‘It will be advantageous to meet the great man:’—by his course he follows that noble (lord of the figure).
XXXIX. The Symbolism is described here a little differently from the form of it in Appendix I. Ahang-3ze brings the same meaning out of it, however, in the following way:—‘ We have here a steep and difficult mountain, and again on the top of that there 316 THE APPENDIXES. SECT. IT.
XL. (The trigram representing) thunder and that for rain, with these phenomena in a state of mani- festation, form Kieh. The superior man, in accord- ance with this, forgives errors, and deals gently with crimes.
1. The strong (fourth) line and the weak line here are in correlation:—we judge rightly in saying that ‘its subject will commit no error.’
2. ‘The good fortune springing from the firm correctness of the second line, undivided,’ is due to its subject holding the due mean.
3. For ‘a porter with his burden to be riding in a carriage’ is a thing to be ashamed of. ‘It is he himself that tempts the robbers to come:’—on whom besides can we lay the blame? (See Appendix III, i, 48.)
4. ‘Remove your toes:’—the places (of this line is water; each of the two trigrams is an emblem of perilousness. There is peril, both above and below, in the figure; and hence it represents the difficulties of the state.’ The application of the symbolism is illustrated by the words of Mencius, ‘When we do not, by what we do, realise (what we desire), we must turn inwards and examine ourselves in every point.’
From the lesson in paragraph 2 we saw that the moral value of conduct is independent of failure or success. It is said, ‘Though the difficulties be too great for him to overcome, the sage accepts his desire, in order to stimulate others to loyal devotedness.’
On paragraph 3, Khung Ying-ta says:—‘ Of the three lines of the lower trigram only the third is yang, above the two others which are of the yin nature. They cling to it, and are repre- sented as if rejoicing in it.
The view given of paragraph 4 is that of the Khang-hs? editors.
‘ The friends ' in paragraph 5 are the subjects of the second line, the correlate of 5, and also of the two other lines of the lower trigram.
Sa Shih (a. p. 1036-1101) remarks on paragraph 6 that by ‘the inside,’ and ‘ the noble,’ we are to understand the subject of line 5.
HEX. 4I. APPENDIX II. slg and of the third and first) are all inappropriate to them.
5. When ‘the superior man executes his function of removing (whatever is injurious to the idea of the hexagram), small men will of themselves retire.
6. ‘A prince with his bow shoots a falcon:’— thus he removes (the promoters of) rebellion.
XLI. (The trigram representing) a mountain and beneath it that for the waters of a marsh form Sun. The superior man, in accordance with this, restrains his wrath and represses his desires.
1. ‘He suspends his own affairs and hurries away (to help the subject of the fourth line):’—the (sub- ject of that) upper (line) mingles his wishes with his.
XL. It is a common saying that thunder and rain clear the atmosphere, and a feeling of oppression is relieved. The last paragraph of Appendix I, however, leads us to understand the Symbolism of the phenomena of spring. The application seems to refer to the gentle policy of a conqueror forward to forgive the opposition of those who offer no more resistance.
The subject of line 2 is a minister or officer; and the Khang-hsi editors say that while straightforwardness, symbolised by the arrow, is the first duty of an officer, if he do not temper that quality by pursuing the due medium, which is symbolised by the yellow colour of the arrow, but proceed by main force, and that only, to remove what is evil, he will provoke indignation and rebellion. The “three foxes’ are not alluded to in this second paragraph.
On paragraph 4 the same editors say:—‘ The subject of this line is not in the central nor in an odd place; he has for his correlate the subject of line 1 and for his close associate that of line 3, both of which lines are weak in strong places. Hence it is said, that they are all in places inappropriate to them.’
What paragraph 5 says, that ‘the small men retire, means that believing in the sincerity of the ruler’s determination to remove all evil men, they retire of themselves, or strive to conform to his wishes.
318 THE APPENDIXES. SECT. II.
2. ‘It will be advantageous for (the subject of) the second line, undivided, to maintain his firm correctness:’—his central position gives its character to his aim.
3. ‘One man, walking, (finds his friend):—when three are together, doubts rise among them.
4. ‘He diminishes the ailment under which he labours:’—this is matter for joy.
5. ‘The great good fortune attached to the fifth line, divided,’ is due to the blessing from above.
6. ‘He gives increase to others without taking from what is his own:’—he obtains his wish on a grand scale.
