5. ‘He contends;—and with great fortune:'— this is shown by his holding the due mean and being in the correct place.
6. ‘He receives the robe through his conten- tion: —but still he is not deserving of respect.
VII. (The trigram representing) the earth and in the midst of it that representing water, form Sze. The superior man, in accordance with this, nourishes and educates the people, and collects (from among them) the multitudes (of the hosts).
1. ‘The host goes forth according to the rules (for) such a movement:’—if those rules be not ob- served, there will be evil.
VI. The symbolism here is different from that in the Text of the Thwan. We have the visible sky ascending and water or rain descending, which indicate, one hardly sees how, opposition and contention. The lesson as to the course of the superior man is a good one, but might with equal propriety be deduced from many other hexagrams.
Hsiang An-shih (Sung dynasty) says that the first part of para- graph 2 is all to be taken as the language of the duke of Kau, the characters being varied; the rest is the remark of the writer of this treatise.
It is observed that the returning to (the study of Heaven’s) ordi- nances, and changing the wish to contend, in paragraph 4, are not two things, but only one; ‘the ordinances (ming) meaning what is right in principle. The wish to contend was wrong in principle, and is now abandoned.
‘The robe’ takes the place of ‘the leathern sash’ in paragraph 6; but the sash was merely an appendage of the robe.
276 THE APPENDIXES. SECT. I.
2. ‘He is in the midst of the host, and there will be good fortune:’—he has received the favour of Heaven. ‘The king has thrice conveyed to him the orders (of) his favour:’—(the king) cherishes the myriad regions in his heart.
3. ‘The host with the possibility of its having many idle leaders:’—great will be its want of success.
4. ‘The host is in retreat; but there is no error:’ —there has been no failure in the regular course.
5. ‘The oldest son leads the host:’—its move- ments are directed by him in accordance with his position in the centre. ‘ Younger men idly occupy their positions:’—the employment of ‘such men is improper.
6. ‘The great ruler delivers his charges:’— thereby he rightly apportions merit. ‘Small men should not be employed:’—they are sure to throw the states into confusion.
VII. ‘The Great Symbolism’ here is not more satisfactory than in other paragraphs of it which have already come before us. XO Hs? says:—‘ As the water is not outside the earth, so soldiers are not outside the people. Therefore if (a ruler) be able to nourish the people, he can get the multitudes (of his hosts).’ Is the meaning this,—that originally the people and soldiers are one body; that a portion of the people are taken out from among the mass, as occasion requires, to do the duty of soldiers; and that the nourish- ment and education of the people is the best way to have good soldiers ready for use on any emergency? Compare the saying of Confucius in Analects XIII, xxx.
What is said on the second line, that the general ‘has received the favour of Heaven,’ refers of course to the entire confidence reposed in him by the ruler or king, the subject of line 5. In this way Thien here is equal to Thien wang, so frequent in the ‘Spring and Autumn,’ and meaning—‘ King by the grace of HEX, 8. APPENDIX II. 277 VIII. (The trigram representing) the earth, and over it (that representing) water, form Pi. The ancient kings, in accordance with this, established the various states and maintained an affectionate relation to their princes.
1. From ‘the seeking union with its object’ shown in the first line, divided, there will be other advantages.
2. ‘The movement towards union and attachment proceeds from the inward (mind):’—(the party con- cerned) does not fail in what is proper to himself.
3. ‘Union is sought with such as ought not to be associated with:’—but will not injury be the result?
4. ‘Union is sought (by the party intended here) with one beyond himself, and (in this case) with a worthy object:'—he is following (the ruler) above him.
s. ‘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 en Heaven. But the great powers given to the general are from the king’s wish through him to promote the good of all the nation.
In military operations there must be one ruling will and mind. A divided authority is sure to be a failure. But ‘a retreat’ is no evidence of failure in a campaign. When advance would lead to disaster, retreat is the regular course to pursue.
Other ways can be found to reward small men. They ought not to be placed in situations where the condition of others will depend on them.
278 THE APPENDIXES. SECT. I.
‘his allowing the escape of those in front of him, ‘That the people of his towns do not warn one another (to prevent such escape),’ shows how he, in his high eminence, has made them pursue the due course.
6. ‘ 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 ‘ht. 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 VII. ‘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 X4u’s text. I Suspect that there is some corruption of the text. The two verbs ‘neglecting’ and ‘taking’ seem to be used, the one for the other.
HEX. 9. APPENDIX II. 279 husband who) cannot maintain correctly his relations with his wife.
