2. ‘Sung intimates how, though there is sin- cerity in one’s contention, he will yet meet with opposition and obstruction; but if he cherish an apprehensive caution, there will be good fortune:'— a strong (line) has come and got the central place (in the lower trigram).
‘If he must prosecute the contention to the (bitter) end, there will be evil:’—contention is not a thing to be carried on to extremity.
‘It will be advantageous to meet with the great man:’—what he sets a value on is the due mean, and the correct place.
‘It will not be advantageous to cross the great stream:’—one (attempting to do so) would find himself in an abyss.
VI. Paragraph 1 here is much to the same effect as the first sentence in the notes on the Thwan of the Text. It is said, ‘Strength without peril would not produce contention; peril with- out strength would not be able to contend.’
2. ‘A strong line has come and got the central place: ’—this sentence has given rise to a doctrine about the changes of trigrams and hexagrams, which has obscured more than anything else the interpretation of the Yi. Where has the strong second line come from? From a hundred critics we receive the answer,—‘ From Tun (= i) The reader will see that if the second and third lines of the lower trigram there be made to change places, there results ==——, or Sung. The doctrine of changing the figures by the manipulation of the stalks did spring up between the time of Win and his son and that of the composition of the Appendixes; but there is no trace of it in the real Text of the Yi; and it renders any scheme for the interpretation of the figures impossible. The 220 THE APPENDIXES. SECT: I.
VII. 1. (The name) Sze describes the multitude (of the host). The ‘firmness and correctness’ (which the hexagram indicates) refer to (moral) correct- ness (of aim). When (the mover) is able to use the multitude with such correctness, he may attain to the royal sway.
2. There is (the symbol of) strength in the centre (of the trigram below), and it is responded to (by its proper correlate above). The action gives rise to perils, but is in accordance (with the best sentiments of men). (Its mover) may by such action distress all the country, but the people will follow him;— there will be good fortune, and what error should there be?
VIII. 1. ‘ Pi indicates that there is good for- tune:'—(the name) Pi denotes help; (and we see in the figure) inferiors docilely following (their superior).
editors of the imperial Y? allow this, and on the present passage dis- card the doctrine entirely, referring to the language of the T hwan on hexagrams 11 and 12 as fatal to it. See the notes there, and the Introduction, pp. 11-16. ‘Astrong line has come’ is to be taken as equivalent simply to ‘a strong line is there.’
What ‘the great man sets a value on being the due mean and the correct place,’ his decision in any matter of contention is sure to be right.
VII. That ‘multitude’ is given here as if it were the meaning of the name Sze arose, probably, from there being but one undivided line in the figure. That is the symbol of the general, all the other lines, divided, suggest the idea of a multitude obedient to his orders. The general’s place in the centre of the lower trigram, with the proper correlate in line 5, suggests the idea of firmness and cor- rectness that dominates in the hexagram. But in the last sentence it is the ruler, and not the general of the host, who is the subject. Compare what is said of him with Mencius, I, i, chap. 3; ii, chap.
2. ‘Let (the principal party intended in it) re- examine himself, (as if) by divination, whether his virtue be great, unintermitting, and firm;—if it be so, there will be no error:—all this follows from the position of the strong line in the centre (of the upper trigram). ‘ Those who have not rest will come to him:’—high and low will respond to its subject. ‘With those who are (too) late in coming it will be ill:’—(for them) the way (of good fortune here indi- cated) has been exhausted.
IX. 1. In Hsido AAO the weak line occupies its (proper) position, and (the lines) above and below respond to it. Hence comes the name of Hsiao Kh (Small Restraint).
2. (It presents the symbols of) strength and flexibility. Strong lines are in the central places, and the will (of their subjects) will have free course. Thus it indicates that there will be progress and success.
3. ‘ Dense clouds but no rain’ indicate the move- ment (of the strong lines) still going forward. The ‘Perilousness’ is the attribute of Khan, the lower trigram, and ‘docility,’ or ‘accordance with others,’ that of Khw4n, the upper. War is like ‘ poison’ to a country, injurious, and threatening ruin to it, and yet the people will endure and encounter it in behalf of the sovereign whom they esteem and love.