XLI. ‘ The waters of a marsh are continually rising up in vapour to bedew the hill above it, and thus increase its verdure; what is taken from the marsh gives increase to the hill.’ This is very far-fetched. In the application again the superior man acts only on himself, and for himself;—which has nothing to do with those of low degree giving to those above them. ‘This application, how- ever, agrees with what, as we have seen on the Text, was AAang- 3ze’s view of the meaning of the hexagram.
The explanation appended to paragraph 1 seems to be to account for the subject of line 1 hurrying away to the help of line 4.
‘His aim’ is to abide where he is, and help the subject of 5 by the exhibition of ‘ firm correctness.’
The Khang-hsi editors observe that paragraph 3 is true indeed of three men; and not of three men only, but of many repetitions of thought or action.
The same editors say on paragraph 5 that ‘the blessing from above is explained, by many, of the oracles obtained through divining with the tortoise-shell; but that looking at the text on line 2 of the next hexagram, and that Tf (spoken of there) is the lord of all spirits, the term “above” here is most naturally explained of Heaven's mind, whose acceptance cannot be gainsaid by men or spirits.’
Khang-3ze says on paragraph 6, though I do not see the rele- HEX. 42. APPENDIX II. 319 XLII. (The trigram representing) wind and that for thunder form Yi. The superior man, in accord- ance with this, when he sees what is good, moves towards it; and when he sees his errors, he turns from them.
1. ‘If the movement be greatly fortunate, no blame will be imputed to him:’— though it is not for one in so low a position to have to do with great affairs.
2. ‘Parties add to his stores:’—they come from beyond (his immediate circle) to do so.
3. ‘Increase is given by means of what is evil and difficult:’—as he has in himself (the qualities called forth).
4. ‘His advice to his prince is followed:’—his (only) object in it being the increase (of the general good).
5. ‘(The ruler) with sincere heart seeks to benefit (all below):’—there need be no question (about the result). ‘(All below) with sincere heart acknowledge (his goodness):'—he gets what he desires on a great scale.
6. ‘To his increase none. will contribute:’—this expresses but half the result. ‘Many will seek to assail him:’—they will come from beyond (his immediate circle) to do so.
vancy of his remarks:—‘ Dwelling on high, and taking nothing from those below him, but on the contrary giving more to them, the superior man accomplishes his aim on a grand scale. The aim of the superior man is simply to be increasing what others have;—that and nothing else.’
XLII. The Symbolism here is different from what we gather from the former Appendix. Sun no longer symbolises wood, but, as 20 THE APPENDIXES. SECT. II.
G2 XLIII. (The trigram representing) heaven and that for the waters of a marsh mounting above it form Kwai. The superior man, in accordance with this, bestows emolument on those below him, and dislikes allowing his gifts to accumulate (undis- pensed).
1. ‘Without (being able to) succeed, he goes forward:’—this is an error.
2. ‘Though hostile measures be taken against him, he need not be anxious:’—he pursues the course of the due mean.
3. ‘The superior man looks bent on cutting off the culprit:’--there will in the end be no error.
4. ‘He walks slowly and with difficulty:’—he is not in the place appropriate to him.
‘He hears these words, but does not believe them:’—he hears, but does not understand.
5. ‘If his action be in harmony with his central it more commonly does, wind. Thunder and wind, it is sup- posed, increase each the other; and their combination gives the idea of increase. Then the application, good in itself, must be treated very nicely, as it is by the Khang-hs? editors, in order to make out any connexion between it and the Symbolism.
Paragraph 1. ‘ One in a low position should not move in great affairs;’—not a son, it is said, while his father is alive; nor a min- ister, while his ruler governs; nor a member of an official depart- ment, while its head directs its affairs. If such a one do initiate such an affair, only great success will excuse his rashness.
Paragraph 2. Line 5 is the proper correlate of 2; and its subject will be among the contributing parties. But others ‘beyond’ will be won to take part with him.
Paragraph 3. There is a soul of good even in men who seem only evil; and adversity may quicken it.
Paragraph 6. As in line 2 the attractive power of benevolence is shown, so in line 6 we have the repulsive power of selfishness exhibited. Mark the ‘from beyond’ in both paragraphs.
HEX. 44. APPENDIX II. 321 position, there will be no error:’—but his standing in the due mean is not yet clearly displayed.
6. ‘There is the misery of having none on whom to call:’—the end will be that he cannot continue any longer.
