I Ching (Yi King, Book of Changes)

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, Ktiang-yze 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 LXII. 1. In Hsiao Kwo (we see) the small (lines) exceeding the others, and (giving the intima¬ tion of) progress and attainment. 2. Such 1 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 LX 111 . 1. ‘Ki 31 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 correctlyarranged, 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 31 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-hsI editors compare this hexagram and the next with 11 and 12, observing that the goodness of Thai (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. ‘ 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 i. 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 Li. 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 3 ? indicates progress. Treatise on the Symbolism of the Hexagrams, and of the duke of .ATiu’s Explanations of the several Lines.

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 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 trigrammatic composition of the hexagram, to the statement of which is always subjoined an exhibition of the use which should be, or has been, made of the lesson suggested by the meaning of the whole figure in the administration of affairs, or in self-government. If the treatise be rightly ascribed to Confucius, this practical 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. jOien 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 R 'ft Hsl, ‘ 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. 4. ‘A sack tied up;—there will be no error:’— this shows how, through carefulness, no injury will be received. 5. ‘ The yellow lower-garment;—there will be great good fortune:’—this follows from that orna¬ mental (colour’s) being in the right and central place. 6. ‘ The dragons fight in the wild : ’—the (on¬ ward) course (indicated by Khwan) is pursued to extremity. 7. ‘ (The lines are all weak and divided, as appears from) the use of the number six:’—but (those who are thus represented) becoming per¬ petually correct and firm, there will thereby be a great consummation. II. 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 Kk list, ‘ so there is but one earth.’ The first part of ‘ the Great Symbolism’ appears in Canon McClatchie’s version as—‘Khwan is the generative part of earth.’ By ‘ generative part’ he probably means ‘ the productive or prolific faculty.’ If he mean anything else, there comes out a conclusion antagonistic to his own view of the ‘ mythology’of theYi. The character Sht, 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 Hsi-yiian (Ming dynasty) says :— * The superior man, in his single person, sustains the burden of all under the sky. The common people depend on him for their rest and enjoyment. Birds and beasts and creeping things, and the tribes of the vegetable kingdom, depend on him for the fulfilment of their destined being. If he be of a narrow mind and cold virtue, how can he help them ? Their hope in him would be in vain.’ ‘ The Smaller Symbolism ’ is sufficiently dealt with in the notes on the Text. III. (The trigram representing) clouds and (that representing) thunder form Knn. 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 IV. (The trigram representing) a mountain, and beneath it that for a spring issuing forth form Mang. The superior man, in accordance with this, strives to be resolute in his conduct and nourishes his virtue.

1. ‘It will be advantageous to use punishment:’— the object being to bring under the influence of correcting law. 2. ‘A son able to (sustain the burden of) his family:’—as appears from the reciprocation between this strong line and the weak (fifth line). 3. ‘ A woman (such as is here represented) should not be taken in marriage:’—her conduct is not agreeable to what is right. 4. ‘The regret arising from ignorance bound in chains ’ is due to the special distance of (the subject of this line) from the solidity (shown in lines 2 and 6). 5. ‘The good fortune belonging to the simple lad without experience’ comes from his docility going on to humility. burden of rain, the atmosphere is cleared, and there is a feeling of relief. But I fail again to discern clearly the connexion between the symbolism and the lesson about the superior man’s admini¬ stration of affairs. The subject of the first line of the Smaller Symbolism is repre¬ sented by the undivided line, and therefore is firm and correct. He is noble, but his place is below the divided lines, symbols of the weak and mean (see Appendix IV, i, 1). Line 2. ‘Things resume their regular course:’—the subject is now at liberty to seek a union with the subject of line 5, according to the rules of the symbolism. Lines 1 and 4, 2 and 5, 3 and 6, the corresponding lines of the trigrams, are correlates.

The subject of line 4 naturally recurs to the correlate in line 1. He is the natural helper in the case, and he has the ability. 6 . ‘Advantage will come from warding off in¬ jury:’— (the subject of this line) above and (the ignorant) below, all do and are done to in accord¬ ance with their nature. V. (The trigram for) clouds ascending over that IV. ‘ The spring here issuing forth ’ is different from the defile with a stream in it, in the explanation of the Thwan; different moreover from ‘ rain,’ mentioned also as the phenomenon which is the natural symbol of Khan. The presence of water, however, is common to the three. But the water of the spring, or of the stream, would flow away from the hill, and not be stopped by it; as an emblem therefore of the ignorance and inexperience denoted by Mang it is not suitable. Kn Hsi says that ‘the water of a spring is sure to move on and gradually advance.’ This may serve as a symbol of the general process and progress of education, though it gives no account of the symbolism of the hill. It serves also to explain in part the transition of the writer to the subject of the superior man, and his dealing apparently with himself.

