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XXXI. 1. Hsien is here used in the sense of Kan, meaning (mutually) influencing.
2. The weak (trigram) above, and the strong one below; their two influences moving and responding to each other, and thereby forming a union; the repression (of the one) and the satisfaction (of the other); (with their relative position), where the male is placed below the female:--all these things convey the notion of 'a free and successful course (on the fulfilment of the conditions), while the advantage will depend on being firm and correct, as in marrying a young lady, and there will be good fortune.'
3. Heaven and earth exert their influences, and there ensue the transformation and production of all things. The sages influence the minds of men, and the result is harmony and peace all under the sky. If we look at (the method and issues) of those influences, the true character of heaven and earth and of all things can be seen.
XXXII. 1. Hăng denotes long continuance. The strong (trigram) is above, and the weak one below; (they are the symbols of) thunder and wind,
which are in mutual communication; (they have the qualities of) docility and motive force; their strong and weak (lines) all respond, each to the other:--these things are all found in Hăng.
2. (When it is said that) 'Hăng indicates successful progress and no error (in what it denotes); but the advantage will come from being firm and correct,' this indicates that there must be long continuance in its way of operation. The way of heaven and earth is to be long continued in their operation without stopping.
3. (When it is said that) 'Movement in any direction whatever will be advantageous,' this implies that when (the moving power) is spent, it will begin again.
4. The sun and moon, realising in themselves (the course of Heaven), can perpetuate their shining. The four seasons, by their changing and transforming, can perpetuate their production (of things). The sages persevere long in their course, and all under the sky are transformed and perfect. When we look at what they continue doing long, the natural tendencies of heaven, earth, and all things can be seen.
XXXIII. 1. 'Thun indicates successful progress:'--that is, in the very retiring which Thun denotes there is such progress. The strong (line) is in the ruling place, (the fifth), and is properly responded to (by the second line). The action takes place according to (the requirement of) the time.
2. 'To a small extent it will (still) be advantageous to be firm and correct:'--(the small men) are gradually encroaching and advancing.
3. Great indeed is the significance of (what is required to be done in) the time that necessitates retiring.
XXXIV. 1. In Tâ Kwang we see that which is great becoming strong. We have the (trigram) denoting strength directing that which denotes movement, and hence (the whole) is expressive of vigour.
2. 'Tâ Kwang indicates that it will be advantageous to be firm and correct:'--that which is great (should be) correct. Given correctness and greatness (in their highest degree), and the character and tendencies of heaven and earth can be seen.
XXXV. 1. Žin denotes advancing.
2. (In Žin we have) the bright (sun) appearing above the earth; (the symbol of) docile submission cleaving to that of the Great brightness; and the weak line advanced and moving above:--all these things give us the idea of 'a prince who secures the tranquillity (of the people), presented on that account with numerous horses (by the king), and three times in a day received at interviews.'
XXXVI. 1. (The symbol of) the Earth and that of Brightness entering into the midst of it give the idea of Ming Î (Brightness wounded or obscured).
2. The inner (trigram) denotes being accomplished and bright; the outer, being pliant and submissive. The case of king Wăn was that of one
who with these qualities was yet involved in great difficulties.
3. 'It will be advantageous to realise the difficulty (of the position), and maintain firm correctness:--that is, (the individual concerned) should obscure his brightness. The case of the count of Kî was that of one who, amidst the difficulties of his House, was able (thus) to maintain his aim and mind correct.
XXXVII. I. In Kiâ Zăn the wife has her correct place in the inner (trigram), and the man his correct place in the outer. That man and woman occupy their correct places is the great righteousness shown (in the relation and positions of) heaven and earth.
2. In Kiâ Zăn we have the idea of an authoritative ruler;--that, namely, represented by the parental authority.
3. Let the father be indeed father, and the son son; let the elder brother be indeed elder brother, and the younger brother younger brother, let the husband be indeed husband, and the wife wife:--then will the family be in its normal state. Bring the family to that state, and all under heaven will be established.
XXXVIII. 1. In Khwei we have (the symbol of) Fire, which, when moved, tends upwards, and that of a Marsh, whose waters, when moved, tend downwards. We have (also the symbols of) two sisters living together, but whose wills do not move in the same direction.
2. (We see how the inner trigram expressive of) harmonious satisfaction is attached to (the outer expressive of) bright intelligence; (we see) the weak line advanced and acting above, and how it occupies the central place, and is responded to by the strong (line below). These indications show that 'in small matters there will (still) be good fortune.'
3. Heaven and earth are separate and apart, but the work which they do is the same. Male and female are separate and apart, but with a common will they seek the same object. There is diversity between the myriad classes of beings, but there is an analogy between their several operations. Great indeed are the phenomena and the results of this condition of disunion and separation.
XXXIX. 1. Kien denotes difficulty. There is (the trigram expressive of) perilousness in front. When one, seeing the peril, can arrest his steps (in accordance with the significance of the lower tri. gram), is he not wise?