VIII. There is some error in the text here,—as all the critics acknowledge. I have adopted the decision of A Hsi, which by a very small change makes the whole read consistently, and in harmony with other explanations of the Thwan. ‘The inferiors; are the subjects of all the other lines gathering round their supe- rior, represented in the fifth line.
‘The way has been exhausted:’—they do not seek to promote and enjoy union till it is too late. The sentiment is the same as that in the lines of Shakespeare about the tide in the affairs of men.
ae THE APPENDIXES. SECT. I.
‘Commencing at our western border’ indicates that the (beneficial) influence has not yet been widely displayed.
X. 1. In Li we have (the symbol of) weakness treading on (that of) strength.
2. (The lower trigram) indicates pleasure and satisfaction, and responds to (the upper) indicating strength. Hence (it is said), ‘He treads on the tail of a tiger, which does not bite him; there will be progress and success.’
3. (The fifth line is) strong, in the centre, and in 1X. ‘The weak line’ is said to occupy ‘its proper position,’ because it is in the fourth,—an even place. The ‘responding’ on the part of all the other lines above and below is their submitting to be restrained by it; and this arises simply from the meaning which king Wan chose to attach to the hexagram.
But the restraint can only be small. ‘The attributes of the two parts of the figure do not indicate anything else. The undivided line represents vigour and activity, and such a line is in the middle of each trigram. There cannot but be progress and success.
It is not easy to explain the symbolism of the last paragraph in harmony with the appended explanations. What Xang-3ze, Wang Fang, and other scholars say is to this effect:—Dense clouds ought to give rain. That they exist without doing so, shows the restraining influence of the hexagram to be still at work. But the other and active influence is, according to the general idea of the figure, continuing in operation;—there will be rain ere long. And this was taking place in the western regions subject to the House of Kau, which still was only a fief of Shang. It was not for the inferior House to rule the superior. Aau was for a time restrained by Shang. Let their positions be reversed by Au superseding Shang, and the rain of beneficent government would descend on all the kingdom. This seems to be the meaning of the paragraph. This is the answer to the riddle of it. Confucius, in his treatise on the Thwan, hints at it, butno Chinese critic has the boldness to declare it fully.
HEX. Il. APPENDIX I. 223 its correct place. (Its subject) occupies the God- (given) position, and falls into no distress or failure;— (his) action will be brilliant.
XI. ‘The little come and the great gone in Thai, and its indication that there will be good fortune with progress and success’ show to us heaven and earth in communication with each other, and all things in consequence having free course, and (also) the high and the low, (superiors and inferiors), in communication with one another, and possessed by the same aim. The inner (tri- gram) is made up of the strong and undivided lines, and the outer of the weak and divided; the inner is (the symbol of) strength, and the outer of docility; the inner (represents) the superior man, and the outer the small man. (Thus) the way of X. ‘(The symbol of) weakness’ in paragraph 1, according to Wang Shian-3ze (Yiian dynasty). is line 3, urged by the two strong lines below, and having to encounter the three strong lines above. Hf Ping-wan (also of the Yiian dynasty) says that the whole of the lower trigram, Tui, partaking of the yin nature, is the symbol of weakness, and the whole of Xhien that of strength. The Xeh- Kung editors say that, to get the full meaning, we must hold both views.
Paragraph 2 has been sufficiently explained on the Th wan itself.
Paragraph 3 has also been explained; but there remains some- thing to be said on the Chinese text for ‘occupies the God- given position,’ or, literally, ‘treads on the seat of Ti’ Canon McClatchie has—‘ The imperial throne is now occupied.’ I think that ‘the seat of Tf’ is synonymous with ‘the seat of Heaven,’ in paragraph 2 of this treatise on hexagram 5. If Confucius, or who- ever was the writer, had before him the phrase as it occurs in the Shi, I, 12, the force of Ti will depend on the meaning assigned to it in that part of the Sh. That the fifth line occupies the place of authority is here the only important point.
224 THE APPENDIXES. SECT. I.
the superior man appears increasing, and that of the small man decreasing.