Does line 1 set forth the use of punishment as the dernier resort, undesirable, but possibly unavoidable, to bring men in subjection to law? The force of line 2 comes out fully in the Thwan. That a woman such as is represented in line 3 should not be taken in marriage is clear enough; but I do not see the bearing of the illustration on the proper lesson in the hexagram. Line 3 separates 4 from 2, and 5 separates it from 6. Weak in itself, it is farther removed than any other from the two strong lines in the hexagram, and is represented as ‘cribbed’ in its ignorance. The fifth is the most honourable place in the figure, and here is occupied by a weak line. This looks, however, to the occupant of line 2, less honourable than itself, and is marked by the two 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.

for the sky forms Hsu. 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 VI. (The trigram representing) heaven and (that representing) water, moving away from each other, form Sung. The superior man, in accordance with this, in the transaction of affairs takes good counsel about his first steps. 1. ‘He does not perpetuate the matter about which (the contention is):’—contention should not be prolonged. Although ‘ he may suffer the small (injury) of being spoken against/ his argument is clear. 2. ‘ He is unequal to the contention; he retires and keeps concealed, stealthily withdrawing from it:’—for him from his lower place to contend with (the stronger one) above, would be to (invite) 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. Kn 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.

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 Afau, 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. 2. ‘ He is in the midst of the host, and there will be good fortune:’—he has received the favour of Heaven. ‘The king has thrice conveyed to him the orders (of) his favour:’—(the king) cherishes the myriad regions in his heart. 3. ‘The host with the possibility of its having many idle leaders : ’ — great will be its want of success. 4. ‘The host is in retreat; but there is no error:’ —there has been no failure in the regular course. 5. ‘The oldest son leads the host:’—its move¬ ments are directed by him in accordance with his position in the centre. ‘Younger men idly occupy their positions:’—the employment of such men is improper.

6. ‘The great ruler delivers his charges:’— thereby he rightly apportions merit. ‘Small men should not be employed:’—they are sure to throw the states into confusion. VII. ‘ The Great Symbolism ’ here is not more satisfactory than in other paragraphs of it which have already come before us. A’u 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

VIII. (The trigram representing) the earth, and over it (that representing) water, form Pi. The ancient kings, in accordance with this, established the various states and maintained an affectionate relation to their princes. 1. From ‘the seeking union with its object’ shown in the first line, divided, there will be other advantages. 2. ‘The movement towards union and attachment proceeds from the inward (mind):’—(the party con¬ cerned) does not fail in what is proper to himself. 3. ‘ Union is sought with such as ought not to be associated with:’—but will not injury be the result ? 4. ‘ Union is sought (by the party intended here) with one beyond himself, and (in this case) with a worthy object:’—he is following (the ruler) above him. 5. ‘The good fortune belonging to the most illus¬ trious instance of seeking union and attachment’ appears in the correct and central position (of the fifth line, undivided). (The king’s) neglecting (the animals) confronting him (and then fleeing), and (only) taking those who present themselves as it were obediently, is seen in Heaven.’ But the great powers given to the general are from the king’s wish through him to promote the good of all the nation.

In military operations there must be one ruling will and mind. A divided authority is sure to be a failure. But ‘ a retreat ’ is no evidence of failure in a campaign. When advance would lead to disaster, retreat is the regular course to pursue. Other ways can be found to reward small men. They ought not to be placed in situations where the condition of others will depend on them. ‘his allowing the escape of those in front of him.’ ‘That the people of his towns do not warn one another (to prevent such escape),’ shows how he, in his high eminence, has made them pursue the due course. 6. ‘He seeks union and attachment without taking the first (step to such an end): ’—there is no possi¬ bility of a (good) issue. IX. (The trigram representing) the sky, and that representing wind moving above it, form Hsiao KkiX. 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 Wau’s text. I suspect that there is some corruption of the text. The two verbs ‘ neglecting ’ and 1 taking ’ seem to be used, the one for the other.

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 Kn, ‘ 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 ?

Kh ang-jze calls attention to the addition to the duke of TTau’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 X. (The trigram representing) the sky above, and below it (that representing the waters of) a marsh, form Ll. The superior man, in accordance with this, discriminates between high and low, and gives settlement to the aims of the people.

1. ‘He treads his accustomed path and goes for¬ ward —singly and exclusively he carries out his (long-cherished) wishes. 2. ‘ A quiet and solitary man, to whom, being firm and correct, there will be good fortune—holding the due mean, he will not allow himself to be thrown into disorder. 3. ‘ A one-eyed man (who thinks that he) can see:’—he is not fit to see clearly. ‘A lame man (who thinks that he can) tread well: ’—one cannot walk along with him. ‘ The ill fortune of being bitten’ arises from the place not being the proper one for him. ‘ A (mere) bravo acting the part of a great ruler:’—this is owing to his aims being (too) violent. 4. ‘ He becomes full of apprehensive caution, and in the end there will be good fortune:’—his aim takes effect, 5. ‘ He treads resolutely; and though he be firm and correct, there is peril:’—this is due to his being in the position that is correct and appropriate to him. said ‘ to be rich,’ or 1 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.’ 6. ‘ There will be great good fortune,’ and that in the occupancy of the topmost line :—this is great matter for congratulation. XI. (The trigrams for) heaven and earth in com¬ munication together form Thai. The (sage) sove¬ reign, in harmony with this, fashions and completes (his regulations) after the courses of heaven and earth, and assists the application of the adaptations furnished by them,—in order to benefit the people. 1. ‘The good fortune of advance, (as suggested by the emblem of) the grass pulled up,’ arises from the will (of the party intended) being set on what is external to himself. 2. ‘He bears with the uncultivated, and proves himself acting in accordance with the due mean — for (his intelligence is) bright and (his capacity is) great. 3. ‘There is no going away so that there shall not be a return’ refers to this as the point where the interaction of heaven and earth takes place. 4. ‘He comes fluttering (down), not relying on X. ‘ The sky above and a marsh lying below it is true,’ says iOang-jze, 1 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. his own rich resources —both he and his neigh¬ bours are out of their real (place where they are). ‘ They have not received warning, but (come) in the sincerity (of their hearts)—this is what they have desired in the core of their hearts. 5. ‘ By such a course there is happiness, and there will be great good fortune —(the subject of the line) employs the virtue proper to his central posi¬ tion to carry his wishes into effect. 6. ‘ The city wall returned back into the moat ’ shows how the (governmental) orders have (long) been in disorder. XII. (The trigrams of) heaven and earth, not in intercommunication, form Phi. The superior man, in accordance with this, restrains (the manifestation) of) his virtue, and avoids the calamities (that threaten him). There is no opportunity of conferring on him the glory of emolument.