2. (The language of) Kien, that 'advantage will be found in the south-west,' refers to the (strong fifth line) advanced and in the central place. That 'there will be no advantage in the north-east,' intimates that the way (of dealing with the Kien state) is exhausted. That 'it will be advantageous to see the great man,' intimates that advance will lead to achievement. That the places (of the different lines after the first) are those appropriate to them indicates firm correctness and good fortune, with which the regions (of the kingdom) are brought to their normal state. Great indeed is the work to be done in the time of Kien!
XL. 1. In Kieh we have (the trigram expressive of) peril going on to that expressive of movement. By movement there is an escape from the peril:--(this is the meaning of) Kieh.
2. 'In (the state indicated by) Kieh, advantage will be found in the south-west:'--the movement (thus) intimated will win all. That 'there will be good fortune in coming back (to the old conditions)' shows that such action is that of the due medium. That 'if some operations be necessary, there will be good fortune in the early conducting of them' shows that such operations will be successful.
3. When heaven and earth are freed (from the grasp of winter), we have thunder and rain. When these come, the buds of the plants and trees that produce the various fruits begin to burst. Great indeed are the phenomena in the time intimated by Kieh.
XLI. 1. In Sun (we see) the lower (trigram) diminished, and the upper added to. (But) the method (of action) implied in this operates also above (or, mounts upwards (also) and operates).
2. 'If there be sincerity in this method of diminution, there will be great good fortune; freedom from error; firmness and correctness that can be maintained; and advantage in every movement that shall be made. In what shall this (sincerity in the exercise of Sun) be employed? (Even) in sacrifice, two baskets of grain, (though there be nothing else), may be presented:'--for these two baskets there ought to be the fitting time. There is a time when the strong should be diminished, and the weak should be strengthened. Diminution and increase, overflowing and emptiness: -these take place in harmony with the conditions of the time.
XLII. 1. In Yî we see the upper (trigram) diminished, and the lower added to. The satisfaction of the people (in consequence of this) is without limit. What descends from above reaches to all below, so great and brilliant is the course (of its operation).
2. That 'there will be advantage in every movement which shall be undertaken' appears from the central and correct (positions of the second and fifth lines), and the (general) blessing (the dispensing of which they imply).
That 'it will be advantageous (even) to cross the great stream' appears from the action of wood (shown in the figure).
3. Yî is made up of (the trigrams expressive of) movement and docility, (through which) there is daily advancement to an unlimited extent. We have (also) in it heaven dispensing and earth producing, leading to an increase without restriction
of place. Everything in the method of this increase proceeds according to the requirements of the time.
the first lines in each changing places. It was the author of this Appendix, probably, who first introduced that absurd notion in connexion with the formation of Sun and Yî.
One rhyme runs through and connects these three paragraphs thus:--
'Yî spoils the high, gives to the low;
The people feel intense delight.
Down from above to all below,
The blessing goes, so large and bright.
Success will every movement mark,
Central its source, its course aright.
The great stream even may be crossed,
When planks of wood their strength unite.
Yî movement shows and docile feet,
Which progress day by day invite.
Heaven gives; productive earth responds;
Increase crowns every vale and height; p. 249
And ceaselessly it hastens on,
Each season's gifts quick to requite.'
}
XLIII. 1. Kwâi is the symbol of displacing or removing. We see (in the figure) the strong (lines) displacing the weak. (We have in it the attributes of) strength and complacency. There is displacement, but harmony (continues).
2. 'The exhibition (of the criminal's guilt) in the royal courtyard' is suggested by the (one) weak (line) mounted on the five strong lines.
There 'is an earnest and sincere appeal (for sympathy and support), and a consciousness of the peril (involved in the undertaking):'--it is the realisation of this danger, which makes the method (of compassing the object) brilliant.
'He should make an announcement in his own city, and show that it will not be well to have recourse at once to arms:'--(if he have recourse to arms), what he prefers will (soon) be exhausted.
'There will be advantage in whatever he shall go forward to:'--when the growth of the strong (lines) has been completed, there will be an end (of the displacement).
XLIV. 1. Kâu has the significance of unexpectedly coming on. (We see in it) the weak (line) coming unexpectedly on the strong ones.
2. 'It will not be good to marry (such) a female:'--one (so symbolised) should not be long associated with.
3. Heaven and earth meeting together (as here represented), all the variety of natural things become fully displayed.
4. When a strong (line) finds itself in the central and correct position, (good government) will greatly prevail all under the sky.
5. Great indeed is the significance of what has to be done at the time indicated by Kâu!
XLV. 1. Žhui indicates (the condition of union, or) being collected. We have in it (the symbol of) docile obedience going on to (what is expressed by that of) satisfaction. There is the strong line in the central place, and rightly responded to. Hence comes the (idea of) union.
2. 'The king will repair to his ancestral temple:'--
with the utmost filial piety he presents his offerings (to the spirits of his ancestors).
'It will be advantageous to meet the great man, and there will then be prosperity and success:'--the union effected by him will be on and through what is correct.
