéo 3ung did in his
[16] Ρ
210 THE yf 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
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THE APPENDIXES.
΄
APPENDIX I.
Treatise on the Thwan, or king Win’s Explanations of the v
entire Hexagrams.
Section I.
I. τ. Vast is the ‘great and originating (power)’
indicated by Xhien! 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 Adien 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, (,
are sufficiently established. The Thwan are king W&n’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. Khwé4n, in its largeness, supports and contains
all things. Its excellent capacity matches the un-
limited power (of Az‘ien). 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 Khien is made up of six undivided lines, or
of the trigram Aien, 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 (ap. 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 Hst 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.
III. 1. In Aun we have the strong (A4ien) and
the weak (Khw&n) 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 1 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 Khien
and Khwi&n, appears clearly in paragraph 1. Itis the difference ex-
pressed by the words that I have supplied,—‘ power ’ and ‘capacity.’
Khien originates; Khw&n produces, or gives birth to what has
been originated.
The ‘ penetrating,’ or developing ability of Khw4n, as displayed
in the processes of growth, is the subject of paragraph 2. ‘The
brightness’ refers to the beauty that shines forth in the vegetable
’ and animal worlds.
Paragraph 3 treats of the symbol of the ‘mare,’ to lead the mind
to the course of ‘the superior man,’ the good and faithful minister
and servant.
See the note, corresponding to paragraph 4, on the Text. ‘ Rest-
ing in firmness’ is the normal course of Khw&in. 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 Xan 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. τ. 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 W&n’s arrangement of the trigrams,
as set forth especially in Appendix V, chap. 14, the six others come
from Khien and Khwé&n, and are said to be their children. On
the first application of Khw&n to XhAien, there results X4n, the
first line of Kien taking the place of the last of Khw&n; 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 Xan; 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 Xan 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 1. 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 Kn 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) M4ng, as symbolical of igno-
rance and inexperience. See on ‘the Great Symbolism’ below.
Down to the last sentence of paragraph a, 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. ΑἹ] 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. Hsii is composed of Khien, 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 orking. 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 is 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 (= =): The reader will see that if the second and third
lines of the lower trigram there be made to change places, there
results or Sung. The doctrine of changing the figures by
=<_=
the manipulation of the stalks did spring up between the time of
Wn 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. ‘Pi 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 Y? 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. 9. 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 Hsidéo Ad the weak line occupies
its (proper) position, and (the lines) above and below
respond to it. Hence comes the name of Hsido
Kd (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 Khw&n, 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 XQ 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.’ ᾿
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 W4n 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 Ah&ng-j3ze,
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 δα, which still was only a fief of Shang. It was not for the
inferior House to rule the superior. Adu was for a time restrained
by Shang. Let their positions be reversed by Aau 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
Th4i, 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 Shin-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 Yuan dynasty) says that the whole of
the lower trigram, Tui, partaking of the yin nature, is the symbol
of weakness, and the whole of AAien that of strength. The Keh-
Kung editors say that, to get the full meaning, we must hold both
views.
Paragraph 2 has been sufficiently explained on the 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.’ I 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
ShQ, I, 12, the force of Ti will depend on the meaning assigned to
it in that part of the 588. 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 Pht, 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 Yt
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 Yi 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 Khwain
occupying in the figure the inner or lower place, and KAien the
outer or upper. It is for the inner trigram to take the initiative;
HEX. 14. APPENDIX 1. 225
XIII. 1. In Thung Z4n the weak (line) has
the place (of influence), the central place, and
responds to (the corresponding line in) Asien
(above); hence comes its name of Thung Zan (or
‘Union of men’).
2. Thung Zan says :—
3. The language,‘ Thung Z&n 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 KZien.
(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 Τὰ YO 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 Τὰ YQ (Having what is Great).
but how can earth (symbolised by Καὶ ἢ νι ἃ ἢ) take the place of heaven
(symbolised by Khien)? As in nature it is heaven that originates
and not earth, so in a state the upper classes must take the initiative,
and not the lower.
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) Khien.’ The editors of the
Khang-hsf edition, however, would make the correlate to it all the
lines of Khien, as being more agreeable to the idea of union.
I do not think that a second paragraph has been lost. The
[16] Q
226 ' ‘THE APPENDIXES. "SECT. 1,
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 1.
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. The Thwan on this hexagram was so brief, that the writer
here deals generally with the subject of humility, showing how it is
valued by heaven and earth, by spirits and bymen. 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. τ. 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 Yi!
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
Shin),’ 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 Khw&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 XAn, 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
Q2
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. “Κὰ 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 IIT? 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 άπ and Tui are distinguished as strong
and weak, A%n representing, on king WAn’s scheme, ‘the eldest
son,’.and Tui, ‘the youngest daughter.’ But ‘the strong’ here may
mean the strong line, the lowest in the hexagram. As Wang
Sung-Awan (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 An is strong, denoting, according to king W4n,
‘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 Kin 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. I.
whose attributes are) docility and flexibility. He is
in the central position and his correct place, and thus
exhibits (his lessons) to all under heaven.
2. ‘Kwan shows its subject like a worshipper
who has washed his hands, but not (yet) presented
his offerings ;—with sincerity and an appearance of
dignity (commanding reverent regard) ’—(all) beneath
look to him and are transformed.
3. When we contemplate the spirit-like way of
Heaven, we see how the four seasons proceed 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 Khw4n, 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 ITI, 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) Pt 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. Xn,
the lower trigram, symbolises movement; Li, 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 Ὁ. 219, on paragraph 2 of the T hwan 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 KhwAn,
below, the representative of docility, acting as circumstances
require; and Ka&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. ‘FQ 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 Ffi the mind of heaven
and earth?
XXV. In WQ 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. H4u
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, Ie
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) Ta KAO
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 W 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, 10,
Xn, the lower trigram here, being ‘the eldest son,’ resulting from
the first application of Khwi&n 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
Khien, representing) Heaven.
XXVIL. τ. ‘findicates 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, Τὰ αὐλῇ 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?
XXVII. Many of the critics, in illustration of paragraph 1, refer
appropriately to Mencius, VI, i, chap. 14.
In illustration of paragraph 2 they refer to the times and court of
Y4o and Shun, sage rulers, from whose cherishing and nourishing
came Yii to assuage the waters of the deluge, 3f to teach the people
agriculture, Hsieh as minister of instruction, Kao Yao as minister of
crime, and others ;—all to do the work of nourishing the people.
236 THE APPENDIXES. SECT. I.
XXVIII. 1. Τὰ 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.
X XIX. 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 (height)of 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. Lt 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. 11.
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 III,
ii, 4,and V,10. K&n 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. IL.
XXXIII. 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 Τὰ 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. “Τὰ Kwang 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.