XI. It is difficult to translate the application of ‘ the Great Sym¬ bolism’ here, so that it shall be intelligible to a reader, ATMng-jze 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. Kh 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. 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 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 regret. 3. ‘ He hides his arms in the thick grass — because of the strength of his opponent. ‘ For three years he makes no demonstration —how can he do anything ? 4. ‘ He is mounted on his city-wallbut yielding to the right, ‘he does not proceed to make the attack (he contemplated).’ (Where it is said), ‘There will be good fortune,’ (that shows how) he feels the strait he is in, and returns to the rule of law.

5. The first action of (the representative of) the union of men (here described) arises from his central position and straightforward character. ‘ The meet¬ ing secured by his great host’ intimates that the opponents of it have been overcome. 6. ‘ (The representative of) the union of men appears in the suburbs:’—his object has not yet been attained. how the distress and obstruction are come to an end. It was in the order of change that they should do so. XIII. The style of ‘heaven and fire form Thung Z an’ 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 XIV. (The trigram for) heaven and (that of) fire above it form Ta Yi 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 Ta Yfi shows no approach to what is injurious. 2. ‘A large waggon with its load’ refers to the (virtue) accumulated (in the subject of the line), so that he will suffer no loss (in the conduct of affairs).

3. ‘A feudal prince presents his offerings to the son of Heaven:’—a small man (in such a position) does (himself) harm. 4. ‘ He keeps his great resources under restraint: ’— his wisdom discriminates clearly (what he ought to do). 5. ‘ His sincerity is reciprocated by all the others:’— his sincerity serves to stir and call out what is in their minds. ‘ The good fortune springing from a display of proper majesty’ shows how they might (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-hsl 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 Wau.’ Of course the editors did not doubt Confucius’ authorship of all the Appendixes.

6. ‘ The good fortune attached to the topmost line of Ta Yft’ arises from the help of Heaven. XV. (The trigram for) the earth and (that of) a mountain in the midst of it form _<Oien. The superior man, in accordance with this, diminishes what is excessive (in himself), and increases where there is any defect, bringing about an equality, ac¬ cording to the nature of the case, in his treatment (of himself and others). 1. ‘ The superior man who adds humility to humi¬ lity’ is one who nourishes his (virtue) in lowliness. 2. ‘ The good fortune consequent on being firm and correct, where the humility has made itself recognised,’ is owing to the possessor’s having (the virtue) in the core of his heart. 3. ‘ The superior man of (acknowledged) merit, and yet humble:’—the myriads of the people will submit to him. 4. ‘ One, whose action would be in every way advantageous, stirs up his humility the more:’— (but in doing so) he does not act contrary to the (proper) rule. 5. ‘He may advantageously use the force of arms :’—correcting, that is, those who do not submit. XIV. ‘ Fire above the sky ’ will shine far; and this is supposed to symbolise the vastness of the territory or of the wealth implied in the possession of what is great. The superior man, in governing men, especially in a time of prosperity and wealth, must set himself to develope what is good in them, and repress what is evil. And this will be in accordance with the will of Heaven, which has given to all men a nature fitted for goodness.

All the comment that is necessary on the symbolism of the several lines may be gathered from the comments on the Text. 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 Y ii. 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 declivis sit, imago esse potest humilis modestiae.’ I find the following note on the paragraph in my copy of the ‘Daily Lessons ’ (see Pre¬ face) :—‘The five yin lines above and below symbolise the earth; the one yang line in the centre is “the mountain in the midst of the earth.” The many yin lines represent men’s desires; the one yang line, heavenly principle. The superior man, looking at this symbolism, diminishes the multitude of human desires within him, and increases the single shoot of heavenly principle; so does he become grandly just, and can deal with all things evenly according to the nature of each. In whatever circumstances or place he is, he will do what is right.’ This is certainly very ingenious, but one shrinks from accepting a view that is not based on the component trigrams.

Under line 1, ‘nourishes his (virtue)’ is, literally, ‘pastures him¬ self.’ He is all humility. That makes him what he is. Under line 4, ‘ the (proper) rule’ is the rule proper for the subject of the line in his circumstances so near the place of the ruler. Underline 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. ATfi Hsi bases all that is said under line 6 on its being a weak line; so that the humble ruler is unable even at the close of the action described in the figure to accomplish all his objects, and must limit his field even in appealing to arms. 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

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 Wau, as related in the Hsiao King, chap. is.