'The, use of great victims will conduce to good fortune; and in whatsoever direction movement is made, it will be advantageous:'--all is done in accordance with the ordinances of Heaven.
3. When we look at the way in which the gatherings (here shown) take place, the natural tendencies (in the outward action) of heaven and earth and of all things can be seen..
XLVI. 1. (We find) the weak (line), as it finds the opportunity, ascending upwards.
2. We have (the attribute) of flexibility and that of obedience; we have the strong line (below) and its proper correlate above:--these things indicate that there will be 'great progress and success.'
3. 'Seeking (by the qualities implied in Shăng) to meet with the great man, its subject need have no anxiety:'--there will be ground for congratulation.
'Advance to the south will be fortunate:'--his aim will be carried out.
XLVII. 1. In Khwăn (we see) the strong (lines) covered and obscured (by the weak).
2. We have in it (the attribute of) perilousness going on to that of satisfaction. Who is it but the superior man that, though straitened, still does not fail in making progress to his proper end?
'For the firm and correct, the (really) great man, there will be good fortune:'--this is shown by the central positions of the strong (lines).
'If he make speeches, his words cannot be made good:'--to be fond of arguing or pleading is the way to be reduced to extremity.
XLVIII. 1. (We have the symbol of) wood in the water and the raising of the water; which (gives us the idea of) a well. A well supplies nourishment and is not (itself) exhausted.
2. 'The site of a town may be changed, while the fashion of its wells undergoes no change:'--this is indicated by the central position of the strong lines (in the second and fifth places).
'The drawing is nearly accomplished, but the rope has not yet reached the water of the well:'--its service has not yet been accomplished.
'The bucket is broken:'--it is this that occasions evil.
XLIX. 1. In Ko (we see) water and fire extinguishing each other; (we see also) two daughters dwelling together, but with their minds directed to
different objects:--(on account of these things) it is called (the hexagram of) Change.
2. 'It is believed in (only) after it has been accomplished:'--when the change has been made, faith is accorded to it.
(We have) cultivated intelligence (as the basis of) pleased satisfaction, (suggesting) 'great progress and success,' coming from what is correct.
When change thus takes place in the proper way, 'occasion for repentance disappears.'
3. Heaven and earth undergo their changes, and the four seasons complete their functions. Thang changed the appointment (of the line of Hsiâ to the throne), and Wû (that of the line of Shang), in accordance with (the will of) Heaven, and in response to (the wishes of) men. Great indeed is what takes place in a time of change.
L. 1. In Ting we have (symbolically) the figure of a caldron. (We see) the (symbol of) wood entering into that of fire, which suggests the idea of cooking.
[paragraph continues] The sages cooked their offerings in order to present them to God, and made great feasts to nourish their wise and able (ministers).
2. We have the symbol of) flexible obedience, and that (which denotes) ears quick of hearing and eyes clear-sighted. (We have also) the weak (line) advanced and acting above, in the central place, and responded to by the strong (line below). All these things give the idea of 'great progress and success.'
LI. 1. Kăn (gives the intimation of) ease and development.
2. 'When the (time of) movement (which it indicates) comes, (its subject) will be found looking out with apprehension:'--that feeling of dread leads to happiness. 'And yet smiling and talking cheerfully:'--the issue (of his dread) is that he adopts (proper) laws (for his course).
'The movement (like a crash of thunder) terrifies
all within a hundred lî:'--it startles the distant and frightens the near.
'He will be like the sincere worshipper, who is not startled into letting go his ladle and cup of sacrificial spirits:'--he makes his appearance, and maintains his ancestral temple and the altars of the spirits of the land and grain, as presiding at all sacrifices.
LII. 1. Kăn denotes stopping or resting;--resting when it is the time to rest, and acting when it is the time to act. When one's movements and restings all take place at the proper time for them, his way (of proceeding) is brilliant and intelligent.
2. Resting in one's resting-point is resting in one's proper place. The upper and lower (lines of the hexagram) exactly correspond to each other, but are without any interaction; hence it is said that '(the subject of the hexagram) has no consciousness of self; that when he walks in his courtyard, he does not see (any of) the persons in it; and that there will be no error.'
LIII. 1. The advance indicated by Kien is (like) the marrying of a young lady which is attended by good fortune.
2. (The lines) as they advance get into their correct places:--this indicates the achievements of a successful progress.
The advance is made according to correctness:--(the subject of the hexagram) might rectify his country.
3. Among the places (of the hexagram) we see the strong undivided line in the centre.
4. 'In (the attributes of) restfulness and flexible penetration we have (the assurance of) an (onward) movement that is inexhaustible.
LIV. 1. By Kwei Mei (the marrying away of a younger sister) the great and righteous relation between heaven and earth (is suggested to us). If heaven and earth were to have no intercommunication, things would not grow and flourish as they do. The marriage of a younger sister is the end (of her maidenhood) and the beginning (of her motherhood).
2. We have (in the hexagram the desire of)
pleasure and, on the ground of that, movement following. The marrying away is of a younger sister.