4. ‘He is possessed of sincerity; his (ground for) apprehension is dismissed:’—(the subjects of the lines) above agree in aim with him.
5. ‘He is possessed of sincerity, and draws others to unite with him:’—he does not use only his own rich resources.
6. ‘The rain has fallen and (the onward progress) is stayed:'—the power (denoted in the figure) has accumulated to the full. ‘If the superior man prose- cute his measures, there will be evil:'—he will find himself obstructed.
$e IX. The suitability of the symbolism here is made all to turn on the wind. ‘Wind,’ says AQ, ‘is simply the air, without solid sub- stance; it can restrain, but not for long.” The wind moves in the sky for a time, and then ceases. The process of thought from the symbol to the lesson is not easily traced. Is it meant to say that virtue manifesting itself outwardly—in the carriage and speech—is, however good, but a small matter, admirable in an officer, or even a feudal lord, but that we look for more in a king, the Head of a nation?
Khang-ze calls attention to the addition to the duke of Xau’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 ‘haye sincerity. Being the first line, moreover, of Sun, the two others take their character from it.
Line s, being undivided, and occupying the most important place in the figure, according to the value usually attached to the lines, is 280 THE APPENDIXES. SECT. I.
X. (The trigram representing) the sky above, and below it (that representing the waters of) a marsh, form Li. The superior man, in accordance with this, discriminates between high and low, and gives settlement to the aims of the people.
1. “He treads his accustomed path and goes for- ward:’—singly and exclusively he carries out his (long-cherished) wishes, 2. ‘A quiet and solitary man, to whom, being firm and correct, there will be good fortune: ’—holding the due mean, he will not allow himself to be thrown into disorder.
3. ‘A one-eyed man (who thinks that he) can see:’—he is not fit to see clearly. ‘A lame man (who thinks that he can) tread well: ’—one cannot walk along with him. ‘The ill fortune of being bitten’ arises from the place not being the proper one for him. ‘A (mere) bravo acting the part of a great ruler:’—this is owing to his aims being (too) violent.
4. ‘He becomes full of apprehensive caution, and in the end there will be good fortune: ’—his aim takes effect.
5. ‘ He treads resolutely; and though he be firm and correct, there is peril:'—this is due to his being in the position that is correct and appropriate to him.
said ‘ to be rich,’ or ‘ to have rich resources.’ With these he unites with the ‘subjects’ of line 4 to effect their common object.
Under line 6 we are told that the restraint is at its height, and the restrained should keep still for a time. The paragraph is metrical. The paragraphs to lines 1, 2, 3, all thyme together. So do those to 4, 5; and now under 6, we have a couplet:— ‘Lo! rain, lo! rest, the power is full! Good man! hold hard. Obstructions rule,’ HEX. II. APPENDIX II. 281 6. ‘ There will be great good fortune,’ and that in the occupancy of the topmost line:—this is great matter for congratulation.
XI. (The trigrams for) heaven and earth in com- munication together form Thai. The (sage) sove- reign, in harmony with this, fashions and completes (his regulations) after the courses of heaven and earth, and assists the application of the adaptations furnished by them,—in order to benefit the people.
1. ‘The good fortune of advance, (as suggested by the emblem of) the grass pulled up,’ arises from the will (of the party intended) being set on what is external to himself.
2. ‘He bears with the uncultivated, and proves himself acting in accordance with the due mean: '— for (his intelligence is) bright and (his capacity is) great.
3. ‘There is no going away so that there shall not be a return’ refers to this as the point where the interaction of heaven and earth takes place.
4. ‘He comes fluttering (down), not relying on X. ‘The sky above and a marsh lying below it is true,’ says Khang-3ze, ‘in nature and reason; and so should be the rules of propriety on which men tread.’ This symbolism is far-fetched; and so is the application of it, if in any way drawn from it. But it is true that the members of a community or nation must keep their several places and duties in order to its being in a state of good order.
For lines 1, 2, 3, and 4, see notes on the Text.
If we might translate the conclusion of what is said on line 5, by—‘in the position that is correctly appropriate to him,’ the meaning would be more clear, though still the assumption which I have pointed out on the Text would underlie the statement; and as evidently as there, what is said under line 6 is but a truism.
282 THE APPENDIXES. SECT. Ie 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. AAing-3ze says:—‘A ruler should frame his laws and regulations so that the people may avail themselves of the seasons of heaven, and of the advantages afforded by the earth, assisting their transforming and nourishing services, and completing their abundant and admirable - benefits. Thus the breath of spring, calling forth all vegetable life, gives the law for sowing and planting; the breath of autumn, completing and solidifying all things, gives the law for ingathering and storing,’ &c.