Pleasure has operated injuriously on the subject of line 1. He calls attention to himself. Only a part of the symbolism of line 2 is referred to here. Such an omission is not uncommon;—as in lines 3 and 4 also. With ‘the memories of the past not perishing’ compare Mencius, II, Section i, chap. 1. 6-13. In line 6 the action of the hexagram is over. If one puts off changing his evil way any longer, there remains no more hope for him. 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 Kfi. The superior man, in accordance with this, (addresses himself to) help the people and nourish his own virtue. 1. 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 motherhe 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 Kft Yen-wu, 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. 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 Khz. 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 Kfi.’ ‘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-hsi 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. 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 Au 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 byTui, and the supporting by Khwan. The Khanghsi 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.

Kt i Hsi 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-hsl editors try to solve the difficulty; but I am not able to follow them. The same editors compare the conclusion of paragraph 6 in the symbolism of hexagram 11. ‘ What is external ’ there, and ‘ what is internal here,’ have, they say, the same reference,—the state, namely, of the whole kingdom, the expressions differing according to the different standpoints from which they are made. The view in the translation is that of Art Hsi. It is difficult to hold the balance between them. The newer view, perhaps, is the preferable. 2. ‘ The firm correctness of a woman, in peeping out from a door ’ is also a thing to be ashamed of (in a superior man). 3. ‘He looks at (the course of) his own life, to advance or recede (accordingly): —he will not err in the path (to be pursued). 4. ‘ He contemplates the glory of the kingdom:’— (thence) arises the wish to be a guest (at court). 5. ‘He contemplates his own life(-course)he should (for this purpose) contemplate (the condi¬ tion of) the people.

6. ‘He contemplates his own character:’—he cannot even yet let his mind be at rest. XXI. (The trigrams representing) thunder and lightning form Shih Ho. The ancient kings, in accordance with this, framed their penalties with intelligence, and promulgated their laws. 1. ‘His feet are in the stocks, and he is deprived of his toes there is no walking (to do evil). 2. ‘He bites through the soft flesh, and (goes on) XX. Wind moving above the earth has the widest sweep, and nothing escapes its influence; it penetrates everywhere. This symbolism is more appropriate to the subject in hand than that of many other hexagrams. Personal influence in a ruler effects much; but the ancient kings wished to add to that the power of published instructions, specially adapted to the character and circumstances of the people. Sun, representing the wind, is well adapted to denote this influence;—see the Analects, XII, xix. The looking in line 1 is superficial, and does not reach far. Line 3. ‘ He will not err in the path to be pursued—advancing or receding as is best. Line 4. ‘ The glory of the kingdom’ is the virtue of the sovereign and the character of his administration. With the sentiment com¬ pare Mencius, VII, i, chap. 21. 2.

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. K/vkng-ize 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 .Oang-jze, ‘ 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 fox him to do :—he has to realise the difficulty of his position and be firm. 1. ‘He can discard a carriage and walk on foot— righteousness requires that he should not ride. 2. ‘ He adorns his beard:’—he rouses himself to action (only) along with the (subject of the) line above. 3. ‘ The good fortune consequent on his ever maintaining firm correctness’ is due to this,—that to the end no one will insult him. 4. ‘ The place occupied by the fourth line, divided,’ affords ground for doubt (as to its subject); but ‘(as the subject of the third pursues) not as a robber, but as intent on a matrimonial alliance,’ he will in the end have no grudge against him. 5. ‘ The good fortune falling to the fifth line, divided,’ affords occasion for joy.

6. ‘ The freedom from error attached to (the sub¬ ject of) the topmost line, with no ornament but the (simple white),’ shows how he has attained his aim. XXII. ‘ A mountain,’ says A 7 ^ang-jze, ‘ 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-hsl editors say:—‘ Line 5 occupies the place of honour, and yet prefers simplicity and exalts economy; its subject

XXIII. (The trigrams representing) the earth, and (above it) that for a mountain, which adheres to the earth, form Po. Superiors, in accordance with this, seek to strengthen those below them, to secure the peace and stability of their own position. 1. ‘He overthrows the couch by injuring its legs : ’ —thus (he commences) his work of ruin with what is lowest (in the superior man). 2. ‘ He destroys the couch by injuring its frame— (the superior man) has as yet no associates. 3. That ‘ there will be no error on the part of this one among the overthrowers’ arises from the difference between him and the others above and below. 4. ‘ He has overthrown the couch, and (proceeds to injure) the skin (of him who lies on it):’—calamity is very near at hand. 5. ‘He obtains for them the favour that lights on the inmates of the palace:’—in the end there will be no grudge against him. 6. ‘ The superior man finds himself in a car¬ riage:’—he is carried along by the people. ‘The small men (by their course) overthrow their own dwellings:’—they can never again be of use to them. might change and transform manners and customs;’—it is a small matter to say of him that he affords occasion for joy.