3. 'Any action will be evil:'--the places (of the lines) are not those appropriate to them.
'It will be in no wise advantageous:'--the weak (third and fifth lines) are mounted on strong lines.
LV. 1. Făng has the signification of being great. It is made up of the trigrams (representing)
intelligence and movement directed by that intelligence. It is thus that it has that signification.
2. 'The king has reached the condition (denoted by Făng):'--he has still to make it greater.
'There is no occasion to be anxious. Let him be as the sun at noon:'--it is for him to cause his light to shine on all under the sky.
3. When the sun has reached the meridian height, it begins to decline. When the moon has become full, it begins to wane. The (interaction of) heaven and earth is now vigorous and abundant, now dull and scanty, growing and diminishing according to the seasons. How much more must it be so with (the operations of) men! How much more also with the spiritual agency!
LVI. 1. 'Lü indicates that there may be some small attainment and progress:'--the weak (line) occupies the central place in the outer (trigram), and is obedient to the strong (lines on either side of it). (We have also the attributes of quiet) resting closely attached to intelligence (in the com
ponent
trigrams). Hence it is said, 'There may be some small attainment and progress. If the stranger or traveller be firm and correct as he ought to be, there will be good fortune.'
2. Great is the time and great is the right course to be taken as intimated in Lü!
LVII. 1. The double Sun shows how, in accordance with it, (governmental) orders are reiterated.
2. (We see that) the strong (fifth line) has penetrated into the central and correct place, and the will (of its subject) is being carried into effect; (we see also) the weak (first and fourth lines) both obedient to the strong lines (above them). It is hence said, 'There will be some little attainment and progress. There will be advantage in movement onward in whatever direction. It will be advantageous also to see the great man.'
LVIII. 1. Tui has the meaning of pleased satisfaction.
2. (We have) the strong (lines) in the centre, and the weak (lines) on the outer edge (of the two trigrams), (indicating that) in pleasure what is most advantageous is the maintenance of firm correctness. Through this there will be found an accordance with (the will of) heaven, and a correspondence with (the feelings of) men. When (such) pleasure goes before the people, (and leads them on), they forget their toils; when it animates them in encountering difficulties, they forget (the risk of) death. How great is (the power of) this pleased satisfaction, stimulating in such a way the people!
LIX. 1. 'Hwan intimates that there will be progress and success:'--(we see) the strong line (in the second place) of the lower trigram, and not suffering any extinction there; and (also) the weak line occupying its place in the outer trigram, and uniting (its action) with that of the line above.
2. 'The king goes to his ancestral temple:'--the king's (mind) is without any deflection.
3. 'It will be advantageous to cross the great stream:'--(the subject of the hexagram) rides in
(a vessel of) wood (over water), and will do so with success.
LX. 1. 'Kieh intimates progress and attainment:'--the strong and weak (lines) are equally divided, and the strong lines occupy the central places.
2. 'If the regulations (which Kieh prescribes) be severe and difficult, they cannot be permanent:'--its course (of action) will in that case come to an end.
3. (We have the feeling of) pleasure and satisfaction directing the course amidst peril. (We have) all regulations controlled (by authority) in its proper place. (We have) free action proceeding from the central and correct position.
4. Heaven and earth observe their regular terms, and we have the four seasons complete. (If rulers) frame their measures according to (the due) regulations, the resources (of the state) suffer no injury, and the people receive no hurt.
LXI. 1. In Kung Fû we have the (two) weak lines in the innermost part (of the figure), and strong lines occupying the central places (in the trigrams). (We have the attributes) of pleased satisfaction and flexible penetration. Sincerity (thus symbolled) will transform a country.
2. 'Pigs and fish (are moved), and there will be good fortune:'--sincerity reaches to (and affects even) pigs and fishes.
'There will be advantage in crossing the great stream:'--(we see in the figure) one riding on (the emblem of) wood, which forms an empty boat.
3. In (the exercise of the virtue denoted by) Kung Fû, (it is said that) 'there will be advantage in being firm and correct:'--in that virtue indeed we have the response (of man) to Heaven.
LXII. 1. In Hsiâo Kwo (we see) the small (lines) exceeding the others, and (giving the intimation of) progress and attainment.
2. Such 'exceeding, in order to its being advantageous, must be associated with firmness and correctness:'--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 reasonable in the case, while to descend is natural and right.
LXIII. 1. 'Kî Žî intimates progress and success:'--in small matters, that is, there will be that progress and success.
2. 'There will be advantage in being firm and correct:'--the strong and weak (lines) are correctly arranged, each in its appropriate place.
3. 'There has been good fortune in the beginning:--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 Žî intimates progress and success (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).
'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.
238:XXXI Paragraph 2. Tui, the upper trigram, is weak and yin; and Kăn, the lower, is strong and yang; see Appendixes III, ii, 4, and V, 10. Kăn is below Tui; whereas the subject of the lower trigram should always take the initiative in these figures.