XII. ‘The want of good understanding between the (different classes of) men in Phi, and its indica- tion as unfavourable to the firm and correct course of the superior man; with the intimation that the great are gone and the little come:’—all this springs from the fact that in it heaven and earth are not in communication with each other, and all things in consequence do not have free course; and that the high and the low (superiors and inferiors) are not in communication with one another, and there are no (well-regulated) states under the sky. The inner (trigram) is made up of the weak and divided lines, and the outer of the strong and undivided: the inner is (the symbol of) weakness, and the outer of strength; the inner (represents) the small man, and the outer the superior man. Thus the way of the small man appears increasing, and that of the superior man decreasing.
XI. There is nothing to be said on the explanation of the Thwan here beyond what has been noticed on the different para- graphs of the Text. Canon McClatchie translates:—‘ The Thwan means that Heaven and Earth have now conjugal intercourse with each other...and the upper and lower (classes) unite together.’ But in both clauses the Chinese characters are the same. Why did he not go on to say—‘the upper and lower classes have conjugal intercourse together;’ or rather, why did he not dismiss the idea of such intercourse from his mind altogether? Why make the Yt appear to be gross, when there is not the shadow of grossness in it? The paragraph here well illustrates how the ruling idea in all the antinomies of the Yi is that of authority and strength on the one side, and of inferiority and weakness on the other.
XII. All the symbolism here springs from the trigram Khwan occupying in the figure the inner or lower place, and Afien the outer or upper. It is for the inner trigram to take the initiative; XIII. 1. In Thung Zan the weak (line) has the place (of influence), the central place, and responds to (the corresponding line in) A‘%ien (above); hence comes its name of Thung Z4n (or ‘Union of men’).
2. Thung Zan says:— 3. The language, ‘Thung Zan appears here (as we find it) in (the remote districts of) the country, indicating progress and success, and that it will be advantageous to cross the great stream, is moulded by its containing the strength (symbolled) in A Zien. (Then) we have (the trigram indicating) elegance and intelligence, supported by (that indicating) strength; with the line in the central, and its correct, position, and responding (to the corres- ponding line above):—(all representing) the correct course of the superior man. It is only the superior man who can comprehend and affect the minds of all under the sky.
XIV. 1. In T&A Yd the weak (line) has the place of honour, is grandly central, and (the strong lines) above and below respond to it. Hence comes its name of Ta Y 4 (Having what is Great).
—— but how can earth (symbolised by Khw4n) take the place of heaven (symbolised by Khien)? As in nature it is heaven that originates and not earth, so in astate the upper classes must take the initiative, and not the lower.
XIII. To understand the various points in this commentary, it is only necessary to refer to the Text of the hexagram. The proper correlate of line 2 is line 5, and I have said therefore that it ‘ re- sponds to (the corresponding line in) Khien.’ The editors of the Khang-hsi edition, however, would make the correlate to it all the lines of Khien, as being more agreeable to the idea of union.
I do not think that a second paragraph has been lost. The 226 THE APPENDIXES. SECT. I.
2. The attributes (of its component trigrams) are strength and vigour with elegance and brightness. (The ruling line in it) responds to (the ruling line in the symbol of) heaven, and (consequently) its action is (all) at the proper times. In this way (it is said to) indicate great progress and success.
XV.1. Ahien indicates progress and success. It is the way of heaven to send down its bene- ficial influences below, where they are brilliantly displayed. It is the way of earth, lying low, to send its influences upwards and (there) to act.
2. It is the way of heaven to diminish the full and augment the humble. It is the way of earth to overthrow the full and replenish the humble. Spiritual Beings inflict calamity on the full and bless the humble. It is the way of men to hate the full and love the humble. Humility in a posi- tion of honour makes that still more brilliant; and in a low position men will not (seek to) pass beyond it. Thus it is that ‘the superior man will have a (good) issue (to his undertakings)’ ‘Thung Zan says’ is merely a careless repetition of the three concluding characters of paragraph 1.
XIV. The position in the fifth place indicates the dignity, and its being central, in the centre of the upper trigram, indicates the virtue, of the lord of the figure.
The strength of the lord, moreover, is directed by intelligence; and his actions are always at the proper time, like the seasons of heaven.