XXXIII. ‘The superior man,’ it is said, ‘advances or withdraws
according to the character of the time. The strength and correct
position of the fifth line show that he is able to maintain himself;
and as it is responded to by the weak second line, no opposition to
what is correct in him would come from any others. He might
therefore keep his place ; but looking at the two weak lines, 1 and
2, he recognises in them the advance and irrepressible progress
of small men, and that for a time it is better for him to give way
and withdraw from the field. Thus there is successful progress
even in his retiring.’
XXXIV. Paragraph 1. ‘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 { (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 An 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 3in 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 Yf. 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 i 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 AKiaé 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 Zan 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 X7, 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 1. 243
XXXVIII. 1. In Khwei we have (the symbol of)
Fire, which, when moved, tends upwards, and that
of a Marsh, whose waters, when moved, tend 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 Xia
Zan 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. 11.
XXXIX. 1. Hien denotes difficulty. There is
(the trigram expressive of) perilousness in front.
When one, seeing the peril, can arrest his steps (in
accordance with the significance of the lower tri-
gram), is he not wise?
2. (The language of) Kien, that ‘advantage will
be found in the south-west,’ refers to the (strong
fifth line) advanced and in the central place. That
‘there will be no advantage in the north-east,’
intimates that the way (of dealing with the Kien
state) is exhausted. That ‘it will be advantageous
to see the great man,’ intimates that advance will
lead to achievement. That the places (of the
different lines after the first) are those appropriate
to them indicates firm correctness and good fortune,
with which the regions (of the kingdom) are brought
to their normal state. Great indeed is the work to
be done in the time of Xien!
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.
XXXIX. The upper or front trigram is Kh4n, the attribute of
which is perilousness; the lower is K4n, 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 1. 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 Xieh.
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 Εν ἄπ, as in the diagram
of king W&n’s trigrams, there is no strong central line in it. May
Kh§An, 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-hst 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. I.
XLI. 1. In Sun (we see) the lower (trigram)
diminished, and the upper added to. (But) the
method (of action) implied in this operates also
above (or, mounts upwards (also) and operates).
2. ‘If there be sincerity in this method of 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.
ΧΙ, 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 KAien 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 f. 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-hsf 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. I.
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
‘ood.
. 2. The mention of ‘the action of wood’ has reference to the
upper trigram Sun, which is the symbol both of wind and wood.
From wood boats and ships are made, on which the great stream
may be crossed. In three hexagrams, this, 59, δῃά 61, of which
Sun is a part, we find mention made of crossing the great stream.
It is generally said that the lower trigram An also symbolises
wood; but that is obtained by a roundabout process. A4%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 Xin may symbolise wood! It was stated
on p. 33, that the doctrine of ‘the five elements’ does not appear
in the Yi. KA&ng-jze takes wood (7X ποῦ), ‘as a misprint for
increase (fyi).
3. The words ‘heaven dispensing and earth producing’ are
based on the fancied genesis of the figure from Khien 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 Yf.
One rhyme runs through and connects these three paragraphs
thus :—
‘Y?f 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. Kwai 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. H( 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. 11.
XLIV. 1. Κἂν 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 Senge
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 K4éu!
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-hst 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-hst 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. Ah’ng-3ze 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 requiremenits 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, 11.
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 Khw&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 Khwan, 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 IT 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
Khw&n 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 Khwin 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 Khwin yet wishes and tries to make
men pleased with him.
XLVIII. Kang Khang-KAang says :—‘ K h4n, the upper trigram,
Tepresents 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. IT.
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 caldron. (We see) the (symbol of) wood enter-
ing into that of fire, which suggests the idea of cook-
XLIX. Paragraph 1. Lf, 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 ITI, 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.
HEX. 51. APPENDIX 1. 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 Τί, which Canon McClatchie translates ‘the First
Emperor,’ adding in a note,‘ The Chinese Jupiter, the Emperor of
gods and men!’ ᾿
2. The first sentence deduces the sentiment of the Thwan from
the attributes or virtues of the trigrams with considerable 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. Il.
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.
a. 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 Wan’s view of K%n as representing the
oldest son. See on the Text.
LIL. 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 K4&n 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. 54. 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.
1111. 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] 5
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-hsf 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 1. 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. ‘Lit 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-hst 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 Kn, 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- ᾿
5.2
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 Li!
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 Lii 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. 59. ' APPENDIX 1. 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 Fa-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. It.
(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 Kieh 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 Fd 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 Εἰ, (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 writer 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,
Khing-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. 11.
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 81 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.
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-hstf 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. I.
‘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 K4u’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 in the
deep :’— if he advance, there will be no error.
5. ‘The dragon is on the wing in the sky: —the
great man rouses himself to his work.
6. ‘The dragon exceeds the proper limits ;—
there will be occasion for repentance :’—a state of
fulness, that is, should not be indulged in long.
7. ‘The same 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 AQ 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
‘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.
‘The dragons fight in the wild:’—the (on-
ward) course (indicated by Khw4n) is pursued to
extremity.
‘(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. KhwAn 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
Κὰ Hsf, ‘so there is but one earth.’ The first part of ‘the Great
Symbolism’ appears in Canon McClatchie’s version as—' Khwin
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 Yt. 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 pahenty dealt with in the notes
‘on the Text.
270 THE APPENDIXES. SECT. I.
111. (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
Telief. 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 M&ng it is not suitable. AQ Hs? 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 § separates it from 6. Weak in
itself, it is farther removed than any other from the two strong lines
in the hexagram, and is represented as ‘ cribbed’ in its ignorance.
The fifth is the most honourable place in the figure, and here is
occupied by a weak line. This looks, however, to the occupant of
line 2, less honourable than itself, and is marked by the two 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 Hsi. 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.
ΑΚ 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 Au, 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.
T2
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. AQ
Hst 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
‘elation 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. ἢ
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.
4
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
Kh. 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 Kéu’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.
°
HEX. 9. 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 Kau’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. 1.
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 ofa
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, 11. APPENDIX II. 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 Th4i. 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
K/h&ng-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.
ΧΙ. 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.
Αὰ 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. 1.
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 Z4n’ 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 Τὰ 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 Τὰ Y( shows no
approach to what is injurious.
2. ‘A large waggon with its load’ refers to the
(virtue) accumulated (in the subject of the line), so
that he will suffer no loss (in the conduct of affairs).
3. ‘A feudal prince presents his offerings to the
son of Heaven :’—a small man (in such a position)
does (himself) harm.
4. ‘He keeps his great resources under restraint :'—
his wisdom discriminates clearly (what he ought to do).
5. ‘ His sincerity is reciprocated 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 Τὰ YQ’ arises from the help of Heaven.
XV. (The trigram for) the earth and (that of)
a mountain in the midst of it form AKhien. 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).
3. ‘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 Yu.
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. ἡ
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.
ΑΚ Hsf 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. SECT. 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 Yu,
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
Hsido 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] υ
290 THE APPENDIXES. SECT. 1.
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 Ki. The superior man, in
accordance with this, (addresses himself to) help the
people and nourish his own virtue.