239:XXXII All the conditions in paragraph 1 must be understood as leading to the indication of progress and success, which is explained in paragraph 2, and illustrated by the analogy of the course of heaven and earth.
'Movement in any direction,' as explained in paragraph 3, indicates the ever-occurring new modes and spheres of activity, to which he who is firm and correct is called.
Paragraph 4, and especially its concluding sentence, are of a meditative and reflective character not uncommon in the treatise on the Thwan.
240:XXXIII 'The superior man,' it is said, 'advances or withdraws according to the character of the time. The strength and correct position of the fifth line show that he is able to maintain himself; and as it is responded to by the weak second line, no opposition to what is correct in him would come from any others. He might therefore keep his place; but looking at the two weak lines, 1 and 2, he recognises in them the advance and irrepressible progress of small men, and that for a time it is better for him to give way and withdraw from the field. Thus there is successful progress even in his retiring.'
240:XXXIV Paragraph 1. 'That which is great' denotes, in the first place, the group of four strong lines which strikes us on p. 241 looking at the figure, and then the superior man, or the strong men in positions of power, of whom these are the representatives. Khien is the trigram of strength, and Kăn that of movement.
Paragraph 2. That which is great (should be) correct:--that the 'should be' must be supplied in the translation appears from this, that the paragraph is intended to illustrate the text that 'it will be advantageous to be firm and correct.' The power of man becomes then a reflexion of the great power which we see working in nature, 'impartially,' 'unselfishly.'
241:XXXV To those who advocate the view that the hexagrams of the Yî have been formed by changes of the lines in manipulating with the divining stalks, the words of paragraph 2, that we have in the figure 'the weak line advanced and moving above,' suggest the derivation of Žin from Kwan, whose 4th and 5th lines are made to change places (
). But we have seen that that view is inadmissible in the interpretation of the Yî. And a simple explanation of the language at once presents itself. As Hsiang An-shih (Sung dynasty) says, 'Of the three "daughter" trigrams it is only Lî which has its divided line occupying the central place of honour, when it is the upper trigram in a hexagram.'
242:XXXVI The sun disappearing, as we say, 'below the earth,' or, as the Chinese writer conceives it, I into the midst of, or within the earth,' sufficiently indicates the obscuration or wounding of brightness,--the repression and resistance of the good and bright.
King Wăn was not of the line of Shang. Though opposed and persecuted by its sovereign, he could pursue his own course, till his line came in the end to supersede the other. It could not be so with the count of Kî, who was a member of the House of Shang. He could do nothing that would help on its downfall.
242:XXXVII Paragraph 1 first explains the statement of the p. 243 Thwan, about the wife, represented by line 2; and then proceeds to the husband, represented by line 5. The two trigrams become representative of the family circle, and the wide world without it. In the reference to heaven and earth it is not supposed that they are really husband and wife; but in their relation and positions they symbolise that social relation and the individuals in it.
Paragraph 2, more closely rendered, would be--'That in Kîa Zăn there is an authoritative ruler is a way of naming father and mother.' Does the writer mean to say that while the assertion of authority was indispensable in a family, that authority must have combined in it both force and gentleness?
243:XXXVIII In paragraph 1 we have first an explanation of the meaning of Khwei from the symbolism of Fû-hsî. Then follows p. 244 an explanation from that ascribed to king Wăn, where Tui represents the youngest daughter and Lî the second. The Khang-hsî editors observe that in many hexagrams we have two daughters dwelling together, but that only in this and 49 is attention called to it. The reason, they say, is that in those two diagrams the sisters are the second and third daughters, while in the others one of them is the eldest, whose place and superiority are fixed, so that between her and either of the others there can be no division or collision.
About what is said, in paragraph 2, on the weak line, as advanced and acting above, see the note on hexagram 35.
The lesson of paragraph 3 is not unity in diversity, but union with diversity.
244:XXXIX The upper or front trigram is Khân, the attribute of which is perilousness; the lower is Kăn, of which the arresting, actively or passively, of movement or advance is the attribute. We can understand how the union of these attributes gives the ideas of difficulty and prudent caution.
The explanations in paragraph 2 of the phraseology of the Thwan p. 245 are not all easily followed. It is said that the advantageousness of the south-west is due to the central line in 5; but if we are to look for the meaning of south-west in Khwăn, as in the diagram of king Wăn's trigrams, there is no strong central line in it. May Khân, as a yang trigram, be used for Khwăn?
245:XL 1. The meaning of the hexagram is brought out sufficiently well in paragraph 1 by means of the attributes of the constituent trigrams.
2. How it is that the movement indicated in the first condition will, win' all does not immediately appear. The Khang-hsî editors say that 'moving to the south and west' is the same as 'returning back to the old conditions,' and that 'winning all' and acting 'according to the due medium' are descriptive of the effect and method without reference to the symbolism. Another explanation might be devised; but I prefer to leave the matter in doubt.
3. Paragraph 3 shows the analogy of what takes place in nature to the beneficent social and political changes described in the text, as is done very frequently in this Appendix.