The subject of line 6 has more of the spirit of the hexagram than in most hexagrams. His being clothed in simple white crowns the lesson that ornament must be kept in a secondary place. XXIII. ‘ A mountain,’ says Yii Fan (towards the end of the Han dynasty), 1 stands out high above the earth ; here it appears as lying on the earth:—plainly it has been overturned.’ On the XXIV. (The trigram representing) the earth and that for thunder in the midst of it form Fu. 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, Lift Mft (early in the Sung dynasty) says:— 1 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. A’Mng-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-hsi 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. 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 z an, ‘the benevolent’ or ‘loving.’ It is the only case in all the symbolism of the Yi 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 Zau. 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 XXVI. (The trigram representing) a mountain, and in the midst of it that (representing) heaven, form Ta Kh<x. 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, K\X Hsi’s remark on the Great Symbolism here. A 7 mng-jze says‘Heaven is the greatest of all things, and its being in the midst of a moun¬ tain gives us the idea of a very large accumulation. And so great

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. 2. ‘ The evil of advance by the subject of the second line, divided,’ is owing to his leaving in his movements his proper associates. 3. ‘For ten years let him not take any action — his course is greatly opposed (to what is right). 4. ‘ The good fortune attached to looking down¬ wards for (the power to) nourish/ shows how brilliant will be the diffusion (of that power) from (the subject of the line’s) superior position. 5. ‘ The good fortune from abiding in firmness’ is due to the docility (of the subject of the line) in following (the subject of the line) above. 6. ‘ The good fortune, notwithstanding the peril is the labour of the superior man in learning, acquiring, and remem¬ bering, to accumulate his virtue.’ Paragraph 1. The ‘calamity’ is that of opposition from, or re¬ pression by, the subject of line 4.

Paragraph 3. When the action of the hexagram has reached line 6, its work is done. The subject of 6 will no longer exercise repression, but join with that of 3, assisting him to advance. Paragraph 4. The subject of line 4 has indeed occasion for joy. Without the use of punishment for crimes committed, by precau¬ tion anticipating them, without any trouble he has repressed evil. The ‘joy’ gives place in paragraph 5 to ‘ congratulation,’ the people being all interested in the action of the ruler. of his position, of him from whom comes the nourishing/ affords great cause for congratulation. XXVIII. (The trigram representing) trees hid¬ den beneath that for the waters of a marsh forms T 4 Kwo. The superior man, in accordance with this, stands up alone and has no fear, and keeps retired from the world without regret. t. ‘He places mats of the white mi 3 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. 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. XXIX. (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. AVang-;ze 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 childrenit can only be from some mercenary object.

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. 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. XXXI. (The trigram representing) a mountain and above it that for (the waters of) a marsh form Hsien. The superior man, in accordance with this, keeps his mind free from pre-occupation, and open to receive (the influences of) others. 1. ‘He moves his great toe:’—his mind is set on what is beyond (himself). 2. Though ‘ there would be evil; yet, if he abide (quiet) in his place, there will be good fortune :’— through compliance (with the circumstances of his condition and place) there will be no injury. 3. ‘ He moves his thighs:’—he still does not (want to) rest in his place. His will is set on ‘following others:’—what he holds in his grasp is low.

4. ‘ Firm correctness will lead to good fortune, XXX. In the Great Symbolism Li is used in the sense of bright¬ ness. There was no occasion to refer to its other meaning. ‘ The great man’rather confirms the interpretation of the ‘double bright¬ ness' in the treatise on the Thwan as indicating the ruler. Paragraph 2. As yellow is a ‘correct’ colour, so is the due mean the correct course. Paragraph 3. ‘The declining sun,’ say the Khang-hsi editors, ‘ is an emblem of the obscuration coming over the virtue of the mind.’ Paragraph 4. ‘ None can bear with him ’ refers to the second part of the symbolism of the line, which is not given here. and prevent all occasion for repentance —there has not yet been any harm from (a selfish wish to) influence. ‘ He is unsettled in his movements— (his power to influence) is not yet either brilliant or great. 5. ‘He (tries to) move the flesh along the spine above the heart—his aim is trivial. 6. ‘ He moves his jaws and tongue —he (only) talks with loquacious mouth. XXXI. In various ways the waters of a marsh, placed high above the adjacent land, will descend to water and fertilise them. This symbolism agrees sufficiently well with the idea of influence passing between a superior and inferior party in relation with each other. There is nothing in the representation, however, to suggest particularly the relation between husband and wife; and the more I think of it, the more doubtful it becomes to me that king Wan intended by the trigrams of this figure to give the idea of man and wife. The application of the symbolism is sufficiently appropriate. The commentators see in it especially the lesson of humility— emptiness of self, or poverty of spirit—in order that the influences to which we are subjected may have free course.

Paragraph 1. What is beyond one’s self is represented by line 4, a proper correlate of 1. There is the desire to influence; but it is ineffectively exhibited. Paragraph 2. ‘ Compliance (with the circumstances of his con¬ dition and place)’ is merely another way of ‘being firm and correct.’ Paragraph 3. The language, ‘ What he holds in his grasp is low,’ makes Wft Hsi 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-hsi 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. 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. TheKhang-hsi editors make the application here= ‘ nowhere can he bear (to remain).’ 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. 1 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 g 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. Kii Hsi 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. WMng-jze says:— ‘ Below the sky is a mountain. The mountain rises up below the sky, and its height is arrested, while the sky goes up higher and higher, till they come to be apart from each other. In this we have an emblem of retiring and avoiding.’ We feel somewhat as XXXIV. (The trigram representing) heaven and above it that for thunder form Ta ./Twang. 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. XXXIY. In illustration of the symbolism of the trigrams here, .Oang-jze says well‘ Thunder rolling above in the sky and making all things shake is the emblem of great power.’ In passing on to its application he starts with a beautiful saying of antiquity, that ‘the strong man is he who overcomes himself.’ That this thought was in the mind of the writer of the paragraph on the Great Symbolism I can well believe; but the analogy between the natural and the moral and spiritual worlds in passing from the phenomenon of thunder to this truth is a thing to be felt, and that can hardly be described.