1. ‘He deals with the troubles caused by his
father :'—he feels that he has entered into the
work of his father.
2. ‘He deals with the troubles caused by his
mother :’'—he holds to the course of the due mean.
3. ‘He deals with the troubles caused by his
father :'—in the end there will be no error.
4. ‘He views indulgently the troubles caused by
his father :’—if he go forward, he will not succeed.
5. ‘He deals with the troubles caused by his
father, and obtains praise :'—he is responded to (by
the subject of line two) with all his virtue.
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 Κα Yen-wf,
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-jze, ‘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 Ka.’
‘The nourishing of virtue’ appears especially in line 6; all the
other lines belong to the ‘helping of the people.’
The subject of line 1 has entered into the work of his father,
and brings it about that his father is looked on as blameless. The
‘due mean’ of line 2 is according to the caution in the Text.
The Khang-hsf 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 Xf 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.
Κὰ Hsf 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-hsf 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 XQ 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 cireumstances
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. KXhang-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. 395
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.
‘The good fortune consequent on his ever
amen firm correctness’ is due to this,—that
to the end no one will insult him.
4. ‘The place occupied by the fourth te 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 Xhng-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.
4. 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 Ya Fan (towards the end of the
Han dynasty), ‘stands out high above the earth; here it appears
as lying on the earth :—plainly it has been overturned.’ On the
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, Lif Μὰ (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-jze 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-hsf 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
sin, ‘the benevolent’ or ‘loving.’ It is the only case in all
the symbolism of the Yf 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 11. 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).
6. ‘The action (in this case) of one who is free
from insincerity’ will occasion the calamity arising
from action (when the time for it is) exhausted.
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. 1.
XXVI. (The trigram representing) a mountain,
and in the midst of it that (representing) heaven,
form Τὰ AAO. 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 Hst’s
remark on the Great Symbolism here. A AAng-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 1. 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.
. ‘The evil of advance by the subject of the
second line, divided,’ is owing to his leaving in his
movements his proper associates.
. ‘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 People
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 TA
Kwo. The superior man, in accordance with this,
stands up alone and has no fear, and keeps retired
from the world without regret.
τ. ‘He places mats of the white m4» grass under
things set on the ground :’—he feels his weakness
and his being in the lowest place, (and uses extraor>
dinary care).
2. ‘An old husband and a young wife :’-—such
association is extraordinary.
3. ‘The evil connected with the beam that is
weak’ arises from this, that no help can be given
(to the condition thus represented).
4. ‘The good fortune connected with the beam
curving upwards’ arises from this, that it does not
bend towards what is below.
5. ‘A decayed willow produces flowers :’— but
how can this secure its long continuance? ‘An old
XXVII. 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.
BEX. 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. K&ng-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 Li. The great man, in accordance with this,
cultivates more and more his brilliant (virtue), and
diffuses its brightness over the four quarters (of the
land).
1. ‘The reverent attention directed to his 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-hst editors,
‘is an emblem of the obscuration coming over the virtue of the
mind.’
- Paragraph 4. ‘None can bear with him’ refers to the second
part of the symbolism of the line, which is not given here.
[16] Χ
306 THE APPENDIXES. SECT. IT.
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 ofr. 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.’ ἔξ
Paragraph 3. The language, ‘ What he holds in his grasp is low,’
makes Xf 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 II. 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).’
X 2
308 THE APPENDIXES, SECT. IT.
XXXIII. (The trigram representing) the sky
and below it that for a mountain form Thun. The
superior man, in accordance with this, keeps small
men at’ a distance, not by showing that he hates
them, but by his own dignified gravity.
1. There is ‘the perilousness of the position
shown by the retiring tail:’—but if ‘no movement’
be made, what disaster can there be ?
2. ‘He holds it as by (a thong from the hide of)
a yellow ox :’—his purpose is firm.
3. ‘The peril connected with the case of one
retiring, though bound,’ is due to the (consequent)
distress and exhaustion. ‘If he were (to deal as
in) nourishing a servant or concubine, it would be
fortunate for him :’—but a great affair cannot be
dealt with in this way.
4. ‘A superior man retires notwithstanding his
likings ; a small man cannot attain to this.’
5. ‘He retires in an admirable way, and with
firm correctness there will be good fortune :’'—this
is due to the rectitude of his purpose.
6. ‘He retires in a noble way, and his doing so
will be advantageous in every respect:’'—he who
does so has no doubts about his course.
From paragraph 5 it appears that what is right will vary in
different cases. The lesson of the hexagram is perseverance in
what is right in each particular case.
XXXIII. AQ Hst says :— The sky is illimitable ; a mountain is
high, but has its limits; the union of these is an emblem of re-
tiring.’ I do not understand such embleming. A/&ng-jze says :—
‘ Below the sky is ἃ 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. 309
XXXIV. (The trigram representing) heaven
and above it that for thunder form Τὰ Awang.
The superior man, in accordance with this, does not
take a step which is not according to propriety.
1. ‘He manifests his vigour in his toes :’—this
will certainly lead to exhaustion.
2. ‘The second line, undivided, shows that with
firm correctness there will be good fortune :’'—this
is due to its being in the centre, (and its subject
exemplifying the due mean).
3. ‘The small man uses all his strength; in the
case of the superior man it is his rule not to do so.’
4. ‘The fence is opened and the horns are not
entangled ;’—(the subject of the line) still advances.
5. ‘He loses his ram and hardly perceives it :’-—
he is not in his appropriate place.
6. ‘He is unable either to retreat or to advance :'—
this is owing to his want of care. ‘If he realise the
difficulty (of his position), there will be good 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-3ze 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. IT.
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 f{. The superior man, in accordance with
this, conducts his management of men ;—he shows
his intelligence by keeping it obscured.
1. ‘The superior man (is revolving his) going
away :'—(in such a case) he feels it right not to eat.
2. ‘The good fortune of (the subject of) the
second line, divided, is due to the proper fashion of
his acting according to his circumstances.
3. With the aim represented by ‘hunting in the
south’ a great achievement is accomplished.
4. ‘ He has (just) entered into the left side of the
belly (of the dark land):’—he is still able to carry
out the idea in his (inner) mind.
5. ‘With the firm correctness of the count of ΚΑΊ,
his brightness could not be (quite) extinguished.
6. ‘He had at first ascended to (the top of) the
sky:’—he might have enlightened the four quarters
the application of this symbolism, Hf Ping-win (Ytian 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 W&n the ideal character of a feudal lord, and therefore his
light is not yet that of the full-orbed sun.
312 THE APPENDIXES. SECT. 11.
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 11. 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.