XLIV. (The trigram representing) wind and that for the sky above it form Kau. The sovereign, in accordance with this, delivers his charges, and promulgates his announcements throughout the four quarters (of the kingdom).
1. ‘Tied and fastened to a metal drag:’—(this XLIII. We can only understand the mounting of the waters of a marsh up into the sky of the phenomenon of evaporation; and certainly the waters so formed into clouds will be condensed, and come down again as rain. ‘This may be taken as an image of dispersion, but not of displacement in the sense of the Text of the hexagram.
The first clause of the application follows naturally enough from the above interpretation of the Symbolism. At Hs? says he does not understand the second clause. Many critics adopt the view of it which appears in the translation.
Paragraph 2 does not mention the precautionary measures taken in the Text by the subject of the line, from which the conclusion would follow quite as naturally as from his central position. The Khang-hsi editors, however, say that the not having recourse lightly to force is itself the due course.
Line 3 responding, and alone of all the strong lines responding to 6, may appear at first irresolute, and not prepared for decided measures; but ‘in the end’ its subject does what is required of him.
The contiguity of line 5 to the divided 6, is supposed to have some bad effect on its subject, so that while he does what his central position requires, it is not without an effort. ‘If a man,’ says Khang-3ze, ‘cherish a single illicit desire in his mind, he has left the right way. The admonition here conveyed is deep.’
322 THE APPENDIXES., SECT. Il.
describes the arrest of) the weak (line) in its ad- vancing course.
2. ‘He has a wallet of fish:’—it is right for him not to allow (the subject of the first line) to get to the guests.
3. ‘He walks with difficulty:’—but his steps have not yet been drawn (into the course of the first line).
4. ‘The evil’ indicated by there being ‘no fish in the wallet’ is owing to (the subject of the line) keeping himself aloof from the people.
5. ‘The subject of the fifth line, undivided, keeps his brilliant qualities concealed:’—as is indicated by his central and correct position.
‘(The good issue) descends (as) from Heaven:’— his aim does not neglect the ordinances (of Heaven).
6. ‘He receives others on his horns:’—he is exhausted at his greatest height, and there will be cause for regret.
XLIV. Wind, blowing all-under the sky, penetrates everywhere, and produces its natural effect; and it is a good application of this phenomenon that follows; but it has nothing to do with the meaning of Kau and the interpretation of the hexagram, as taught in the Text. The Khang-hsi editors perceive this, and deal with the Symbolism after a method of their own, on which it is unne- cessary to enter.
Paragraph 1. My supplement, ‘ This describes the arrest of,’ is a conclusion from the whole of the Text on the line. All the com- mentaries have it.
In the ‘ Daily Lecture’ it is said that the lesson of paragraph 2 is that ‘the subject of the line should make the repression of 1 his own exclusive work, and not allow it to pass on to the subject of any of the other lines.’ That view is rather different from the one indicated in my supplement.
‘His steps have not been drawn into the course of the first HEX. 45. APPENDIX II. 323 XLV. (The trigram representing the) earth and that for the waters of a marsh raised above it form Shui. The superior man, in accordance with this, has his weapons of war put in good repair, to be prepared against unforeseen contingencies.
1. ‘In consequence disorder is brought into the sphere of his union:’—his mind and aim are thrown into confusion.
2. ‘He is led forward; there will be good fortune, and freedom from error:’—(the virtue proper to) his central place has not undergone any change.
3. ‘If he go forward, he will not err:’—in the subject of the topmost line there is humility and condescension.
4. ‘If he be grandly fortunate, he will receive no blame:’—(this condition is necessary, because) his position is not the one proper to him.
5. ‘ There is the union (of all) under him in the place of dignity:’—(but) his mind and aim have not yet been brilliantly displayed.
line:’—we have to supply, ‘and therefore there will be no great error.’
Paragraph 4. See what is said on the Text. But that the subject of the line stands alone is owing, it is here implied, to his own impatience. If he could exercise forbearance, he would find a proper opportunity to check the advance of the subject of line 1.
The subject of line 5, while mindful of his task in the hexagram,— to repress the advance symbolised by 1,—yet keeps his wise plans concealed till the period of carrying them into execution, deter- mined by the ordinances of Heaven, has arrived. ‘Then comes the successful stroke of his policy as if it were directly from Heaven.