246:XLI 1. All that we see is two undivided lines in the lower trigram, and then a divided one, and exactly the opposite in the upper. But the whole figure could not but have this form from the process of its formation, whether by the gradual addition of the two primitive lines, or by the imposition of the whole trigrams on one another. To say that the upper lines of Khien and Khwăn changed places to express the idea of subjects contributing in taxes to the maintenance of their ruler is absurd; and if that thought were in the mind of king Wăn (which I very much doubt), it would only show how he projected his own idea, formed independently of the figure, into its lines.
On the second sentence, the Khang-hsî editors say:--'When a minister devotes his life in the service of his lord, or the people undertake their various labours in behalf of their government, these are instances of the ministering of those below to increase those above. But in this way the intercourse of the two becomes close and their aims become the same;--does not the method of action of those below communicate itself to those above?'
In paragraph 2 the subject of contribution, such as the payment of p. 247 taxes, passes into the background. The Khang-hsî editors say: 'What is meant by diminishing in this hexagram is the regulation of expenditure or contribution according to the time. This would vary in a family according to its poverty or wealth; and in a state according to the abundance or scantiness of its resources. When it is said that there must be sincerity along with a diminution, it means that though such a diminution cannot be helped, yet what is given should be given sincerely. A small sacrifice sincerely offered is accepted. In the language, "There is a time when the strong should be diminished and the weak be strengthened," we are not to find the two baskets in the diminution of the strong. "The strong" is what is essential,--in this case sincerity; "The weak" is what is unimportant,--the amount and manner of the offering. If one supplement the insufficiency of his offering with the abundance of his sincerity, the insignificance of his two baskets will not be despised.'
248:XLII 1. The process of the formation of the trigrams here is the reverse of that in the preceding hexagram; and is open to the remarks I have made on that. Of course the people are full of complacency and pleasure in the labours of their ruler for their good.
2. The mention of 'the action of wood' has reference to the upper trigram Sun, which is the symbol both of wind and wood. From wood boats and ships are made, on which the great stream may be crossed. In three hexagrams, this, 59, and 61, of which Sun is a part, we find mention made of crossing the great stream. It is generally said that the lower trigram Kăn also symbolises wood; but that is obtained by a roundabout process. Kăn occupies the place of the east in Wan's arrangement of the trigrams; but the east symbolises spring, when the growth of vegetation begins; and therefore Kăn may symbolise wood! It was stated on p. 33, that the doctrine of 'the five elements' does not appear in the Yî. Khăng-žze takes wood (
mû), 'as a misprint for increase (
yî).'
3. The words 'heaven dispensing and earth producing' are based on the fancied genesis of the figure from Khien and Khwăn (img hex111000
249:XLIII 1. The last clause of paragraph 1 is good in itself, showing that the strong and worthy statesman in removing a bad man from the state is not actuated by arty private feelings. The sentiment, however, as it is expressed, can hardly be said to follow from the symbolism.
Paragraph 2. The same may be said of all the notes appended to the different clauses of this second paragraph. Hû Ping-wăn (Yüan dynasty) says:--'If but a single small man be left, he is sufficient to make the superior man anxious; if but a single inordinate desire be left in the mind, that is sufficient to disturb the harmony of heavenly principles. The eradication in both oases must be complete, before the labour is ended.'
250:XLIV On paragraph 1 the Khang-hsî editors say:--'"The weak line meets with (or comes unexpectedly on) the strong ones;"--the weak line, that is, plays the principal part. The case is like that of the minister who assumes the power of deciding for himself on all measures, or of a hen's announcing the morning;--is not the name of (shameless) boldness rightly applied to it? Hence nothing more is said about the symbol of the bold female; but attention is called to the second part of the Thwan.'
Paragraph 2 needs no remark. Paragraphs 3, 4, and 5 all speak of the importance of powers and parties meeting together,--in the world of nature, and in the sphere of human affairs. But I do not see how this sentiment is a natural sequel to that in i and 2, nor that it has any connexion with the teaching of the Thwan and Symbolism.
251:XLV The lower trigram in Žhui is Khwăn, whose attribute is docile obedience; and the upper is Tui, whose attribute is pleased satisfaction. Then we have the strong line in 5, and its proper correlate in 2. These things may give the idea of union. They might also give the idea of other good things.
The Khang-hsî editors say that though all is done in accordance with the ordinances of Heaven' follows the concluding clauses of the Thwan, yet the sentiment of the words must be extended to the other clauses as well. Khăng-žze says that 'the ordinances of Heaven' are simply the natural and practical outcome of 'heavenly principle;'--in this case what should and may be done according to the conditions and requirements of the time. So do the critics of China try to shirk the idea of personality in 'Heaven.'
With paragraph 3, compare the concluding paragraphs of the Thwan Kwan on hexagrams 31, 32.