Yu Yen (Yiian dynasty) ingeniously observes on paragraph 4
that the riches of a family are not to be sought in its wealth, but
in the affection and harmony of its members, Where these 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
Kh&ng-3ze, ‘loves his helpmate in the house; the wife loves him
who is the pattern for the family.’ But however admirable the
sentiment is, it comes from the mind of the writer, and is not
drawn from the Text.
Paragraph 6. It is said on this, that the majesty is not 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. If.
XXXVIII. (The trigram representing) fire above,
and that for (the waters of) a marsh below, form
Khwei. The superior man, in accordance with
this, where there is a general agreement, yet admits
diversity.
1. ‘He meets with bad men (and communicates
with them) :’—(he does so), to avoid the evil of their
condemnation.
2. ‘He happens to meet with his lord in a 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.
XXXVIIL The application here of the Symbolism is correct,
but neither of them comes up to the idea of disunion which is
in Khwei.
The various paragraphs seem to need no illustration beyond
what may be found in the notes on the Text.
HEX. 39. APPENDIX II. 315
XXXIX. (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 diffi-
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. A/&ng-3ze brings the same
meaning out of it, however, in the following way :—‘We have here
a steep and difficult mountain, and again on the top of that there
316 THE APPENDIXES. SECT. Ile
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 ina
carriage’ is a thing to be ashamed of. ‘It is he himself
that tempts the robbers to come:’—on whom besides
can we lay the blame? (See Appendix 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-hs? editors.
‘The friends’ in paragraph 5 are the subjects of the second line,
the correlate of 5, and also of the two other lines of the lower
trigram.
58 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-hst
editors say that while straightforwardness, symbolised by the arrow,
is the first duty of an officer, if he do not temper that quality by
pursuing the due medium, which is symbolised by the yellow
colour of the arrow, but proceed by main force, and that only, to
remove what is evil, he will provoke indignation and rebellion.
The ‘three foxes’ are not alluded to in this second paragraph.
On paragraph 4 the same editors say :—‘ The subject of this
line is not in the central nor in an odd place; he has for his
correlate the subject of line 1 and for his close associate that of
line 3, both of which lines are weak in strong places. Hence it is
said, that they are all in places inappropriate to them.’
What paragraph 5 says, that ‘the small men retire,’ means that
believing in the sincerity of the ruler’s determination to remove all
evil men, they retire of themselves, or strive to conform to his
wishes.
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 KAing-
3ze’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. ΣΙ.
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 believé
them :’—he hears, but does not understand.
5. ‘If his action be in harmony with his central
it more commonly does, wind. Thunder and wind, it is 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
XLIII. We can only understand the mounting of the waters of
a marsh up into the sky of the phenomenon of evaporation ; and
certainly the waters so formed into clouds will be condensed, and
come down again as rain. This may be taken as an image of
dispersion, but not of displacement in the sense of the Text of the
hexagram.
The first clause of the application follows naturally enough from
the above interpretation of the Symbolism. AQ Hst says he does
not understand the second clause. Many critics adopt the view
of it which appears in the translation.
Paragraph 2 does not mention the precautionary measures taken
in the Text by the subject of the line, from which the conclusion
would follow quite as naturally as from his central position. The
Khang-hst editors, however, say that the not having recourse
lightly to force is itself the due course.
Line 3 responding, and alone of all the strong lines responding
to 6, may appear at first irresolute, and not prepared for decided
measures; but ‘in the end’ its subject does what is required
of him.
The contiguity of line 5 to the divided 6, is supposed to have some
bad effect on its subject, so that while he does what his central
position requires, it is not without an effort. ‘If a man,’ says
Kh&ng-3ze, ‘cherish a single illicit desire in his mind, he has left
the right way. The admonition here conveyed is deep.’
[16] Y
322 THE APPENDIXES. SECT. Il.
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 Καὶ 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 r. 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. 45. 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 τ.
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 ifit were directly from Heaven.
The subject of line 6 really accomplishes nothing to repress the
advance of the unworthy; but he keeps himself from evil commu-
nication with them. He is not to be charged with blameable error,
though more and better might have been expected of him.
Υ 2
324 THE APPENDIXES. SECT. If.
6. ‘He sighs and weeps:’—he does not yet rest
in his topmost position.
XLVI. (The trigram representing) wood and that
for the earth with the wood growing in the midst
of it form Shang. The superior man, in 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 XAt :’—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. 47. 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
Khw&an. 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, AAing-3ze makes ‘the upper’ denote only
line 2.
Paragraph 2. The subject of line 2 in his loyal devotion to 5,
will do much good and benefit many; hence we have the words,
‘affords occasion for joy.’
Paragraph 3. ‘He has no doubt or hesitation :’"—but this is pre-
suming rather on his strength.
Paragraph 4. The Khang-hst 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.
34. ‘He lays hold of thorns :’"—(this is suggested
by the position of the line) above the strong (line).
‘He enters his palace, and does not see his
wife :’—this is inauspicious.
4. ‘He proceeds very slowly (to help the subject
of the first line) :’—his aim is directed to (help) that
lower (line). Although he is not in his appropriate
place, he and that other will (in the end) be
together.
5. ‘His nose and feet are cut off:’—his aim has
not yet been gained.
‘He is leisurely, however, in his movements, and
is satisfied :'—his position is central and (his virtue)
is correct.
‘It will be well for him to be (as sincere as) in
sacrificing :’—so shall he receive blessing.
6. ‘ He is straitened as if bound with creepers :’—
(his spirit and action) are unsuitable.
‘(He says), “If I move, I shall repent of it.”
And he does repent (of former errors), which leads
to good fortune :'—so he (now) goes on.
XLVII. The first sentence of the Great Symbolism is constructed
differently from any which has presented itself in the previous 46
hexagrams. Literally translated, it would be ‘a marsh with no
water is Khwan;’ and this might certainly suggest to us a 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
Khén, 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 KG
Hist :—‘ 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. ‘Awell the lining of which is well laid. There
will be no error :’—the well has been put in good
repair.
5. ‘The waters from the cold spring are (freely)
drunk :'—this is indicated by the central and correct
position (of the line).
6. ‘The great good fortune’ at the topmost place
So stupid is the subject of line 1 that by his own act he increases
his distress.
The Khang-hsf editors say that the ‘ground for congratulation
in paragraph 2 is the banqueting and sacrificing.’ I rather think
it is the measure of help, which it is intimated the subject will
give in removing the straitness and distress of the time.
See the extract from the Khang-hsi editors on the symbolism of
the third line of the Text.
The difficulties attending the symbolism of the Text of lines 4,
5, and 6 are not lightened by what we find in this Appendix.
328 THE APPENDIXES. ὦ 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.
XLVIII. The Great Symbolism here may well enough represent
a well, it being understood that the water which is above the wood
is that raised by it for irrigation and other uses. What is said,
moreover, in the application is more akin to the idea of the 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 Sh@, by the ancient Yao. 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. Ik
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-hst editors observe that nothing is said
about the case of the ‘concubine’ in the Text; but that it is
covered by the ‘following the more noble,’ ‘so condensed and
complete are the words of the sage!’