The subject of line 6 really accomplishes nothing to repress the advance of the unworthy; but he keeps himself from evil commu- nication with them. He is not to be charged with blameable error, though more and better might have been expected of him.
324 THE APPENDIXES. SECT. II.
6. ‘He sighs and weeps:’—he does not yet rest in his topmost position.
XLVI. (The trigram representing) wood and that for the earth with the wood growing in the midst of it form Shang. The superior man, in accord- ance with this, pays careful attention to his virtue, and accumulates the small developments of it till it is high and great.
1. ‘He is welcomed in his advance upwards, and there will be great good fortune:’—(the subjects of) the upper (trigram) are of the same mind with him.
2. ‘The sincerity of the subject of the second line, undivided,’ affords occasion for joy.
3. ‘He advances upwards (as into) an empty city:'—he has no doubt or hesitation.
4. ‘The king employs him to prevent his offerings on mount KAi:’—such a service (of spiritual Beings) is according to (their mind).
XLV. What has this Great Symbolism to do with the idea and preservation of union? The question is answered in this way:— A marsh whose waters are high up above the earth must be kept in by banks and dykes, to keep them together, to preserve them from being dispersed. So the union of a people must be preserved by precautions against what would disturb and destroy it. Of such pre- cautions the chief is to be prepared to resist attack from without, and to put down internal sedition.
Paragraph 3. The topmost line is the last in Tui, whose attri- bute is complacent satisfaction, appearing in flexibility or docility.
Paragraph 5. ‘His mind and aim have not yet been brilliantly displayed:’—this is in explanation of the case that some may even still not have confidence in him.
Paragraph 6. The topmost position is that of the trigram; the subject of the line might bid farewell to all the work of the hexa- gram; but he cannot bear to do so.
HEX. 47. APPENDIX II. 325 5. ‘He is firmly correct, and will therefore enjoy good fortune. He ascends the stairs (with all due ceremony):’—he grandly succeeds in his aim.
6. ‘He blindly advances upwards,’ and is in the highest place:—but there is decay in store for him, and he will not (preserve) his riches.
XLVII. (The trigram representing) a marsh, and (below it that for a defile, which has drained the other dry so that there is) no water in it, form Khwan. The superior man, in accordance with this, will sacrifice his life in order to carry out his purpose.
1. ‘He enters a dark valley:’—so benighted is he, and without clear vision.
2. ‘He is straitened amidst his wine and viands:’—(but) his position is central, and there will be ground for congratulation.
XLVI. See what has been said on the Great Symbolism in Appendix I. The application which is made of it here may be accepted, though it has nothing to do with the teaching of the Text about the gradual rise of a good officer to high social distinc- tion and influence.
Paragraph 1. Instead of finding in this the three lines of Khwan and their subjects, Ahang-3ze makes ‘the upper’ denote only line 2.
Paragraph 2. The subject of line 2 in his loyal devotion to 5 will do much good and benefit many; hence we have the words, ‘affords occasion for joy.’
Paragraph 3. ‘ He has no doubt or hesitation: ’—but this is pre- suming rather on his strength.
Paragraph 4. The Khang-hsf editors say:—‘ Such an employ- ment of men of worth to do service to spiritual Beings is serving them according to their mind.’
Paragraph 6. When one has reached the greatest height, he should think of retiring. Ambition otherwise may overleap itself.
320 THE APPENDIXES. SECT. II.
3. ‘He lays hold of thorns:’—(this is suggested by the position of the line) above the strong (line).
‘He enters his palace, and does not see his wife:’—this is inauspicious.
4. ‘He proceeds very slowly (to help the subject of the first line):’—his aim is directed to (help) that lower (line). Although he is not in his appropriate place, he and that other will (in the end) be together.
5. ‘His nose and feet are cut off:’—his aim has not yet been gained.
‘He is leisurely, however, in his movements, and is satisfied:’—his position is central and (his virtue) is correct.
‘It will be well for him to be (as sincere as) in sacrificing:’—so shall he receive blessing.
6. ‘ He is straitened as if bound with creepers:’— (his spirit and action) are unsuitable.