XV. The Thwan on this hexagram was so brief, that the writer here deals generally with the subject of humility, showing how it is valued by heaven and earth, by spirits and by men, The descent of the heavenly influences, and the low position of the earth in paragraph 1, are both emblematic of humility. The heavenly influ- ences have their ‘display’ in the beauty and fertility of the earth.
XVI. 1. In Yii we see the strong (line) re- sponded to by all the others, and the will (of him whom it represents) being carried out; and (also) docile obedience employing movement (for its pur- poses). (From these things comes) Yii (the Condi- tion of harmony and satisfaction).
2. In this condition we have docile obedience employing movement (for its purposes), and there- fore it is so as between heaven and earth;—how much more will it be so (among men) in ‘the setting up of feudal princes and putting the hosts in motion!’
3. Heaven and earth show that docile obedience in connexion with movement, and hence the sun and moon make no error (in time), and the four seasons do not deviate (from their order). The sages show such docile obedience in connexion with their move- ments, and hence their punishments and penalties are entirely just, and the people acknowledge it by their submission. Great indeed are the time and significance indicated in Yui!
The way of heaven is seen, e.g. in the daily declining of the sun, and the waning of the moon after it is full; the way of earth in the fall of the year. On the meaning of ‘ Spiritual Beings (Kwei Shiin),’ see the Introduction, pp. 34, 35- It is difficult to say what idea the writer attached to the name. What he says of man’s appreciation of humility is striking, and, I believe, correct.
XVI. What is said in paragraph 1 about the lines has been pointed out in the notes on the Text. ‘Obedience ’ is the attribute of Khwin, the lower trigram, which takes the initiative in the action of the figure; and here makes use of the movement, which is the attribute of Xan, the upper trigram.
I can hardly trace the connexion between the different parts of paragraph 2. Does it not proceed on the harmony produced by the thunderous explosion between heaven and earth, as declared 228 THE APPENDIXES. SECT. I.
XVII. 1. In Sui we see the strong (trigram) come and place itself under the weak; we see (in the two) the attributes of movement and pleasure:— this gives (the idea of) Sui.
2. ‘ There will be great progress and success; and through firm correctness no error:'—all under heaven will be found following at such a time.
3. Great indeed are the time and significance indicated in Sui.
XVIII. 1. In Ka we have the strong (trigram) above, and the weak one below; we have (below) pliancy, and (above) stopping:—these give the idea of Ka (a Troublous Condition of affairs verg- ing to ruin).
2. ‘Kd indicates great progress and success:’— (through the course shown in it), all under heaven, there will be good order. ‘ There will be advantage in crossing the great stream:’—he who advances will encounter the business to be done. ‘(He should in Appendix Il? Then the analogy between natural phenomena and human and social experiences comes into play.
Paragraph 3 is also tantalising. Why does the writer introduce the subject of punishments and penalties? Are they a consequence of putting the hosts in motion?
XVII. The trigrams Aan and Tui are distinguished as strong and weak, X4n representing, on king W4an’s scheme, ‘the eldest son, and Tui, ‘the youngest daughter.’ But‘ the strong’ here may mean the strong line, the lowest in the hexagram. As Wang 3ung-Awan (Sung dynasty) says:—‘The yang and strong line should not be below a yin and weak line, as we find it here. That is, in Sui the high places himself below the low, and the noble below the mean:’—esteeming others higher than himself, and giving the idea of following. Then X&n denotes the production or excitement of motion, and Tui denotes pleasure; and the union of these things suggests the same idea.
weigh well, however, the events of) three days be- fore (the turning-point), and those (to be done) three days after it:’—the end (of confusion) is the begin- ning (of order); such is the procedure of Heaven.
XIX. 1. In Lin (we see) the strong (lines) gradually increasing and advancing.
2. (The lower trigram is the symbol of) being pleased, and (the upper of) being compliant. The strong (line) is in the central position, and is pro- perly responded to.
3. ‘ There is great progress and success, along with firm correctness:’—this is the way of Heaven.
4. ‘In the eighth month there will be evil:’—(the advancing power) will decay after no long time.