The same editors find a pregnant sense in the conclusion of
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.
LII. (Two trigrams representing) a mountain, one
over the other, form Kan. The superior man, in
LJ. 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. 11.
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.
LIT. According to the view of the Khang-hsf 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.
Xhang-jze finds an unsatisfactory auspice in paragraph 4. Line
4 Yepresents a great minister who should be able to guide all to
rest where they ought to be; but he can only keep himself from
agitation. '
Yu Pan (Ming dynasty) says on paragraph 5 :—‘ Words should
not be uttered rashly. Then, when uttered, they will be found
HEX. 53. APPENDIX II. 333
LIII. (The trigram representing) a mountain and
above it that for a tree form Kien. The superior
man, in accordance with this, attains to and 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-hsf 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. 11.
LIV. (The trigram representing the waters of) a
marsh and over it that for thunder form K wei Mei.
The superior man, in accordance with this, having
regard to the far-distant end, knows the mischief
(that may be done at the beginning).
1, ‘The younger sister is married off in a position
ancillary to that of the real wife:’—it is the constant
practice (for such a case).
‘Lame on one leg, she is able to tramp along :’—
she can render helpful service.
2. ‘There will be advantage in maintaining the
firm correctness of a solitary widow:’—(the subject of
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 Xien. 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.
Khaing-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. wei
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)
Tt-y!, 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) ἃ mountain and
above it that for fire form Li. 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
τ 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 ofline 6. He
holds himself aloof from others, and they leave him to himself.
[16] ᾿ Ζ
338 THE APPENDIXES. SECT. I.
‘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-t&’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. 587. APPENDIX II. 339
firmness οὗ 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., KAing-jze
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. II.
LVIII. (Two symbols representing) the waters
of a marsh, one over the other, form Tui. The
superior man, in accordance with this, (encourages)
the conversation of friends and (the stimulus of)
their (common) practice.
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. 59. APPENDIX II. 341
LIX. (The trigram representing) water and that
for wind moving above the water form Hwaén.
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. I.
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, 4. ν.
‘The natural course’ pursued by the subject of line x 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 αὶ 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 Kung Fa.
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., Kh&ng-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. 11.
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 Hsiaéo 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-hst 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 31. The superior
LXII. The Khang-hsf 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. Il.
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 31. 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 Il. 347
2. ‘The second line, undivided, shows good for-
tune arising from being firm and correct:’—it is
in the central place, and the action of its subject
thereby becomes correct.
3. ‘(The state of things is) not yet remedied.
Advancing will lead to evil:'—the place (of the line)
is not that appropriate for it.
4. ‘By firm correctness there is good fortune, and
cause for repentance disappears:’'—the aim (of the
subject of the line) is carried into effect.
5. ‘(We see) the brightness of a superior man:’—
the diffusion of that brightness tends to good
fortune.
6. ‘He drinks and gets his head immersed :’—
he does not know how to submit to the (proper)
regulations.
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.
Kt Hs? and others suspect an error in the text of paragraph 1;
yet a tolerable meaning comes from it as it stands.
The Khang-hst 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.
THe Great APPENDIX. SEeEcTIon I,
Chapter I. 1. Heaven is lofty and honourable;
earth is low. (Their symbols), AZien and Κα νη,
(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 ΥἹ, 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) BereChe 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. 1. 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 XZien constitute
the male; those expressed by Khwa&n 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 Khwa&n 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 XAien and Khw4n 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 tri-
grams ;—the six ‘children,’ according to the nomenclature of the
Wan arrangement. ‘Thunder’ stands for 44n (==_==), ‘light-
ning’ for 11 (===), ‘wind’ for sun (===), and ‘rain’ for
khan (S=-==). ‘The sun,’ however, is also an emblem of It,
and ‘the moon’ one of kan (=="==), generally said to represent
‘mountains,’ while tui (===), representing ‘collections of
water,’ has no place in the enumeration. AQ 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 ih (ἈΠ), 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 ΠῚ. 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 9-12, and tells us how the sages, king
Wan and the duke of Ku, proceeded in making the Y1, 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 Kau on the last
line of hexagram 14.
΄
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 Y‘1),
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
=), Thun 3= = =) and Phei
called ‘great.’ K4u (44,
(12, = ==) are instances of the former class; 5; Fa (4,ΞΞ = =),
Lin (19, = =), and Thai (1, = =) of the other.
It is observed by 3h4i Khing (early in the Ming dynasty) that the
terms ‘ diagrams’ and ‘explanations’ must be understood not only
of the whole figures but also as embracing the several lines,
[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 Yt), 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 AQ Hsf; 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 X(’s account, that it
must be borne in mind that the sages had not to wait till the Yf
was made to conduct their exhaustive study. They had done that
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.
3ing, which I have translated ‘essence,’ denotes the more
subtle and pure part of matter, and belongs to the grosser form of
the elementary ether; 424i, 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 £4f is ‘the breath of life” In the hwun
or ‘soul (animus),’ the &4f 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 Kwei
Shans’ (Theology of the Chinese, pp. 10-12); but he observes that
‘the Kwei Shans in the passage are evidently the expanding and
contracting principles of human life.” The Κα εἰ shins 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,
Aa2
3 56 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 K/ien; the
giving to them their specific forms is what we attri-
bute to KhwaAn.
31. The exhaustive use of the numbers (that turn
which I have translated by ‘spirit-like’ in paragraph 23, is different
from 247 in paragraph 21. It is sh&n, 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 tao,
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 Kfien 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 is that its pro-
ductive action is ona grand scale. There is Κη νη.
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 ἢ) 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 II. 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, 3 the .
pattern of earth. 4 a τ Ι é "ἢ, >
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, amounts-~—
only to this, that, when we have made ourselves acquainted with
the phenomena of nature, we can, with a heated fancy, see some
analogy to them in the changes of the diagrams and lines of the
Yi book.
Xhien and Khw&n 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.
27. 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 Yf 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 Y4o).
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 Ill 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. Τ'
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 Yt 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 X4u, 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 Yi 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 Yf 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. 0. 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, ro.
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 AKAien (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. 1.
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 Yi) 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 Υ ὃ).
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 Yt, published in the seventh century,
paragraph 49 is the first of the eleventh chapter according to the
arrangement now followed. A/&ng-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 Khw&n 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-hsf 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
1, 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 9 and το 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 andro. Further, 1+3+5
+7+9=25; 2+4+6+8+10=30; and 25+30=55; all of
which points are stated.
The last statement in the paragraph, however, derives no 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. 1.
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;
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 9 x 4 (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, το. 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 Y1), 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 Yt)
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) =6g12, 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
379 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) Yt 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 Yt 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. 371
Chapter XI. 66. The Master said :—‘ What is it
that the Yt does? The Yt 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 pf-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 Yi. 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 X( 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) KhwAn (or the inactive condition), and the
opening of the door (analogous to) Aien (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. 1.