‘(He says), “If I’ move, I ‘shall repent: of ait. And he does repent (of former errors), which leads to good fortune:’—so he (now) goes on.
i XLVII. The first sentence of the Great Symbolism is constructed differently from any which has presented itself in the previous 46 hexagrams. Literally translated, it would be ‘a marsh with no water is Khwan;’ and this might certainly suggest to us a con- dition of distress. But how does this come out of the trigrams? The upper one is Tui, representing a marsh; and the lower is Khan, representing water in a defile. The collocation of the two suggests the running of the water from the marsh or lake into the stream, which will soon empty the other. Such is the view which occurred to myself; and it is the same as that given by At Hsi:—‘ The water descending and leaking away, the marsh above will become dry.’ The application is good in itself, but the con- catenation between it and the Symbolism is hardly discernible.
HEX. 48. APPENDIX II. 327 XLVIII. (The trigram representing) wood and above it that for water form 3ing. The superior man, in accordance with this, comforts the people, and stimulates them to mutual helpfulness.
1. ‘A well so muddy that men will not drink of it: —this is indicated by the low position (of the line), ‘An old well to which the birds do not come:’— it has been forsaken in the course of time.
2. ‘A well from which by a hole the water escapes, and flows away to the shrimps:’—(the subject of this second line has) none co-operating with him (above).
3. ‘The well has been cleared out, but is not used:’—(even) passers-by would be sorry for this.
A prayer is made ‘that the king were intelli- gent:’—for then blessing would be received.
4. ‘A well the lining of which is well laid. There will be no error:’—the well has been put in good repair.
5. ‘The waters from the cold spring are (freely) drunk: ’—this is indicated by the central and correct position (of the line).
6. ‘The great good fortune’ at the topmost place So stupid is the subject of line 1 that by his own act he increases his distress.
The Khang-hs? editors say that the ‘ground for congratulation in paragraph 2 is the banqueting and sacrificing.’ I rather think it is the measure of help, which it is intimated the subject will give in removing the straitness and distress of the time.
See the extract from the Khang-hsf editors on the symbolism of the third line of the Text.
The difficulties attending the symbolism of the Text of lines 4, 5, and 6 are not lightened by what we find in this Appendix.
328 THE APPENDIXES. SECT. II.
indicates the grand accomplishment (of the idea in the hexagram).
XLIX. (The trigram representing the waters of) a marsh and that for fire in the midst of them form Ko. The superior man, in accordance with this, regulates his (astronomical) calculations, and makes clear the seasons and times.
1. ‘He is bound with (the skin of) a yellow ox:’—he should in his circumstances be taking action.
2. ‘He makes his changes when some time has passed:’—what he does will be matter of admira- tion.
3. ‘The change (contemplated) has been three times fully discussed:’—to what else should atten- tion (now) be directed?
4. ‘The good fortune consequent on changing (existing) ordinances’ is due to the faith reposed in his aims.
5. ‘The great man produces his changes as the tiger does when he changes his stripes:’—their beauty becomes more brilliant.
XLVIII. The Great Symbolism here may well enough represent a well, it being understood that the water which is above the wood is that raised by it for irrigation and other uses. What is said, moreover, in the application is more akin to the idea of the hexa- gram than in most of the other cases. It is certainly one way in which the ruler should nourish the people.
It is said on paragraph 1:—‘ Those who have a mind to do something in the world, when they look at this line, and its sym- bolism, will learn how they ought to exert themselves.’
Rather in opposition to what I have said on the Text of line 4, the ‘ Daily Lecture’ observes here:—‘ The cultivation of one’s self, which is represented here, is fundamental to the government of others,’ HEX. 50. APPENDIX II. 329 6. ‘The superior man produces his changes as the leopard does when he changes his spots:’—their beauty becomes more elegant.
‘Small men change their faces:’—they show themselves prepared to follow their ruler.
L. (The trigram representing) wood and above it that for fire form Ting. The superior man, in accordance with this, keeps his every position correct, and maintains secure the appointment (of Heaven).
1. ‘ The caldron is overturned, and its feet turned upwards:’—but this is not (all) contrary (to what is right).
‘There will be advantage in getting rid of what was bad:’—thereby (the subject of the line) will follow the more noble (subject of the fourth line).
2. ‘There is the caldron with the things (to be cooked) in it:’—let (the subject of the line) be careful where he goes.
‘My enemy dislikes me:’—but there will in the end be no fault (to which he can point).
3. ‘There is the caldron with (the places for) its XLIX. Wise men, occupying themselves with the determination of the seasons and questions of time, have in all ages based their judgments on the observation of the heavenly bodies. We find this insisted on in the first book of the Shf, by the ancient Yao. But how this application of the Great Symbolism really flows from it, I must confess myself unable to discover. Once, however, when I was conversing about the Yi with a high Chinese dignitary, who was a well-read scholar also so far as his own literature was con- cerned, he referred to this paragraph as proving that all our western science had been known to Ff-hsi and Confucius!