XX. 1. The great Manifester occupies an upper place (in the figure), which consists of (the trigrams XVIII. The symbolism here is the opposite of that in Sui. The upper trigram Aan is strong, denoting, according to king Wan, ‘the youngest son;’ and the lower, Sun, is weak, denoting ‘the eldest daughter.’ For the eldest daughter to be below the youngest son is eminently correct, and helps to indicate the auspice of great success. The attribute of Sun is pliancy, and that of Aan stoppage or arrest. The feeble pliancy confronted by the arresting moun- tain gives an idea of the evil state implied in K 4.
‘Three days before and after the turning-point’ is, literally, ‘three days before and after 4ia,’ 4ia being the name of the first of the ‘earthly stems’ among the cyclical characters. Hence it has the meaning of ‘ beginning,’ and here denotes the turning-point, at which disorder gives place to order. According to ‘ the procedure of Heaven, history is a narrative of change, one condition of affairs constantly giving place to another and opposite. ‘A kingdom that cannot be moved’ does not enter into the circle of Chinese ideas.
XIX. See what has been said 6n the fourth paragraph in pp. 98, 99 on the Text. The other paragraphs need no explanation beyond what appears in the supplemented translation, 230 THE APPENDIXES. SECT. I.
whose attributes are) docility and flexibility. He is in the central position and his correct place, and thus exhibits (his lessons) to all under heaven.
2. ‘Kwan shows its subject like a worshipper who has washed his hands, but not (yet) presented his offerings;—with sincerity and an appearance of dignity(commanding reverent regard):’—(all) beneath look to him and are transformed.
3. When we contemplate the spirit-like way of Heaven, we see how the four seasons proceed with- out error. The sages, in accordance with (this) spirit-like way, laid down their instructions, and all under heaven yield submission to them.
XXI. 1. The existence of something between the jaws gives rise to the name Shih Ho (Union by means of biting through the intervening article).
2. The Union by means of biting through the intervening article indicates ‘the successful progress (denoted by the hexagram).’
The strong and weak (lines) are equally divided (in the figure). Movement is denoted (by the lower trigram), and bright intelligence (by the upper); thunder and lightning uniting in them, and having brilliant manifestation. The weak (fifth) line is in XX. ‘The great Manifester’ is the ruler, the principal subject of the hexagram, and represented by line 5, near the top of the figure. In that figure the lower trigram is Khwa4n, representing the earth, with the attribute of docility, and the upper is Sun, representing wind, with the attributes of flexibility and penetration. As is the place of line 5, so are the virtues of the ruler.
‘ The spirit-like way of Heaven’ is the invisible and unfathomable agency ever operating by general laws, and with invariable regu- larity, in what we call nature. Compare with this paragraph, the definition of Shan or Spirit in Appendix III, i, 32; and the doctrine of the agency of God, taught in Appendix VI, 8, g.
the centre, and acts in its high position. Although it is not in its proper position, this is advantageous for the use of legal constraints.
XXII. 1. (When it is said that) Pi indicates that there should be free course (in what it denotes):— 2. (We see) the weak line coming and ornament- ing the strong lines (of the lower trigram), and hence (it is said that ornament) ‘should have free course. On the other hand, the strong line above ornaments the weak ones (of the upper trigram), and hence (it is said) that ‘there will be little advan- tage, if (ornament) be allowed to advance (and take the lead). (This is illustrated in the) appearances that ornament the sky.
3. Elegance and intelligence (denoted by the lower trigram) regulated by the arrest (denoted by the upper) suggest the observances that adorn human (society).
4. We look at the ornamental figures of the sky, and thereby ascertain the changes of the seasons. We look at the ornamental observances of society, and understand how the processes of transformation are accomplished all under heaven.
XXI. The ‘equal division of the strong and weak lines’ is seen by taking them in pairs, though the order in the first pair is different from that in the two others. This is supposed to indicate the in- telligence of the judgments in the action of the hexagram. Kan, the lower trigram, symbolises movement; Li, the upper, intelli- gence. The fifth line’s acting in its high position does not intimate the formation of the figure from Yi, the 42nd hexagram, but calls attention to the fact that a weak line is here ‘lord of judgment.’ This does not seem natural, but the effect is good;—judgment is tempered by leniency.
XXII. The first paragraph is either superfluous or incomplete. The language of paragraph 2 has naturally been pressed into the 232 THE APPENDIXES. SECTiol.