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 réason 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 Yi, ‘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 Y1, 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 —- στοῦ have been made. They give birth to ‘the
four emblematic symbols,’ each of two lines (ΞΞΞΞΞΞΞΞ, ΞΞΞ-ΞΞΞ,
==, = =, 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
Xi, or the Grand Terminus. This is represented in AQ Hei’s )
‘Youth’s Introduction to the Study of the Yi, by a circle; but he :
tells us that that representation of it was first made by X4u-3ze
(A.D. 1017-1073, Called also Kau Tun-!, Kau M4u-shQ, and, most
of all, Kéu Lien-&4i), and that his readers must be careful not to
suppose that FQ-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 Thi 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 Pi (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. 1.
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 X7.’
Expanding Wang’s comment, Khung Ying-t4 says:—‘Thai Ki
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 L4o-3ze’s Tao Teh King, and identifies the Thai Xt
with his T&o. 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 lf, the principle of
order in nature, now tao, the defined course of things, now Ti,
the Supreme Power or God, now shin, the spiritual working of
God. According to KA&ng-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 14-18, But if we accept the statement that the Lo writing
had anything to do with the making of the Y{, we must except
Ff-hsf from the sages to whom we are indebted for it. It was to
the Great Yi, more than a thousand years later than Ffi-hsi, that the
Lo disclosed its writing; and Υ is never said to have had anything
to do with the Yi. Nor is either of these things mentioned in
Section ii, paragraph εἰ, where the work of FfQ-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).’
_ 77. May we not say that Adien and Khwan
[= the yang and yin, or the undivided and
divided lines] are the secret and substance of the
Yi? Khien and KhwA4n 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, Ahien
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-
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 Yi 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. AG Hsf thought
CHAP. 1. 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 Yt, as teaching more clearly and fully
than written characters could have done. The Khang-hsi editors
decide that ‘the emblematic figures’ here are the eight trigrams
of FQ-hsf,—against the view of A 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. Aien and Khwin 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 T4o 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 ζλὶ 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 XQ Hsi, ‘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. 1, APPENDIX III. 381
7. Khien, (the symbol of heaven, and) conveying
the idea of strength, shows to men its easy (and
natural) action. AAw4n, (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 £fien, tui,
382 THE APPENDIXES. SECT. 11.
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, 44n, 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 10 is striking and important, and in
harmony with the general strain of Confucian teaching ;—as in
the Great Learning, chapter 10, and many other places; but I fail
to see its appropriateness in its present place in the 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 Sh&n-
nang (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 Yt (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-naing, there arose
Hwang Tt, Y4o, 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. 11.
lower garments (as patterns to the people), and good
order was secured all under heaven. The idea of
all this was taken, probably, from AKAien 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 Hwa4n (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 Τὰ 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 T4 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 Yf.
Only five of these are mentioned ;—the first, F-hsf, the beginning
of whose reign, according to the least unlikely of the chronological
accounts, must be placed in the 34th century Β. 6.) while Shun’s
[16] cc
386 THE APPENDIXES. SECT. II.
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 Yt. The most commonly received view, however, is
that Fa-hst had only the eight trigrams, and that the multipli-
cation of them to the 64 hexagrams was the work of king Wan,
fully a thousand years later than Shun. This is the view of
the editors of the imperial Yi. 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 ali 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 r1. Pao-hsf here and in 13 is the same as F(-hsf.
As P4o is written here, there is no meaning in it; but another
character Phéo ( fal) is more common, and Ph4o-hst would mean
the inventor of the kitchen and cookery. This was the first step
towards civilisation, and was appropriately followed by the hunting
and fishing—both by means of nets—in paragraph 12.
Paragraphs 13, 14 celebrate the work of Shan-nang, ‘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. 3. APPENDIX III. 387
25. What we call the Thwan (or king WaAn’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 FQ-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 Yf 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
cc2
388 THE APPENDIXES. SECT. 11.
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 os 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 X4u. 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 (=="==)— 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 (===), 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 thereby
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 1 + 2 + 2 = 5 strokes, four of
which are yin, while a yin trigram counts as 2 + 1 + 1 = 4, only
two of which are yang. But this is mere trifling.
In explanation of paragraph 30 it is said that ‘we have in the
yang trigrams two (or more) subjects serving one ruler, and in the
yin one subject serving two rulers, and two rulers striving together
for the allegiance of one subject.’ This is ingenious, but fanciful ;
as indeed this distinction of the trigrams into a yang class and a
yin is a mere play of fancy.
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 Yi, ‘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 no benefit, and does
not do them; and that small deeds of evil do no
harm, and does not abstain from them. Hence his
wickedness becomes great till it cannot be covered,
and his guilt becomes great till it cannot be 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
Yt, “He is firm as a rock, (and acts) without the
delay of a single day. With firm goodness there
will be good fortune.” Firm as a rock, how should
he have to wait a single day to ensure his knowing
(those springs and his course)? The superior man
knows the minute and the manifested; he knows
what is weak, and what is strong :—he is a model
to ten thousand.’
42. The Master said:—‘I may venture to say that
the son of the Yen family had nearly attained (the
CHAP. g. 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 Yt, “(The first line shows its sub-
ject) returning from an error that has not led him
far away. There is no occasion for repentance.
There will be great good.”’
43. There is an intermingling of the genial 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, 11.
regular rule in the ordering of his heart :—there
will be evil.”’
Chepter V, paragraphs 31-44, gives the words of the duke of
Xu 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 Y{,
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 Khwi&n, the 47th
hexagram. If we were to translate the explanations of the line
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 4oth 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 soth hexagram.
In paragraph 41 we are conducted to the 16th hexagram, — the
CHAP. 6. APPENDIX IH. 395
Chapter VI. 45. The Master said :—‘(The tri-
grams) Xdien and Κα ἢν ἄπ may be regarded as the
gate of the Yi.’ AZien represents what is of the yang
nature (bright and active); Khwan 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 ἘΠ), 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), Li, shows us
the foundation of virtue; (the 15th), Hsien, its
handle; (the 24th), Ε ἃ, its root; (the 32nd), Hang,
its solidity; (the 41st), Sun, its cultivation; (the
42nd), Yi, its abundance; (the 47th), ΚΗ ἄπ, 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. ‘Khien’
and ‘Khw&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 Εὐ- 51 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 X4u, 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 41 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 W4&n, as the most im-
portant portion of the Yi. Ad Hsf, 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. If.
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 accordingly); 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 FQ, 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 Khwé&n, 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 Aau; 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 Yt 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.