252:XLVI The explanation of the first paragraph has given occasion to much difference of opinion. Some will have 'the weak (line)' to be 4; some 5; and some the whole of Khwăn, the upper trigram. The advocates of 4, make it come from hexagram 40, the weak 3 of which ascends to the strong 4, displaces it, and takes its place; but we have seen repeatedly the folly of the doctrine of changing lines and figures. The great symbolism of Appendix II suggests the proper explanation. The lower trigram, Sun, represents here not wind but wood. The first line, weak, is the root of a tree planted beneath the earth. Its gradual growth symbolises the advance upwards of the subject of the hexagram, fostered, that is, by the circumstances of the time.
252:XLVII 1. One sees the relative position of the strong and weak lines in the figure; but to deduce from that the idea expressed by Khwăn requires a painful straining of the imagination. That idea was in the mind, and then the lines were interpreted accordingly.
2. 'Perilousness' is the attribute of the lower trigram, and 'satisfaction' that of the upper. The superior man, however straitened, p. 253 remains master of himself, and pursues the proper end of principle settled in his mind.
Why should the subject of Khwăn make speeches, be fond of arguing or pleading,--as the characters say, if we could translate them literally, 'setting a value on the mouth?' The reply to this is found in the trigram denoting 'satisfaction,' or 'being pleased.' The party in the extremity of Khwăn yet wishes and tries to make men pleased with him.
253:XLVIII Kăng Khang-Khăng says:--'Khân, the upper trigram, represents water, and Sun, the lower, wood. This wood denotes the water-wheel or pulley with its bucket, which descends into the mouth of the spring, and brings the water up to the top.' This may be a correct explanation of the figure, though the reading of it from bottom to top seems at first to be strange.
Paragraph 2. That the fashion of the well does not undergo any (great) change is dwelt upon as illustrating the unchangeableness of the great principles of human nature and of government. But that this truth may be learned from the strong and central lines only produces a smile. So do the remarks on the other two sentences of the Thwan.
254:XLIX Paragraph 1. Lî, the lower trigram, represents fire, and Tui, the upper, represents water. Water will extinguish fire, and fire again will dry up water. Each, to all appearance, produces a change in the other. Again, according to king Wăn's scheme of the trigrams, as shown on p. 33, and in Figure 1, Plate III, Lî is the second, and Tui the youngest daughter. Their wills are likely to differ in love and other things; but this symbolism does not so readily suggest the idea of change.
2. The first sentence suggests how the dislike to change on the part of people generally is overcome.
The second suggests how change proceeding from intelligence and giving general satisfaction will be successful.
Paragraph 3 tells us how the greatest natural and the greatest political changes are equally successful and admirable when conducted aright.
255:L 1. See the notes on the Text of the Thwan about the figure of a caldron in Ting. Its component trigrams are Sun representing wood, and Lî representing fire; which may very well suggest the idea of cooking. The last sentence of the paragraph is entirely after the style of 'the Great Symbolism.' The Khang-hsî editors say that the distinction between Žing and Ting appears here very clearly, the former relating to the nourishment of the people, and the latter to the nourishing men of worth. They add that the reality of the offerings to God is such nourishing. 'God' is here Shang Tî, which Canon McClatchie translates 'the First Emperor,' adding in a note, 'The Chinese Jupiter, the Emperor of gods and men!'
2. The first sentence deduces the sentiment of the Thwan from the attributes or virtues of the trigrams with considerable amplification of the virtue of Lî. The second line of Lî, as being divided, calls forth in other hexagrams the same notice as here. It is the most important line in the figure, and being responded to by the strong 2, gives an indication of the 'great progress and success.'
256:LI Paragraph 1. See what is said on the Text.
2. The explanations of the. Thwan here are good; but in no way deduced from the figure.
3. The portion of the text printed in a different type is supposed to have dropt out of the Chinese copies. The explanation of it that follows is based on Wăn's view of Kăn as representing the oldest son. See on the Text.
256:LII 1. The Khang-hsî editors give their opinion that what is said in the first sentence of this paragraph, after the explanation of the name, illustrates the first sentence of the Thwan, and that the other sentence illustrates the: rest of the Thwan. It may be so, but the whole of the Thwan appears in paragraph 2.
2. The hexagram being made up of Kăn repeated, lines 1, 2, 3 are of course the same as 4, 5, and 6. But it will be seen that there is not a proper correlation among them all. I do not see, p. 257 however, that this furnishes any ground for the entire obliviousness of self, which the Th wan makes out to be in the figure.
257:LIII The first sentence of paragraph 2 describes the lines from 2 to 5 all getting into their proper places, as has been pointed out on the Text, and that sentence is symbolical of what is said in the second. 'The rectification of the country' is the reality of 'the successful progress.'
'The strong undivided line' in paragraph 3 is the fifth of the figure.
Out of rest comes movement to go on for an indefinite time, and be succeeded by rest again;--as says paragraph 4.
