3ing, which I have translated ‘ essence, denotes the more subtle and pure part of matter, and belongs to the grosser form of the elementary ether; 4/1, or ‘spirit,’ is the breath, still material, but purer than the zing, and belongs to the finer, and more active form of the ether. Here 4/7 is ‘the breath of life.” In the hwun or ‘soul (animus),’ the 44% predominates, and the zing in the pho or animal soul. At death the hwun wanders away, ascending, and the pho descends and is changed into a ghostly shade. So did the ancient Chinese grope their way from material things to the concept and representation of what was immaterial.
For my ‘characteristics of the anima and animus,’ Dr. Med- hurst rendered ‘the circumstances and conditions of the Kwei Shans’ (Theology of the Chinese, pp. 10-12); but he observes that ‘the Kwei Shans in the passage are evidently the expanding and contracting principles of human life.’ The kwei shans are brought about by the dissolution of the human frame, and consist of the expanding and ascending shin, which rambles about in space, and of the contracted and shrivelled kwei, which reverts to earth and nonentity. It is difficult to express one’s self clearly on a subject treated so briefly and enigmatically in the text.
We must understand that the subject of the predicates in this and the next two paragraphs is ‘the sage,’ who has endeavoured to give a transcript of his views and doings in the Yi. The character, 356 THE APPENDIXES. SECT. I.
25. That which ensues as the result (of their movement) is goodness; that which shows it in its completeness is the natures (of men and things).
26. The benevolent see it and call it benevolence. The wise see it and call it wisdom. ‘The common people, acting daily according to it, yet have no knowledge of it. Thus it is that the course (of things), as seen by the superior man, is seen by few.
27. It is manifested in the benevolence (of its operations), and (then again) it conceals and stores up its resources. It gives their stimulus to all things, without having the same anxieties that pos- sess the sage. Complete is its abundant virtue and the greatness of its stores! | 28. Its rich possessions is what is intended by ‘the greatness of its stores;’ the daily renovation which it produces is what is meant by ‘the abun- dance of its virtue.’
29. Production and reproduction is what is called (the process of) change 30. The formation of the semblances (shadowy forms of things) is what we attribute to A/ien; the giving to them their specific forms is what we attri- bute to Khwan.
31. The exhaustive use of the numbers (that turn which I have translated by ‘spirit-like’ in paragraph 23, is different from kAi in paragraph 21. It is shan, a character of the phonetic class, while its primary material signification has not been satis- factorily ascertained. ‘The Chinese,’ says P. Regis (vol. ii. p. 445), ‘use it in naming the soul, true angels, and the genii of idola- ters; and the Christian Chinese use it when they speak of God, of the Holy Spirit, of angels, and of the soul of man. For what else could they do?’
CHAP. 5. APPENDIX III. 357 up in manipulating the stalks), and (thereby) knowing (the character of) coming events, is what we call prognosticating; the comprehension of the changes (indicated leads us to) what we call the business (to be done).
32. That which is unfathomable in (the move- ment of) the inactive and active operations is (the presence of a) spiritual (power).
Chapter V, paragraphs 24-32, still shows us the Yi fashioned so as to give a picture of the phenomena of the external universe; but the writer dwells more on the latter, and the different para- graphs give an interesting view of his ideas on the subject. He supposes a constant change from rest to movement and from movement to rest, through which all things are formed, now still, now in motion, now expanding, now contracting. It is customary to speak of two forms of an original ether as the two elementary principles, but they are really one and the same ether, in a twofold condition, with a twofold action. By their successive movement the phenomena of existence are produced,—what I have called ‘the course (of things)’ in paragraph 24. It is attempted, however, by many native scholars and by some sinologists, to give to tao, the last character in that paragraph, the meaning of ‘reason,’ that which intelligently guides and directs the movements of the two elements. But this view is not in harmony with the scope of the chapter, nor can the characters be fairly construed so as to justify such an interpretation.
The imperial editors say that the germ of the Mencian doctrine about the goodness of human nature is in paragraph 25; but it says more widely, that ‘every creature is good, according to its ideal as from the plastic yin and yang. But few, the next para- graph tells us, can understand the measure of this goodness.
‘The benevolent operations’ in the course of things in para- graph 27 are illustrated from the phenomena of growth and beauty in spring and summer; and the cessation of these in autumn and winter may be called ‘a concealing and storing them up.’
Paragraph 29 seems to state the origin of the name Y?f as applied to the book, the Yi King.
In paragraph 30 the names Ahien and Khwan take the place of yin and yang, as used in paragraphs 24 and 32. In Ahien, 358 THE APPENDIXES. SECT. I.
Chapter VI. 33. Yes, wide is the Yi and great! If we speak of it in its farthest reaching, no limit can be set to it; if we speak of it with reference to what is near at hand, (its lessons are) still and correct; if we speak of it in connexion with all between heaven and earth, it embraces all.