Αὰ 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 Kau 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 Hau 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 Wi Kang, ‘to the fifth line ;’ ‘to the third line,’ says HA
Ping-wan (also of the Yuan dynasty); while Han Hsing-kwo (of
the Thang dynasty) held that it belonged to both. The Khang-hst
editors say that ‘ by discriminating and combining these views, we
get to the meaning of the text.’ Iam 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. AQ 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
(Pp. 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) Kau, that the (study of the Y1)
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 (t40) 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 t4o 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 [ἢ 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 547, 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
Dd 2
404 THE APPENDIXES. SECT, IT.
Chapter XII. 66. (The hexagram) A4ien 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
Yi a passage which affords more light for the explanation of the
book.’ Paragraph 49 told us that ‘the study of the Yf 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 Y?, 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 Yt) 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.
γι. 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) Υ 1, 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 Ὑ ἢ, 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 Yf, 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 KAien nor Khwan can ‘rejoice in
heart, and weigh carefully matters occasioning anxiety.’ The com-
mentators generally interpolate ‘the sages ;’ even Ying-t4 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
Khwin. 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. A#IEN.
Chapter I. 1. What is called (under Kien) ‘the
great and originating’ is (in man) the first and chief
quality of goodness ; what is called ‘ the penetrating’
is the assemblage of excellences ; what is called ‘the
advantageous’ is the harmony of all that is right;
and what is called ‘the correct and firm’ is the
faculty of action. .
2. The superior man, embodying benevolence, is
fit to preside over men; presenting the assemblage
of excellences, he is fit to show in himself the union
of all propriety; benefiting (all) creatures, he is fit to
exhibit the harmony of all that is right; correct and
firm, he is fit to manage (all) affairs.
3. The fact that the superior man practises these
four virtues justifies the application to him of the
words—‘ Kien represents what is great and origin-
ating, penetrating, advantageous, correct and firm.’
The title of this Appendix is in Chinese the Win Yen Xwan,
‘The Record of Wan Yen;’ and according to the analogy of
the titles of the three Appendixes that follow, Win 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 άπ, and the Y4o of the duke of
Xu on the first two hexagrams. The document treats of these,
CHAP. 2. APPENDIX IV. 409
Chapter II. 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 AQ Hsf, ‘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 Kien,
‘as explained by king Wén, 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 Lf 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 Wa4n; 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 ΑΓ 5 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. 411
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
tohim. 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? Xf Hsf
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 Khing (early in the Ming dynasty) says:—‘ The dragon feels
the influence of the clouds surcharged with rain, and rises from the
deep, and when the tiger feels the approach of the cold winds he
roars. Thus when the dragon rises, the clouds are sure to collect ;
and when the tiger screams, the winds follow ;’ but all this does not
help us to appreciate any better the words of the text. And the
concluding illustration is nearly as foreign to our way of conceiving
things. By ‘things that draw their origin from heaven’ all animals
—moving creatures—are intended; and by those that draw their
origin from the earth are intended all plants, —things that stand and
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
Khien :—(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( Hst; 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 Kau with very brief explanations, grounded chiefly on the
consideration of the place or position occupied by the several
lines, and the time of their introduction into the action of the
hexagram.
Paragraph 16. See the note on the Text of KAien, 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. 1.
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) AZien 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 A4Aien:—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 Y4o 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. 8. APPENDIX IV. 415
Chapter V. 24. The ‘greatness’ and ‘originating’
represented by A4ien refer to it as (the symbol of)
what gives their beginning (to all things), and (also)
secures their growth and development.
25. ‘The advantageousness and the correctness
and firmness’ refer to its nature and feelings (as
seen in all the resulting things).
26. Khien, (thus) originating, is able with its
admirable benefits to benefit all under the sky. We
are not told how its benefits are conferred ; but how
great is (its operation) !
27. How great is (what is emblemed by) XZien!—
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 19; here in
22, they are both passed, have reached their extremity or end.
Paragraph 23:—-see on paragraph 16. ‘The model of heaven,’ says
WA Khang, ‘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 Y4o, turns to that on the Thwan,
or expositions of king W&n, and amplifies it, not quoting from it,
however, so fully and exactly, as he has done in the previous
chapters from the Y4o.
Paragraphs 24 and 25 are based on the statement of the signi-
ficance of the Thwan under X4ien, 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; puts 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 Hsi. ‘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 KX/ien 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 X4u, which exhibit the power in different
positions and relations, bringing out all its significance; and then
2g 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,
turns again to the treatise on the symbolism of the Y4o, his main
[16] Ee
418 THE APPENDIXES. SECT, II.
Section II. Κηνᾶν.
Chapter I. 1. (What is indicated by) Khwan 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 ΥἹ 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 shan 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, 4/1, 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 R Y4 and other dictionaries seem
to justify this view. The combination kwei ghan 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. AA&ng-3ze says here that ‘Heaven and
earth are another name for t4o, and kwei sh&n another name for
“the vestiges of making and transformation;” and that the sage being
in harmony with the tao 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.
Ee2
420 THE APPENDIXES. SECT. If.
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 Y1, ‘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 Khwin is dealt with in Section ii, and much
more briefly than XAien 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 Yt, 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 Yi) at what was appointed for it (by Heaven).
Chapter I, paragraphs 1-3, treats of the rise of the scheme of
the Yf 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-t4 contends that the writer had FQ-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-hsf, 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 W4n 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 Υ 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. W4&n 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 comntunication.
6. The numbering of the past is a natural pro-
cess; the knowledge of the coming is anticipation.
Therefore in the Yt 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 F@-hsf, as shown in Figure 2, of Plate III. Para-
graph 5 refers to the correlation of Kien and Khw&n, Kan and
Tui, Xan and Sun, Kh4n and Lf. Paragraph 6 is less easy of
apprehension. Starting in the same figure from KAien 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) Ahien, to rule them; and by Khwa§n, to
store them up.
Chapter V. 8. God comes forth in Xan (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 Kien; He is comforted and enters
into rest in Kh4n; 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 Khwin. 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. 7.
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 Khw&n.’ 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 AKien, 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. Κη 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 9, 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 Khw4n;’ Yang Wan-li
(of our twelfth century, but earlier than AQ Hsi) says :—‘ Khwin
is a minister or servant. ΤΊ 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 Hing (earlier, probably,
than the Sung dynasty):—‘ The action of six of the trigrams is
described, but no mention is made of Kkien or Khwan. But
x
428 THE APPENDIXES. CHAP. 7.
Chapter VII. τι. Ahien is (the symbol of)
strength; Khwé&n, of docility; Aan, of stimulus to
movement; Sun, of penetration; Khan, of what is
precipitous and perilous; Li, of what is bright and
what is catching; Kan, of stoppage or arrest; and
T ui, 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 Καὶ ἃ ἢ
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 Kan, 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-té
says:—‘Xhien is represented by heaven, which revolves without
ceasing, and so it is the symbol of strength; Khw4n by the earth,
which receives docilely the action of heaven, and so it is the
symbol of docility; A4n 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;
K4n 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; 4n, that of the
dragon; Sun, that of a fowl; Khan, that of a pig;
Lt, that of a pheasant; Kan, that of a dog; and
Tui, that of a sheep.