The subject of line 1 has ‘his will on what is external to him- self:’—he is bent on going forward.
A Hs? explains what is said on paragraph 4, that the upper lines ‘are out of their real place where they are,’ or, literally, ‘ have lost their substantiality,’ by the remark that ‘ their proper place, as being weak lines, is below.’ The editors of the imperial edition prefer another explanation, on which I need not enter.
HEX. 12. APPENDIX II. 283 1. ‘The good fortune through firm goodness, (suggested by) the pulling up of the grass,’ arises from the will (of the parties intended) being bent on (serving) the ruler.
2. ‘The great man, comporting himself as the distress and obstruction require, will have success:'— he does not allow himself to be disordered by the herd (of small men).
3. That ‘his shame is folded in his breast’ is owing to the inappropriateness of his position.
4. ‘He acts in accordance with the ordination (of Heaven), and commits no error:’—the purpose of his mind can be carried into effect.
5. ‘ The good fortune of the great man’ arises from the correctness of his position.
6. ‘The distress and obstruction having reached its end, it is overthrown and removed:’—how could it be prolonged?
XII. ‘The Great Symbolism’ here is sufficiently explained in the first Appendix. The application, however, is here again difficult, though we may try to find in it a particular instance of the inter- ruption of communication,—in great merit not meeting with its reward.
The subject of the first line is one of the cluster of small men who are able to change their mind, and set their hearts to love their ruler.
The subject of the second line is a ‘great man,’ and occupies the place in the centre.
The subject of the third line is weak, and does not occupy his correct position;—hence the symbolism.
The fourth line is near the fifth, the ruler’s place. It is a strong line in an even place; but acting’ according to the will of Heaven or of the ruler, its subject gets his purpose carried out.
The subject of the fifth line is the great man, the ruler in his right place. Hence he is successful, and in the last line, we see 284 THE APPENDIXES. SECT. I.
XIII. (The trigrams for) heaven and fire form Thung Zan. The superior man, in accordance with this), distinguishes things according to their kinds and classes.
1. ‘(The representative of) the union of men is just issuing from his gate:'"—who will blame him?
2. ‘(The representative of) the union of men appears in relation with his kindred: ’—that is the path to 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-wall;’ but yielding to the right, ‘he does not proceed to make the attack (he contemplated).’ (Where it is said), ‘ There will be good fortune,’ (that shows how) he feels the strait he is in, and returns to the rule of law.
5. The first action of (the representative of) the union of men (here described) arises from his central position and straightforward character. ‘ The meet- ing secured by his great host’ intimates that the opponents of it have been overcome.
6. ‘(The representative of) the union of men appears in the suburbs:’—his object has not yet been attained.
how the distress and obstruction are come to an end. It was in the order of change that they should do so.
XIII. The style of ‘heaven and fire form Thung Z&n’ is such as to suggest the appearance of fire ascending up, blazing to the sky, and uniting with it. The application of the symbolism is again perplexing.
In line 1, the party just issuing from his gate has all the world HEX. 14. APPENDIX ll. 285 XIV. (The trigram for) heaven and (that of) fire above it form Ta Yd. The superior man, in accordance with this, represses what is evil and gives distinction to what is good, in sympathy with the excellent Heaven-conferred (nature).
1. This first line, undivided, of T& Yd 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 keepshisgreat resources under restraint:’— his wisdom discriminates clearly (what he ought todo).
5. ‘ His sincerityisreciprocated by alltheothers:’— his sincerity serves to stir and call out what is in their minds. ‘The good fortune springing froma display of proper majesty’ shows how they might (other- wise) feel too easy, and make no preparation (to serve him).
before him, with which to unite. Selfish thoughts disposing to union have no place in him.
In line 2, union (only) with kindred implies narrowness of mind.
For line 3, see note on the Text.
In line 4, stress should be laid on ‘ yielding to the right.’
For line 5, see note on the Text.
The Khang-hst editors append the following note to the last paragraph:—‘ Under line 1 it is said that “union in the open country indicates progress and success,” while here it is only said that “‘ with union in the suburbs there is no cause for repentance.” Beyond the suburbs was the open country, and till the union reached so far, the object of the hexagram was not attained. We may truly say that Confucius was a skilful reader of the duke of Kau. Of course the editors did not doubt Confucius’ authorship of all the Appendixes.