What is said on the several lines is sufficiently illustrated in the notes on the Text.
330 THE APPENDIXES. SECT IT.
ears changed:’—(its subject) has failed in what was required of him (in his situation). 4. ‘The contents designed for the ruler’s use are overturned and spilt:’—how can (the subject of the line) be trusted? 5. ‘The caldron has yellow ears:’—the central position (of the line) is taken as (a proof of) the solid (virtue of its subject).
6. ‘The rings of jade’ are at the very top:—the strong and the weak meet in their due proportions.
LI. (The trigram representing) thunder, being re- peated, forms Kan. The superior man, in accordance with this, is fearful and apprehensive, cultivates (his virtue), and examines (his faults).
1. ‘When the (time of) movement comes, he will be found looking out with apprehension:’— that feeling of dread leads to happiness.
L. The Great Symbolism here has come before us in the treatise on the Thwan. Of the application of that symbolism I can only say that, as has been seen in many other hexagrams, while good enough in itself, it is far-fetched.
The same remark may be made on the explanation of the Text of the first line. I can myself do little more than guess at its meaning. The Khang-hsi editors observe that nothing is said about the case of the ‘concubine’ in the Text; but that it is covered by the ‘following the more noble,’ ‘so condensed and complete are the words of the sage!’
The same editors find a pregnant sense in the conclusion of paragraph 2:—‘ There will be no fault in me to which my enemy can point, and his disposition to find fault will be diminished.’
‘What was required of the caldron in the third line was that that line and line 5, instead of 6, should be correlates;’ but there is little meaning in such a statement.
The subject of line 4 cannot be trusted again. He has failed in doing what was his proper work.
HEX. 52. APPENDIX II. 331 ‘He yet smiles and talks cheerfully:'—the issue (of his dread) is that he adopts (proper) laws (for his course).
2. ‘When the movement approaches, he is in a position of peril:’—(a weak line) is mounted on a strong (one).
3. ‘He is distraught amid the startling move- ments going on:’—(the third line) is in a position unsuitable to it.
4. ‘Amid the startling movements, he sinks su- pinely in the mud:’—the light in him has not yet been brilliantly developed.
5. ‘He goes and comes amid the startling move- ments, and (always) in peril:’—full of risk are his doings.
‘What he has to do has to be done in his central position:’—far will he be from incurring any loss.
6. ‘Amid the startling movements he is in breath- less dismay:’—he has not found out (the course of) the due mean.
‘Though evil (threatens), he will not fall into error:'—he is afraid of being warned by his neigh- ~ bours.
LII. (Two trigrams representing) a mountain, one over the other, form Kan. The superior man, in LI. The account of the Great Symbolism here calls for no remark. Nor does the application of it; but may it not be too late to fear, and order anew one’s thoughts and actions when the retributions in providence are taking place? Commentators are haunted by the shadow of this question; but they are unable rightly to meet it. é Paragraph 1 is the same as 2 in Appendix I.
Paragraph 4. Compare paragraph 4 of hexagram 21, Appendix II.
332 THE APPENDIXES. SECT. Il.
accordance with this, does not go in his thoughts beyond the (duties of the) position in which he is.
1. ‘He keeps his toes at rest:'-—he does not fail in what is correct (according to the idea of the figure).
2. ‘He cannot help him whom he follows:’— (he whom he follows) will not retreat to listen to him.
3. ‘He keeps the loins at rest:’—the danger (from his doing so) produces a glowing heat in the heart.
4. ‘He keeps the trunk of his body at rest:’—he keeps himself free (from agitation).
5. ‘He keeps his cheek bones at rest:’—in har- mony with his central position he acts correctly.
6. ‘There is good fortune through his devotedly maintaining his restfulness:’—to the end he shows himself generous and good.
LII. According to the view of the Khang-hs? editors, the application should be translated:—‘The superior man, in accord- ance with this, thinks anxiously how he shall not go beyond the duties of his position.’ It is difficult to decide between this shade of the meaning, and the more common one which I have followed.
The toes play a great part in walking; but they are here kept at rest, and so do not lose the correct idea of Kin.