XXIII. 1. Po denotes overthrowing or being overthrown. We see (in the figure) the weak lines (threatening to) change the (last) strong line (into one of themselves), 2. That ‘it will not be advantageous to make a movement in any direction whatever’ appears from the fact that the small men are (now) growing and increasing. The superior man acts according to (the exigency of the time), and stops all forward movement, looking at the (significance of the) symbolic figures (in the hexagram). He values the processes of decrease and increase, of fulness and decadence, (as seen) in the movements of the heavenly bodies.
service of the doctrine of changing the figures by divining manipu- lation; see p. 219, on paragraph 2 of the Thwan of hexagram 6. But as the Khang-hsf editors point out, ‘the weak line coming and ornamenting the two strong lines’ simply indicates how substan- tiality should have the help of ornament, and ‘the strong line above (or ascending) and ornamenting the two weak lines’ indicates that ornament should be restrained by substantiality. Ornament has its use, but it must be kept in check.—The closing sentence has no connexion with what precedes. Some characters are wanting, to show how the writer passes on to speak of ‘the orna- mental figures of the sky.’ The whole should then be joined on to paragraph 3. The ‘figures of the sky’ are all the heavenly bodies in their relative positions and various movements, producing day and night, heat and cold, &c. The observances of society are the ceremonies and performances which regulate and beautify the intercourse of men, and constitute the transforming lessons of sagely wisdom.
XXIII. ‘The symbolic figures in the hexagram’ are Khw4n, below, the representative of docility, acting as circumstances require; and Kan, the representative of a mountain, which arrests the progress of the traveller. The superior man of the topmost line thus interprets them, and acts accordingly. Yet he is not left without hope. Winter is followed by spring; night is XXIV. 1. ‘Ff indicates the free course and pro- gress (of what it denotes):’—it is the coming back of what is intended by the undivided line.
2. (Its subject’s) actions show movement directed by accordance with natural order. Hence ‘he finds no one to distress him in his exits and entrances,’ and ‘friends come to him, and no error is committed.’
3. ‘He will return and repeat his proper course; in seven days comes his return:’—such is the move- ment of the heavenly (revolution).
4. ‘There will be advantage in whatever direction movement is made:’—the strong lines are growing and increasing.
5. Do we not see in Ffi the mind of heaven and earth?
X XV. In Wai Wang we have the strong (first) line come from the outer (trigram), and become in the inner trigram lord (of the whole figure); we have (the attributes of) motive power and strength; we have the strong line (of the fifth place) in the succeeded by day; the moon wanes, and then begins to wax again. So will it be in political life. As we read in the Hebrew prophet Isaiah, ‘In returning and rest shall ye be saved; in quietness and in confidence shall be your strength.’
XXIV. ‘The movement of the heavenly revolution ’ in paragraph 3 has reference to the regular alternations of darkness and light, and of cold and heat, as seen in the different months of the year. Hau Hsing-kwo (of the Thang dynasty) refers to the expressions in the Shih, I, xv, ode 1, ‘the days of (our) first (month), second (month),’ &c., as illustrating the use of day for month, as we have it here; but that is to explain what is obscure by what is more so; though I believe, as stated on the Text, that ‘seven days’ is here equivalent to ‘seven months.’; ‘The mind of heaven and earth’ is the love of life and of all goodness that rules in the course of nature and providence.
234 THE APPENDIXES. SECT. I.
central position, and responded to (by the weak second):—there will be ‘great progress proceeding from correctness; such is the appointment of Heaven.
‘If (its subject and his action) be not correct, he will fall into errors, and it will not be advantageous for him to move in any direction:’—whither can he (who thinks he is) free from all insincerity, (and yet is as here described) proceed? Can anything be done (advantageously) by him whom the (will and) appointment of Heaven do not help?
XXVI. 1. In (the trigrams composing) Ta AZO we have (the attributes) of the greatest strength and of substantial solidity, which emit a brilliant light; and indicate a daily renewal of his virtue (by the subject of it).
2. The strong line is in the highest place, and suggests the value set on talents and virtue; there iS power (in the upper trigram) to keep the strongest in restraint:—all this shows ‘the great correctness’ (required in the hexagram).