34. There is Khien. In its (individual) stillness it is self-absorbed; when exerting its motive power it goes straight forward; and thus it is that its pro- ductive actionisonagrand scale. There is Khwan. In its (individual) stillness, it is self-collected and capacious; when exerting its motive power, it de- velopes its resources, and thus its productive action is on a wide scale.
35. In its breadth and greatness, (the Yi) correthe symbol of heaven, every one of its three lines is undivided; it is the concentration of the yang faculty; so Khw4n, the symbol of the earth, is the concentration of the yin. The critics them- selves call attention to the equivalence of the symbolic names here given to yin and yang. The connexion of the two is necessary to the production of any one substantial thing. The yang origin- ates a shadowy outline which the yin fills up with a definite sub- stance. So actually in nature Heaven (Kh/ien) and Earth (Khwan) operate together in the production of all material things and beings.
The ‘numbers, mentioned in paragraph 31, are not all or any numbers generally, but 7, 8, 9, 6, those assigned to the four ‘em- blematic figures, that grow out of the undivided and divided lines, and by means of which the hexagrams are made up in divination. The ‘future or coming events’ which are prognosticated are not particular events, which the diviner has not already forecast, but the character of events or courses of actions already contemplated, as ¢ood or evil, lucky or unlucky, in their issue.
The best commentary on paragraph 32 is supplied by paragraphs 8-ro of Appendix VI. The ‘Spirit’ is that of ‘God;’ and this settles the meaning of téo in paragraph 24, as being the course of nature, in which, according to the author, ‘ God worketh all in all.’
CHAP. 7. APPENDIX III. 359 sponds to heaven and earth; in its ever-recurring changes, it corresponds to the four seasons; in its mention of the bright or active, and the dark or inactive operation, it corresponds to the sun and moon; and the excellence seen in the ease and ready response (of its various operations) corresponds to the perfect operations (presented to us in the pheno- mena of nature).
Chapter VII. 36. The Master said:—“‘ Is not the Yi a perfect book?’ It was by the Yi that the sages exalted their virtue, and enlarged their sphere of occupation. Their wisdom was high, and their rules of conduct were solid. That loftiness was after the pattern of heaven; that solidity, after the pattern of earth.
Chapter VI, paragraphs 33-35, goes on further to celebrate the Yi as holding up the mirror to nature in all its operations and in its widest extent. The grandiloquent language, however, amounts only to this, that, when we have made ourselves acquainted with the phenomena of nature, we can, with a heated fancy, see some analogy to them in the changes of the diagrams and lines of the Yi book.
Khien and Khwan must be taken as the same names are understood in paragraph 30 above.
‘The Yi, with which paragraph 33 begins, must be understood also at the commencement of paragraph 35. The character which I have translated by ‘corresponds’ throughout this last chapter, should not, it is observed, have stress laid upon it. A Hsi says that it is simply equal to the ‘there is a similarity’ of paragraph 22. ‘The bright or active element” and ‘the dark or inactive’ are in the original, ‘the yang and the yin. The correspondence predicted between them and the sun and moon, the brightness and warmth of the one, and the paleness and coldness of the other, shows us how those names arose, and that it is foreign to the original concept of them to call them ‘the male and female principles: ’—with the last clause compare paragraphs 6-8.
360 THE APPENDIXES. SECT.ATs 37. Heaven and earth having their positions as assigned to them, the changes (of nature) take place between them. The nature (of man) having been completed, and being continually preserved, it is the gate of all good courses and righteousness.
Chapter VIII. 38. The sage was able to survey all the complex phenomena under the sky. He then considered in his mind how they could be figured, and (by means of the diagrams) represented their material forms and their character. Hence these (diagrams) are denominated Semblances (or emblematic figures, the Hsiang).
39. A (later) sage was able to survey the motive influences working all under the sky. He contem- plated them in their common action and special nature, in order to bring out the standard and proper tendency of each. He then appended his Chapter VII, paragraphs 36, 37, is understood to set forth how the sages embodied the teachings of the Yi in their character and conduct. But when it is said that ‘it was by the Yt that they exalted their virtue and enlarged their sphere of occupation,’ the meaning can only be that what they did in these directions was in harmony with the principles which they endeavoured to set forth in the symbols of the Y?.
‘Their rules of conduct were solid,’ in paragraph 36, is, literally, ‘their rules were low. To the height of heaven reached by the wisdom of the sages, the author opposes the low-lying earth, between which and their substantial practices and virtues he dis- covered some analogy.
It will be seen that the chapter commences with ‘ The Master said. A Hsf observes that ‘as the Ten Appendixes were all made by the Master, these words are out of place, and that he conjectures that wherever they occur here and elsewhere, they were added after the sage’s time.’ Their occurrence very seri- ously affects the question of the authorship of the Appendixes, which I have discussed in the Introduction, pages 28-31.