286 THE APPENDIXES. SECT. I.
6. ‘The good fortune attached to the topmost line of Ta YQ’ arises from the help of Heaven.
XV. (The trigram for) the earth and (that of) a mountain in the midst of it form Ahien. The superior man, in accordance with this, diminishes what is excessive (in himself), and increases where there is any defect, bringing about an equality, ac- cording to the nature of the case, in his treatment (of himself and others).
1. ‘ The superior man who adds humility to humi- lity’ is one who nourishes his (virtue) in lowliness.
2. ‘The good fortune consequent on being firm and correct, where the humility has made itself recognised,’ is owing to the possessor’s having (the virtue) in the core of his heart.
3. ‘The superior man of (acknowledged) merit, and yet humble:’—the myriads of the people will submit to him.
4. ‘One, whose action would be in every way advantageous, stirs up his humility the more:’— (but in doing so) he does not act contrary to the (proper) rule.
5. ‘He may advantageously use the force of arms: —correcting, that is, those who do not submit.
XIV. ‘Fire above the sky’ will shine far; and this is supposed to symbolise the vastness of the territory or of the wealth implied in the possession of what is great. The superior man, in governing men, especially in a time of prosperity and wealth, must set himself to develope what is good in them, and repress what is evil. And this will be in accordance with the will of Heaven, which has given to all men a nature fitted for goodness.
All the comment that is necessary on the symbolism of the several lines may be gathered from the comments on the Text.
HEX. 16. APPENDIX II. 287 6. ‘His humility has made itself recognised:’'— (but) all his aims have not yet been attained. ‘He may employ the force of arms, (but only) in correct- ing (his own) towns and state.’
XVI. (The trigrams for) the earth and thunder issuing from it with its crashing noise form Yii. The ancient kings, in accordance with this, com- posed their music and did honour to virtue, pre- senting it especially and most grandly to God, XV. The earth is low, and in the midst of it is a high mountain; but I fail to see how this can symbolise humility. Nor does Regis’ representation of it much improve the case:-—‘ Monte’ (ait glossa) ‘nihil est altius in terra, quae est summe abjecta. At cum is de- clivis sit, imago esse potest humilis modestiae.’ I find the following note on the paragraph in my copy of the ‘ Daily Lessons’ (see Pre- face):—‘ The five yin lines above and below symbolise the earth; the one yang line in the centre is “‘ the mountain in the midst of the earth.’ The many yin lines represent men’s desires; the one yang line, heavenly principle. The superior man, looking at this symbolism, diminishes the multitude of human desires within him, and increases the single shoot of heavenly principle; so does he become grandly just, and can deal with all things evenly according to the nature of each. In whatever circumstances or place he is, he will do what is right.’ This is certainly very ingenious, but one shrinks from accepting a view that is not based on the component trigrams.
Under line 1, ‘ nourishes his (virtue)’ is, literally, ‘ pastures him- self’ He is all humility. That makes him what he is.
Under line 4, ‘ the (proper) rule’ is the rule proper for the subject of the line in his circumstances so near the place of the ruler.
Under line 5, ‘the refusal to submit’ makes an appeal to force necessary. Even the best and humblest ruler bears the sword, and must not bear it in vain.
Kt 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.
288 THE APPENDIXES. SECT. I.
when they associated with Him (at the service) their highest ancestor and their father.
1. ‘ The (subject of the) first line proclaims his pleasure and satisfaction:’—there will be evil; his wishes have been satisfied to overflowing.
2. ‘(He sees a thing) without waiting till it has come to pass; with his firm correctness there will be good fortune:’—this is shown by the central and correct position (of the line).
3. ‘He looks up (for favours), while he indulges the feeling of satisfaction; there will be occasion for repentance:'—this is intimated by the position not being the appropriate one.
4. ‘From him the harmony and satisfaction come; great is the success which he obtains:’—his aims take effect on a grand scale.
5. ‘(The subject of) the fifth line has a chronic complaint: ’—this is shown by his being mounted on the strong (line). ‘ He still lives on without dying:’— he is in the central position, (and its memories of the past) have not yet perished.
6. ‘With darkened mind devoted to the harmony and satisfaction (of the time),’ as shown in the top- most (line):—how can one in such a condition con- tinue long?