3. ‘The good fortune attached to the subject's not seeking to enjoy his revenues in his own family’ shows how talents and virtue are nourished.
XXV. The advocates of one trigram’s changing into another, which ought not to be admitted, we have seen, into the interpretation of the Yi, make Wii Wang to be derived from Sung (No. 6), the second line there being manipulated into the first of this; but this representation is contrary to the words of the text, which make the strong first line come from the outer trigram, i.e. from Kien. And so it does, as related, not very intelligibly, in Appendix V, ro, an, the lower trigram here, being ‘ the eldest son,’ resulting from the first application of Khwan to Khien. The three peculiarities in the structure of the figure afford the auspice of progress and success; and very striking is the brief and emphatic declaration, that such progress is ‘the appointment of Heaven,’ 4. ‘It will be advantageous to cross the great stream:’—(the fifth line, representing the ruler,) is responded to by (the second, the central line of Khien, representing) Heaven.
X XVII. 1. ‘1 indicates that with firm correctness there will be good fortune:’—when the nourishing is correct, there will be good fortune. ‘We must look at what we are seeking to nourish:’—we must look at those whom we wish to nourish. ‘We must by the exercise of our thoughts seek the proper aliment:’— we must look to our own nourishing of ourselves.
2. Heaven and earth nourish all things. The sages nourish men of talents and virtue, by them to reach to the myriads of the people. Great is (the work intended by this) nourishing in its time!
XXVI. In paragraph 1, T& KAf evidently means the ‘grand accumulation’ of virtue, indicated by the attributes of its compo- nent trigrams. ‘Substantial solidity’ may very well be given as the attribute of mountains.
‘The strong line in the highest place’ of paragraph 2 is line 6, whose subject is thus above the ruler represented by 5, and has the open firmament for his range in doing his work. This, and his ability to repress the strongest opposition, show how he is sup- ported by all that is correct and right.
In a kingdom where the object of the government is the accumu- lation of virtue, good and able men will not be left in obscurity.
What will not a high and good purpose, supported by the greatest strength, be able to do?
XXVII. Many of the critics, in illustration of paragraph 1, refer appropriately to Mencius, VI, i, chap. 14.
In illustration of paragraph 2 they refer to the times and court of Yao and Shun, sage rulers, from whose cherishing and nourishing came Yii to assuage the waters of the deluge, 3f to teach the people agriculture, Hsieh as minister of instruction, Kao YAo as minister of crime, and others;—all to do the work of nourishing the people.
236 THE APPENDIXES. SECT. I.
XXVIII. 1. Ta Kwo shows the great ones = the undivided lines) in excess.
2. In ‘the beam that is weak’ we see weakness both in the lowest and the topmost (lines).
3. The strong lines are in excess, but (two of them) are in the central positions. The action (of the hexagram is represented by the symbols of) flexibility and_ satisfaction. (Hence it is_ said), ‘There will be advantage in moving in any direc- tion whatever; yea, there will be success.’
4. Great indeed is (the work to be done in) this very extraordinary time.
XXIX.1. Khan repeated shows us one defile succeeding another.
2. This is the nature of water;—it flows on, without accumulating its volume (so as to overflow); it pursues its way through a dangerous defile, with- out losing its true (nature).
3. That ‘the mind is penetrating’ is indicated by the strong (line) in the centre. That ‘action (in accordance with this) will be of high value’ tells us that advance will be followed by achievement.
4. The dangerous (height) of heaven cannot be ascended; the difficult places of the earth are moun- XXVIII. Paragraph 3. In the Great Symbolism ‘ wood’ appears as the natural object symbolised by Sun, and not‘ wind,’ which we find more commonly. The attribute of ‘flexibility,’ however, is the quality of Sun, whether used of wind or of wood.
Paragraph 4. Such a time, it is said, was that of Yao and Shun, of Thang the Successful, and of king WO. What these heroes did, however, was all called for by the exigency of their times, and not by whim or principle of their own, which they wished to make prominent.
HEX, 30. APPENDIX I. Bag tains, rivers, hills, and mounds. Kings and princes arrange, by means of such strengths, to maintain their territories. Great indeed is the use of (what is here) taught about seasons of peril.