258:LIV 1. Kwei Mei in this Appendix has the meaning simply of marriage, and for Mei we might substitute Nü ,'daughter' or 'young lady.' This appears from the writer's going on to point out, as elsewhere, the analogy between the growth of things in nature from the interaction of heaven and earth and the increase of mankind through marriage. He does this with a delicate touch. There is no grossness in the original any more than there is in the translation.
But how are we to reconcile this reference to the action of heaven and earth with the bad auspice of the Thwan? The Khang-hsî editors felt the pressure of this difficulty, and they adduce a similar inconsistency in the account of hexagram 44 in this treatise, adding, 'From this we may say that the interaction of the yin and yang cannot be dispensed with, but that we ought to be careful about it in the beginning in order to prevent mischief in the end. This is the doctrine of the Yî.' This is very well, but it is no solution of the difficulty. The editors could not admit that the author of the Appendix did not understand or did not deal fairly with the Text; for that author, they thought, was Confucius.
2. The same editors say that paragraph 2 implies both that the desire for the marriage originated with the lady, and that she was aware that the gentleman was older than herself.
3. The position of a divided line above an undivided is always represented as an evil omen; it is difficult to understand why. There is less of an appearance of reason about it than in some other things which are said about the lines. The lines are where they cannot but be from the way in which the figures were formed.
259:LV The Khang-hsî editors remark that paragraph 1 is not so much explaining the meaning of the name Făng, as; accounting for the hexagram, composed of Lî and Kăn, having such a meaning.
Paragraph 3 seems rather contrary to the lesson of the hexagram. According to it, prosperity cannot be maintained, any more than we can have the other seasons without winter or perpetual day without night; but the object of the essay is to exhort to the maintenance of prosperity. Is it the case that the rise of every commonwealth and cause must be followed by its decay and fall? The mind refuses to admit the changes of the seasons, &c., as a true analogy for all moral and intellectual movements. See an important remark on the concluding sentence in the Introduction, pp. 34, 35.
260:LVI What is said in paragraph 1 is intended to explain the Thwan, and not to account for the meaning of the name Lü. It is assumed that Lü means a stranger; and the writer from the position of the fifth line, and from the attributes of the component trigrams, derives the ideas of humility, docility, a quiet restfulness, and intelligence as the characteristics proper to a stranger, and which are likely to lead to his attaining what he desires, and then advancing.
260:LVII 1. The language of this paragraph has often occurred to me in reading commands and addresses issued by the emperors of China, such as the essays on the precepts in what is called the Sacred Edict, the reiteration employed in many of which is remarkable.
Paragraph 2. The 'obedience of the weak lines to the strong ones' grows, in a way not very perceptible, from the idea of the hexagram, and the quality of the trigram as denoting penetration and flexibility.
261:LVIII The feeling of pleasure going before the people and leading them on to endure toil and encounter death must be supposed to be produced in them by the example and lessons of their ruler. La Fad-hsien paraphrases this portion of the text thus:--'When the sage with this precedes them, he can make them endure toil without any wish to decline it, and go with him into difficulty and danger without their having any fear.' I think this was intended to be the teaching of the hexagram, but the positive expression of it is hardly discernible.
262:LIX 1. This paragraph has been partially anticipated in the notes on the Thwan. The second line is said to suffer 'no extinction,' because the lower trigram is that of peril. The Khang-hsî editors say that the former part of this paragraph shows how the root of the work of the hexagram is strengthened, and the latter part how the execution of that work is secured.
The conclusion of paragraph 2 is, literally, 'The king indeed is in the middle.' This does not mean, as some say, that the king is in the middle of the temple, but that his mind or heart is exactly set on the central truth of what is right and good.
The upper trigram Sun represents both wind and wood. To explain the meaning of Hwan, the significance of wind is taken; the writer here seizes on that of wood, as furnishing materials for a boat in which the great stream can be crossed.
262:LX Paragraph 1. See what is said on the Text of the Thwan.
'Its course will come to an end' is the opposite of the intimation in Kieh of progress and attainment.
In paragraph 3 the writer re-turns to this intimation of the figure:--by the attributes of the trigrams; by the appropriate positions of lines 4 and 5; and boy the central and correct place of 5.
Paragraph 4 illustrates the importance of doing things according to rule by reference to the operations of nature and the enactments and institutions of sage rulers.
263: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, Khăng-žze 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 combination 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 p. 264 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 passages 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.'
264:LXII Paragraph 1. That the small lines exceed the others appears at a glance. The intimation of progress and attainment is less clear. Compare the first paragraph of Appendix I to hexagram 33.
'The requirements of the time' in paragraph 2 cannot make p. 265 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.
265: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-hsî editors compare this hexagram and the next with 11 and 12, observing that the goodness of Thâi (11) is concentrated, as here, in the second line.
The sentiment of paragraph 4 is that which we have often met with,--that things move on with a constant process of change. Disorder succeeds to order, and again order to disorder.
266:LXIV Paragraph 1. The indication is derived from the fifth line, divided, which is in the ruler's place. It occupies a strong place, has for its correlate the strong 2, and is itself in the centre of the yin trigram Lî.
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 Žî indicates progress.