XVI. ‘The Great Symbolism’ here is more obscure than usual. A thunderstorm clears the air and removes the feeling of oppression, of which one is conscious before its occurrence. Is this all that is meant by making the trigrams of the earth and thunder form Yii, the hexagram of harmony and satisfaction? What is meant, moreover, by making the thunder ‘issue,’ as the Chinese text says, from the earth? ‘Then as to the application of this symbolism, I can trace the author’s idea but imperfectly. To say that the thunder crash suggested the use of music, as some critics do, is HEX. 17. APPENDIX II. 289 XVII. (The trigram for the waters of) a marsh and (that for) thunder (hidden) in the midst of it form Sui. The superior man in accordance with this, when it is getting towards dark, enters (his house) and rests.
1. ‘He is changing the object of his pursuit:’— but if he follow what is correct, there will be good fortune. ‘He goes beyond (his own) gate to find asso- ciates:’—he will not fail (in the method he pursues).
2. ‘He cleaves to the little boy:’—he cannot be with the two at the same time.
3. ‘He cleaves to the man of age and experi- ence:’—by the decision of his will, he abandons (the youth) below.
4. ‘He is followed and obtains adherents:’— according to the idea (of the hexagram), this is evil. ‘He is sincere in his course:’"—showing his intelli- gence, and leading to achievement.
5. ‘He is sincere in fostering what is excellent:’— his position is correct and in the centre.
absurd. The use of music at sacrifices, however, as assisting the union produced by those services between God and his wor- shippers, and the present and past generations, agrees with the general idea of the figure. I must suppose that the writer had in mind the sacrifices instituted by the duke of au, as related in the Hsiao King, chap. ix.
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.
290 THE APPENDIXES. SECT. I.
6. ‘The sincerity is firmly held and clung to, as shown in the topmost line:’—(the idea of the hexa- gram) has reached its extreme development.
XVIII. (The trigram for) a mountain, and below it that for wind, form Ka. The superior man, in accordance with this, (addresses himself to) help the people and nourish his own virtue.
1. ‘He deals with the troubles caused by his father:’—he feels that he has entered into the work of his father.
2. ‘He deals with the troubles caused by his mother:’—he holds to the course of the due mean.
3. ‘He deals with the troubles caused by his father:’—1in the end there will be no error.
4. ‘He views indulgently the troubles caused by his father:’—if he go forward, he will not succeed.
5. ‘He deals with the troubles caused by his father, and obtains praise:’—he is responded to (by the subject of line two) with all his virtue.
XVII. An explosion of thunder amidst the waters of a marsh would be succeeded by a tremulous agitation of those waters; so far there would be a following of the movement of the lower tri- gram by the upper. Then in the application of the symbolism we have an illustration of action following the time, that is, according to the time; which is a common use of the Chinese character Sui. Neither the symbolism, however, nor its application adds much to our understanding of the text.
Paragraph 1 consists of two lines that rhyme; and paragraphs 4 (two lines), 5, and 6 do the same. According to Ki Yen-wa, paragraphs 2 and 3 also rhyme; but this appears to me doubtful. The symbolism of these paragraphs is sufficiently explained in the notes on the Text. Some peculiarities in their style (in Chinese) are owing to the bonds of the rhyme.
HEX. 19. APPENDIX II. 2QI 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 Ahang-3ze, ‘encounters the mountain, it is driven back, and the things about are all scattered in disorder; such is the emblem of the state denoted by Kf’ ‘The nourishing of virtue’ appears especially in line 6; all the other lines belong to the ‘helping of the people.’
The subject of line 1 has entered into the work of his father, and brings it about that his father is looked on as blameless. The ‘due mean’ of line 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.
292 THE APPENDIXES. SECT. I.
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 Ad Hsi, symbolical of the approach of superiors to the inferior people, and then the two predicates about the superior man are descriptive of him in that approach, the instruction being symbolised by ‘Tui, and the supporting by Khwan. The Khang- hst 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.
At Hs? 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-hs? 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 interna] here,’ have, they say, the same reference,—the state, namely, of the whole kingdom, the expressions differing according to the different standpoints from which they are made. The view in the translation is that of AQ Hsf. It is difficult to hold the balance between them. The newer view, perhaps, is the preferable.
HEX. 21. APPENDIX II. 293 2. ‘The firm correctness of a woman, in peeping out from a door’ is also a thing to be ashamed of (in a superior man).
‘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.
‘He contemplates his own character:’—he cannot even yet let his mind be at rest.
X XI. (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 x is superficial, and does not reach far.
Line 3. ‘He will not err in the pain to be pursued; ’—advancing or receding as is best.
Line 4. ‘ The glory of the kingdom’ is the virtue of the sovereign and the character of his administration, With the sentiment com- pare Mencius, VII, i, chap. 21. 2.
294 THE APPENDIXES. SECT. I.
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.