XXXV. (The trigram representing) the earth and that for the bright (sun) coming forth above it form 3 i n - The superior man, according to this, gives himself to make more brilliant his bright virtue. 1. ‘He appears wishing to advance, but (at the same time) being kept back : ’—all-alone he pursues the correct course. ‘ Let him maintain a large and generous mind, and there will be no error : ’—he has not yet received an official charge. 2. ‘ He will receive this great blessing:’—for he is in the central place and the correct position for him. 3. ‘ All (around) trust him —their (common) aim is to move upwards and act. 4. ‘ (He advances like) a marmot. However firm and correct he may be, his position is one of peril—his place is not that appropriate for him. 5. ‘ Let him not concern himself whether he fails or succeeds —his movement in advance will afford ground for congratulation. 6. ‘He uses his horns only to punish (the 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 XXXVI. (The trigram representing) the earth and that for the bright (sun) entering within it form Ming I. The superior man, in accordance with this, conducts his management of men ;—he shows his intelligence by keeping it obscured. 1. ‘The superior man (is revolving his) going away: ’—(in such a case) he feels it right not to eat. 2. ‘ The good fortune of (the subject of) the second line, divided,’ is due to the proper fashion of his acting according to his circumstances. 3. With the aim represented by ‘hunting in the south ’ a great achievement is accomplished. 4. ‘ He has (just) entered into the left side of the belly (of the dark land):’—he is still able to carry out the idea in his (inner) mind.

5. ‘With the firm correctness of the count of Ki’ 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, Hu Ping-wan (Yuan dynasty) says :—‘ Of strong things there is none so strong as heaven ; and hence the superior man after its pattern makes himself strong ; of bright things there is none so bright as the sun, and after its pattern he makes himself bright.’ If the subject of line 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 Wan the ideal character of a feudal lord, and therefore his light is not yet that of the full-orbed sun.

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 Add Z an. 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. 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. Yii 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 ATAang-jze, 1 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 :—‘ If a man himself do not walk in the (right) path, it will not be walked in (even) by his wife and children.’

XXXVIII. (The trigram representing) fire above, and that for (the waters of) a marsh below, form Khwei. The superior man, in accordance with this, where there is a general agreement, yet admits diversity. 1. ‘He meets with bad men (and communicates with them) —(he does so), to avoid the evil of their condemnation. 2. ‘He happens to meet with his lord in a byepassage:’—but he has not deviated (for this meet¬ ing) from the (proper) course. 3. ‘We see his carriage dragged back:’—this is indicated by the inappropriateness of the position (of the line). ‘ There is no (good) beginning, but there will be a (good) end:’—this arises from his meeting with the strong (subject of the topmost line). 4. ‘ They blend their sincere desires together, and there will be no error:’—their (common) aim is carried into effect. 5. ‘With his hereditary minister (he unites closely and easily) as if he were biting through a piece of skin:’—his going forward will afford ground for congratulation. 6. ‘The good fortune symbolised by meeting with (genial) rain’ springs from the passing away of all doubts. XXXVIII. The application here of the Symbolism is correct, but neither of them comes up to the idea of disunion which is in Khwei.

The various paragraphs seem to need no illustration beyond what may be found in the notes on the Text. XXXIX. (The trigram representing) a mountain, and above it that for water, form Aden. 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. ATMng-jze 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 XL. (The trigram representing) thunder and that for rain, with these phenomena in a state of mani¬ festation, form K\ eh. The superior man, in accord¬ ance with this, forgives errors, and deals gently with crimes. 1. The strong (fourth) line and the weak line here are in correlation:—we judge rightly in saying that ‘ its subject will commit no error.’ 2. ‘ The good fortune springing from the firm correctness of the second line, undivided,’ is due to its subject holding the due mean. 3. For ‘ a porter with his burden to be riding in a carriage’ is a thing to be ashamed of. ‘ It is he himself that tempts the robbers to come:’—on whom besides can we lay the blame? (See Appendix III, i, 48.) 4. ‘Remove your toes:’—the places (of this line

is water; each of the two trigrams is an emblem of perilousness. There is peril, both above and below, in the figure; and hence it represents the difficulties of the state.’ The application of the symbolism is illustrated by the words of Mencius, ‘ When we do not, by what we do, realise (what we desire), we must turn inwards and examine ourselves in every point.’ From the lesson in paragraph 2 we saw that the moral value of conduct is independent of failure or success. It is said, ‘ Though the difficulties be too great for him to overcome, the sage accepts his desire, in order to stimulate others to loyal devotedness.’ On paragraph 3, Khung Ying-ta says :—‘ Of the three lines of the lower trigram only the third is yang, above the two others which are of the yin nature. They cling to it, and are repre¬ sented as if rejoicing in it. The view given of paragraph 4 is that of the Khang-hst 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. Su Shih (a.d. 1036-1101) remarks on paragraph 6 that by ‘the inside,’ and ‘ the noble,’ we are to understand the subject of line 5.

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 AlAangjze’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-hsi 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 Ti (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.’