There is no correlation between lines 2 and 3, and thence the sub- ject of 3 will hold on its upward way without condescending to 2.
Ahang-3ze finds an unsatisfactory auspice in paragraph 4. Line 4 represents a great minister who should be able to guide all to rest where they ought to be; but he can only keep himself from agitation.
Yii Pan (Ming dynasty) says on paragraph 5:—‘ Words should not be uttered rashly. Then, when uttered, they will be found HEX. 53. APPENDIX II. 238 LIII. (The trigram representing) a mountain and above it that for a tree form Kien. The superior man, in accordance with this, attains to and main- tains his extraordinary virtue, and makes the man- ners of the people good.
1. ‘ The danger of a small officer (as represented in the first line)’ is owing to no fault of his in the matter of what is right.
2. ‘They eat and drink joyfully and at ease:’— but not without having earned their food.
3. ‘A husband goes and does not return:’—he separates himself from his comrades.
‘A wife is pregnant, but will not nourish her child:’—she has failed in her (proper) course. ‘It might be advantageous in resisting plun- derers:’—by acting as here indicated men would preserve one another.
4. ‘They may light on the flat branches:’—there is docility (in the line) going on to flexible pene- tration.
5. ‘In the end the natural issue cannot be pre- vented. There will be good fortune:’—(the subject of the line) will get what he desires.
6. ‘Their feathers can be used as ornaments. There will be good fortune:’—(the object and character of the subject of the line) cannot be disturbed.
accordant with principle. But it is only the master of the virtue belonging to the due mean who can attain to this.’
LIII. The Khang-hsi editors, to bring out the suitability of the Great Symbolism and its application, say:—‘ A tree springing up on the ground is a tree as it begins to grow. A tree on a hill is high and large. Every tree when it begins to grow, shows its 334 THE APPENDIXES. SECT. II.
LIV. (The trigram representing the waters of) a marsh and over it that for thunder form Kwei Mei. The superior man, in accordance with this, having regard to the far-distant end, knows the mischief (that may be done at the beginning).
1. ‘The younger sister is married off in a position ancillary to that of the real wife:’—it is the constant practice (for such a case).
‘Lame on one leg, she is able to tramp along:’— she can render helpful service.
2. ‘There will be advantage in maintaining the firm correctness of a solitary widow: —(the subject of branches and twigs gradually becoming long. Every morning and every evening show some difference; and when the tree is high and great, whether it be of an ordinary or extraordinary size, it has taken years to reach its dimensions. This illustrates the difference between the advance in Shang (46) and that in Kien. Then the maintenance of extraordinary virtue in the application and the improvement of manners is a gradual process. The improve- ment of the manners, moreover, flows from the maintenance of the extraordinary virtue; which implies also a gradual operation and progress.’
Paragraph 1. The danger is the result of circumstances; the small officer has not brought it on himself.
Paragraph 2. Only the geese appear in this paragraph; but the writer is thinking of the advancing officer. I cannot but think that in the language and sentiment also there is an echo of the Shih King, I, ix, ode 6.
The ‘separation from his comrades’ has respect to line 3 not finding its correlate in 6. ‘The wife’s failing in her proper course’ has respect to the line being undivided and not in the centre.
Khang-3ze says, on paragraph 4, that humility and right-doing will find rest and peace in all places and circumstances.
Paragraph 5. ‘The natural issue cannot be prevented: ’— the wife will have a child; minister and ruler will meet happily.
Paragraph 6. See on the Text. But it is difficult to see the aptness of the symbolism.
HEX. 55. APPENDIX II. 335 the line) has not changed from the constancy (proper to a wife).
3. ‘ The younger sister who was to be married off is in a mean position:’—this is shown by the impro- prieties (indicated in the line).
4. (The purpose in) ‘ protracting the time’ is that, after waiting, the thing may be done (all the better).
5. ‘The sleeves of the younger sister of (king) Ti-yi, when she was married away, were not equal to those of her (half-)sister, who accompanied her:’— such was her noble character, indicated by the cen- tral position of the line.
6. ‘(What is said in) the sixth line, divided, about there being nothing in the basket’ shows that the subject of it is carrying an empty basket.
LV. (The trigrams representing) thunder and lightning combine to form Fang. The superior man, in accordance with this, decides cases of liti- gation, and apportions punishments with exactness.
1. ‘ Though they are both of the same character, there will be no error:’—if the subject of this