Chapter 1X. 13. AAien suggests the idea of the
head; KhwAn, that of the belly; Aan, that of the
feet; Sun, that of the thighs; Khan, that of the
ears; Li, that of the eyes; Καὶ ἄη, that of the hands ;
and Tui, that of the mouth.
Chapter X. 14. Kien 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 Ahien), resulting in getting (the first of)
its male (or undivided lines), and hence is called ‘ the
oldest son.’ Sun showsa first application (of K/ien
to Khwain), 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 Sh4o’s account of the three yang trigrams, An,
Khan, and K4n is correct, and that of the three yin, Sun,
Lf, 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
FO-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-hst 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 Khien to KhwaAn), 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 Kien to Καν ἄπ), resulting
in getting (the third of) its female (or divided lines),
and hence is called ‘the youngest daughter.’
Chapter XI. 15. AKhien 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. Khwan 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. Kan 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. 11. 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 is strong, and firm-
hearted.
432 THE APPENDIXES. CHAP. IT.
20. Lt 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 is
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 Υ 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 Khwin) are fol-
lowed by Kun?. un 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. M&ng is descriptive οἵ.
what is undeveloped,—the young of creatures and
things. These in that state require to be nourished.
Hence Mang is followed by Hsi. Hsti 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 Pt, which denotes being
attached to.
8-11. (Multitudes in) union must be subjected to
some restraint. Hence Pt is followed by Hsiao
[16] Ff
434 THE APPENDIXES. SECT. I.
Kht. When things are subjected to restraint, there
come to be rites of ceremony, and hence Hsido
Kt is followed by Lt‘, The treading (on what
is proper) leads to Th4i, which issues in a state of
freedom and repose, and hence Lt is followed by
Thai.
11-16. Thai denotes things having free course.
They cannot have that for ever, and hence it is
followed by Pht (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 Yd. Those who have what is great should
not allow in themselves the feeling of being full, and
hence T4 YQ is followed by KZien. 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 Κα is followed by Lin. Lin means
great δ.
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 KwAn 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. 11. 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 FQ. When
the return (thus indicated) has taken place, we have
not any rash -disorder, and ΕΔ 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 Wa Wang is followed
by Τὰ KAO.
26-30. Such accumulation having taken place,
there will follow the nourishment of it; and hence
Τὰ Kd is followed by 1. 1 denotes nourishing.
Without nourishment there could be no movement,
and hence f is followed by Τὰ Kwo. Things can-
not for ever be in a state of extraordinary (progress) ;
and hence Τὰ Kwo is followed by Khan. Kh4n
denotes falling into peril. When one falls into peril,
he is sure to attach himself to some person or thing ;
and hence Kh4n is followed by Lt. Li denotes
being attached, or adhering, to.
Section II.
31,32. Heaven and earth existing, all (material)
things then got their existence. ΑἹ] (material) things
having existence, afterwards there came -male and
female. From the existence of male and female
there came afterwards husband and wife. From
Ff 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 is followed by Thun.
Thun denotes withdrawing. Things cannot be for
ever withdrawn; and hence Thun is succeeded by
Τὰ Kwang. Things cannot remain for ever (simply)
in the state of vigour; and hence Τὰ 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 f. f{ 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 Zn is followed by
Khwei. Khwei denotes misunderstanding and
division; and such a state is sure to give rise to
difficulties and complications. Khwei therefore is
followed by Kien. Kien denotes difficulties; but
things cannot remain for ever in such a state. Kien
therefore is followed by Aieh, which denotes re-
laxation and ease.
40-44. In a state of relaxation and ease there
are sure to be losses; and hence Kieh is followed
SECT. 1. 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 Yt. When increase goes
on without end, there is sure to come a dispersing
of it, and hence Yt is followed by Kwai. Kwai
denotes dispersion. Butdispersion must be succeeded
by a meeting (again). Hence Καὶ wii is followed by
K 4u, which denotes such meeting.
44-48. When things meet together, a collection
is then formed. Hence K4u 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 Shing. 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 Khwin is followed by
3ing.
48, 49. What happens under 3ing requires to be
changed, and hence it is followed by Ko (denoting
change).
49-55. For changing the substance of things there
is nothing equal to the caldron; and hence 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 Kin. A&n conveys
the idea of putting in motion. But things cannot
be kept in motion for ever. The motion is stopped ;
and hence An 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 Kien, which gives the idea of
438 THE APPENDIXES. SECT. 11.
(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 San, which gives ihe idea of (penetrating
and) entering.
57-59. One enters (on the pursuit of his object),
and afterwards has pleasure in it; hence Sin 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 Kung Fd. When men have the belief
which Aung Fda 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 3. But the succession of events
cannot come to an end, and therefore Αἱ 3! is
͵
SECT. II. 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.
* 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. Hesti 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 Η 5] 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, IT, 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 Τὰ YQ and XAien we must understand the
possessor of the kingdom,—the great man who in his greatness is
yet distinguished by humility. He attracts followers.
. 9 For the true meaning of Af 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.
I, 2.
8, 7.
19, 20.
41, 42.
Strength in AZien, weakness in Khwan
we find.
Pi shows us joy, and Sze the anxious
mind,
Lin gives, Kw4n 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.
An starts; Kan stops. In Sun and Yt
are seen
How fulness and decay their course begin.
. Ta KAO 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:
26.
48, 47.
21.
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; Ka makes a new
decree.
We see in Po its subject worn away ;
And ἘΔ shows its recovering from decay.
Above in 3in the sun shines clear and
bright;
But in Ming 1 ’tis hidden from the
sight.
Progress in 3ing in Khw&n encounters
blight,
Effect quick answering cause in Hsien
appears ;
While Hang denotes continuance for
years.
HwéAn scatters; but 3ieh its code of
rules uprears,
Relief and ease with Aieh are sure .to
come ;
Hard toil and danger have in Hien their
home.
Khwei looks on others as beyond its care ;
Kia Z&n all includes within its sphere.
12, 11.
34, 33.
53:
27.
APPENDIX VII. 443
While Phi and Th4i their different scopes
prefer,
Τὰ Kwang stops here as right; withdraws
Thun there.
Ta Y0 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
Kwo.
. Fang tells of trouble; Lii can boast few
friends.
. Fire mounts in Lit; water in Kh4n
descends.
Hsiao Ad with few ’gainst many foes
contends.
Movement in Li, unresting, never ends.
H sii shows its subject making no advance :
In Sung we seek in vain a friendly glance ;
And Τὰ Kwo’s overthrown with sad mis-
chance.
. K4u 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 ἴ;
. All things are well established in Ai 31.
444 THE APPENDIXES.
54. Kwei 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
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