A'Aang-^ze says on paragraph 6, though I do not see the rele- XLII. (The trigram representing) wind and that for thunder form Y i. 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 low a position to have to do with great affairs. 2. ‘ Parties add to his stores:’—they come from beyond (his immediate circle) to do so. 3. ‘ Increase is given by means of what is evil and difficult:’—as he has in himself (the qualities called forth). 4. ‘His advice to his prince is followed:’—his (only) object in it being the increase (of the general good). 5. ‘(The ruler) with sincere heart seeks to benefit (all below):’—there need be no question (about the result). ‘ (All below) with sincere heart acknowledge (his goodness):’—he gets what he desires on a great scale. 6. ‘To his increase none will contribute:’—this expresses but half the result. ‘ Many will seek to assail him:’—they will come from beyond (his immediate circle) to do so.

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 XLIII. (The trigram representing) heaven and that for the waters of a marsh mounting above it form Kw&i. The superior man, in accordance with this, bestows emolument on those below him, and dislikes allowing his gifts to accumulate (undis¬ pensed). 1. ‘Without (being able to) succeed, he goes forward:’—this is an error. 2. ‘ Though hostile measures be taken against him, he need not be anxious:’—he pursues the course of the due mean. 3. ‘ The superior man looks bent on cutting off the culprit:’—there will in the end be no error. 4. ‘ He walks slowly and with difficulty :’—he is not in the place appropriate to him. ‘ He hears these words, but does not believe them :’—he hears, but does not understand. 5. ‘ If his action be in harmony with his central

it more commonly does, wind. Thunder and wind, it is sup¬ posed, increase each the other; and their combination gives the idea of increase. Then the application, good in itself, must be treated very nicely, as it is by the Khang-hsi editors, in order to make out any connexion between it and the Symbolism. Paragraph 1. ‘ One in a low position should not move in great affairs—not a son, it is said, while his father is alive; nor a 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 is the proper correlate of 2 ; and its subject will be among the contributing parties. But others ‘ beyond ’ will be won to take part with him. Paragraph 3. There is a soul of good even in men who seem only evil; and adversity may quicken it. Paragraph 6. As in line 2 the attractive power of benevolence is shown, so in line 6 we have the repulsive power of selfishness exhibited. Mark the ‘ from beyond ’ in both paragraphs.

position, there will be no error —-but his standing in the due mean is not yet clearly displayed. 6 . ‘ There is the misery of having none on whom to call—the end will be that he cannot continue any longer. XLIV. (The trigram representing) wind and that for the sky above it form Kau. The sovereign, in accordance with this, delivers his charges, and promulgates his announcements throughout the four quarters (of the kingdom). 1. ‘Tied and fastened to a metal drag:’—(this 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. Kn Hsi says he does not understand the second clause. Many critics adopt the view of it which appears in the translation. Paragraph 2 does not mention the precautionary measures taken in the Text by the subject of the line, from which the conclusion would follow quite as naturally as from his central position. The Khang-hsi editors, however, say that the not having recourse lightly to force is itself the due course.

Line 3 responding, and alone of all the strong lines responding to 6, may appear at first irresolute, and not prepared for decided measures; but ‘in the end’ its subject does what is required of him. The contiguity of line 5 to the divided 6, is supposed to have some bad effect on its subject, so that while he does what his central position requires, it is not without an effort. ‘If a man,’ says .Oang-jze, ‘ cherish a single illicit desire in his mind, he has left the right way. The admonition here conveyed is deep.’ 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 Kau and the interpretation of the hexagram, as taught in the Text. The Khang-hsi editors perceive this, and deal with the Symbolism after a method of their own, on which it is unne¬ cessary to enter. Paragraph 1. My supplement, ‘ This describes the arrest of,’ is a conclusion from the whole of the Text on the line. All the com¬ mentaries have it. In the ‘Daily Lecture’it is said that the lesson of paragraph 2 is that ! the subject of the line should make the repression of 1 his own exclusive work, and not allow it to pass on to the subject of any of the other lines.’ That view is rather different from the one indicated in my supplement. ‘His steps have not been drawn into the course of the first

XLV. (The trigram representing the) earth and that for the waters of a marsh raised above it form 3 hui. 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 1.

The subject of line 5, while mindful of his task in the hexagram,— to repress the advance symbolised by 1,—yet keeps his wise plans concealed till the period of carrying them into execution, deter¬ mined by the ordinances of Heaven, has arrived. Then comes the successful stroke of his policy as if it were directly from Heaven. The subject of line 6 really accomplishes nothing to repress the advance of the unworthy; but he keeps himself from evil commu¬ nication with them. He is not to be charged with blameable error, though more and better might have been expected of him. 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 Kh \—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,

5. ‘ He is firmly correct, and will therefore enjoy good fortune. He ascends the stairs (with all due ceremony)—he grandly succeeds in his aim. 6. ‘He blindly advances upwards,’ and is in the highest place :—but there is decay in store for him, and he will not (preserve) his riches. XLVII. (The trigram representing) a marsh, and (below it that for a defile, which has drained the other dry so that there is) no water in it, form Khwan. The superior man, in accordance with this, will sacrifice his life in order to carry out his purpose. 1. ‘He enters a dark valley:’—so benighted is he, and without clear vision. 2. ‘He is straitened amidst his wine and viands:’—(but) his position is central, and there will be ground for congratulation. XLVI. See what has been said on the Great Symbolism in Appendix I. The application which is made of it here may be accepted, though it has nothing to do with the teaching of the Text about the gradual rise of a good officer to high social distinc¬ tion and influence. Paragraph 1. Instead of finding in this the three lines of Khwan and their subjects, iOang-jze 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-hsi 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. 3. ‘ He lays hold of thorns —(this is suggested by the position of the line) above the strong (line). ‘ He enters his palace, and does not see his wife —this is inauspicious. 4. ‘ He proceeds very slowly (to help the subject of the first line)—his aim is directed to (help) that lower (line). Although he is not in his appropriate place, he and that other will (in the end) be together. 5. ‘ His nose and feet are cut off—his aim has not yet been gained. ‘ He is leisurely, however, in his movements, and is satisfied —his position is central and (his virtue) is correct.

‘ It will be well for him to be (as sincere as) in sacrificing:’—so shall he receive blessing. 6. ‘ He is straitened as if bound with creepers (his spirit and action) are unsuitable. ‘ (He says), “If I move, I shall repent of it.” And he does repent (of former errors), which leads to good fortune—so he (now) goes on. XLVII. The first sentence of the Great Symbolism is constructed differently from any which has presented itself in the previous 46 hexagrams. Literally translated, it would be ‘ a marsh with no water is Khwan;’ and this might certainly suggest to us a 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 Khan, 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 Kn Hst:— 1 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.

XLVIII. (The trigram representing) wood and above it that for water form 3ing. The superior man, in accordance with this, comforts the people, and stimulates them to mutual helpfulness. 1. ‘A well so muddy that men will not drink of it:’—this is indicated by the low position (of the line). ‘ An old well to which the birds do not come — it has been forsaken in the course of time. 2. ‘ A well from which by a hole the water escapes, and flows away to the shrimps(the subject of this second line has) none co-operating with him (above). 3. ‘ The well has been cleared out, but is not used —(even) passers-by would be sorry for this. A prayer is made ‘ that the king were intelli¬ gent —for then blessing would be received. 4. ‘ A well the lining of which is well laid. There will be no error —the well has been put in good repair. 5. ‘The waters from the cold spring are (freely) drunk—this is indicated by the central and correct position (of the line). 6. ‘The great good fortune’ at the topmost place So stupid is the subject of line 1 that by his own act he increases his distress.

The Khang-hsi 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. 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 oxhe 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.’ 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 Shu, 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 Fu-hst and Confucius !

What is said on the several lines is sufficiently illustrated in the notes on the Text. ears changed —(its subject) has failed in what was required of him (in his situation). 4. 1 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 Wan. The superior man, in accordance with this, is fearful and apprehensive, cultivates (his virtue), and examines (his faults). 1. ‘When the (time of) movement comes, he will be found looking out with apprehension:’ — that feeling of dread leads to happiness. 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 1’

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 g, 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. ‘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. LI I. (Two trigrams representing) a mountain, one over the other, form Kan. The superior man, in LI. The account of the Great Symbolism here calls for no remark. Nor does the application of it; but may it not be too late to fear, and order anew one’s thoughts and actions when the retributions in providence are taking place? Commentators are haunted by the shadow of this question; but they are unable rightly to meet it. Paragraph 1 is the same as 2 in Appendix I. Paragraph 4. Compare paragraph 4 of hexagram 21, Appendix II. accordance with this, does not go in his thoughts beyond the (duties of the) position in which he is. 1. ‘He keeps his toes at rest—he does not fail in what is correct (according to the idea of the figure). 2. ‘He cannot help him whom he follows:’ — (he whom he follows) will not retreat to listen to him. 3. ‘He keeps the loins at rest:’—the danger (from his doing so) produces a glowing heat in the heart.

4. ‘He keeps the trunk of his body at rest:’—he keeps himself free (from agitation). 5. ‘He keeps his cheek bones at rest:’—in har¬ mony with his central position he acts correctly. 6. ‘ There is good fortune through his devotedly maintaining his restfulness : ’•—to the end he shows himself generous and good. LII. According to the view of the Khang-hsi editors, the application should be translated :—‘ The superior man, in accord¬ ance with this, thinks anxiously how he shall not go beyond the duties of his position.’ It is difficult to decide between this shade of the meaning, and the more common one which I have followed. The toes play a great part in walking; but they are here kept at rest, and so do not lose the correct idea of Kan. There is no correlation between lines 2 and 3, and thence the sub¬ ject of 3 will hold on its upward way without condescending to 2. ^Oang-jze finds an unsatisfactory auspice in paragraph 4. Line 4 represents a great minister who should be able to guide all to rest where they ought to be; but he can only keep himself from agitation. Yu Pan (Ming dynasty) says on paragraph 5 :—‘Words should not be uttered rashly. Then, when uttered, they will be found

LI 11 . (The trigram representing) a mountain and above it that for a tree form -/Tien. 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-hsi 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 LIV. (The trigram representing the waters of) a marsh and over it that for thunder form Kwei Mei. The superior man, in accordance with this, having regard to the far-distant end, knows the mischief (that may be done at the beginning). 1. ‘ The younger sister is married off in a position ancillary to that of the real wife:’—it is the constant practice (for such a case). ‘ Lame on one leg, she is able to tramp along— she can render helpful service. 2. ‘ There will be advantage in maintaining the firm correctness of a solitary widow:’—(the subject of 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 A'ien. 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. .Oang-jze 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. 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).