CHAP. 8. APPENDIX III. 361 explanation (to each line of the diagrams), to deter- mine the good or evil indicated by it. Hence those (lines with their explanations) are denominated Imi- tations (the Yao).
40. (The diagrams) speak of the most complex phenomena under the sky, and yet there is nothing in them that need awaken dislike; the explanations of the lines speak of the subtlest movements under the sky, and yet there is nothing in them to produce confusion.
41. (A learner) will consider what is said (under the diagrams), and then speak; he will deliberate on what is said (in the explanations of the lines), and then move. By such consideration and deliberations he will be able to make all the changes which he undertakes successful.
42. ‘Here hid, retired, cries out the crane; Her young’s responsive cry sounds there. Of spirits good I drain this cup; With thee a cup I'll freely share.’
The Master said:—‘ The superior man occupies his apartment and sends forth his words. If they be good, they will be responded to at a distance of more than a thousand li;—how much more will they be so in the nearer circle! He occupies his apart- ment and sends forth his words. If they be evil, they will awaken opposition at a distance of more than a thousand 1i;—how much more will they do so in the nearer circle! Words issue from one’s person, and proceed to affect the people. Actions proceed from what is near, and their effects are seen at a distance. Words and actions are the hinge and spring of the superior man. The movement of that 362 THE APPENDIXES. SECT HI.
hinge and spring determines glory or disgrace. His words and actions move heaven and earth;—may he be careless in regard to them?’
43. ‘(The representative of) the union of men first cries out and weeps, and afterwards laughs.’ The Master said, on this:— ‘The ways of good men (different seem). This in a public office toils; That in his home the time beguiles. One man his lips with silence seals; Another all his mind reveals.
But when two men are one in heart, Not iron bolts keep them apart; The words they in their union use, Fragrance like orchid plants diffuse.’
44. ‘The first line, undivided, shows its subject placing mats of the white grass beneath what he sets on the ground.’ The Master said:—‘ To place the things on the ground might be considered suf- ficient; but when he places beneath them mats of the white grass, what occasion for blame can there be? Such a course shows the height of care- fulness. The white grass is a trivial thing, but through the use made of it, it may become impor- tant. He who goes forward using such careful art will not fall into any error.
45. ‘A superior man toiling laboriously and yet humble! He will bring things to an end, and with good fortune. The Master said on this:—‘ He toils with success, but does not boast of it; he achieves merit, but takes no virtue to himself from it;—this is the height of generous goodness, and speaks of the man who with (great) merit yet places CHAP. 8. APPENDIX III. 3263 himself below others. He wishes his virtue to be more and more complete, and in his intercourse with others to be more and more respectful;—he who is so humble, carrying his respectfulness to the utmost, will be able to preserve himself in his position.’
46. ‘The dragon (is seen) beyond his proper haunts; there will be occasion for repentance.’ The Master said on this:—‘ He is noble, but is not in his correct place; he is on high, but there are no people to acknowledge him; there is a man of virtue and ability below, but he will not assist him. Hence whatever movement he may make will give occasion for repentance.’
47. ‘He does not quit the courtyard before his door —there will be no occasion for blame.’ The Master said on this:—‘ When disorder arises, it will be found that (ill-advised) speech was the stepping- stone to it. If a ruler do not keep secret (his deliberations with his minister), he will lose that minister. If a minister do not keep secret (his deliberations with his ruler), he will lose his life. If (important) matters in the germ be not kept secret, that will be injurious to their accomplish- ment. Therefore the superior man is careful to maintain secrecy, and does not allow himself to speak.’
48. The Master said:—‘ The makers of the Yi may be said to have known (the philosophy of) robbery. The Yi says, “ He is a burden-bearer, and yet rides in a carriage, thereby exciting rcbbers to attack him.” Burden-bearing is the business of a small man. A carriage is the vehicle of a gentleman. When a small man rides in the vehicle of a gentle- 364 THE APPENDIXES. SECT. I.
man, robbers will think of taking it from him. (When one is) insolent to those above him, and oppressive to those below, robbers will wish to attack him. Careless laying up of things excites to robbery, (as a woman’s) adorning of herself excites tolust. What the Yi says about the burden- bearer’s riding in a carriage, and exciting robbers to attack him, (shows how) robbery is called out.
Chapter VIII, paragraphs 38-48. In the first two paragraphs here we have an account of the formation of the diagrams, and of the explanation of the whole hexagrams and of the individual lines. ‘The sage’ in paragraph 38 is intended presumably of Ffai-hst; but we cannot say, from it, whether the writer thought of him as having formed only the eight trigrams, or all the sixty-four hexagrams. In the diagrams, however, we have semblances, or representations, of the phenomena of nature, even the most com- plex, and hard to be disentangled. Paragraph 39 goes on to speak of the explanation more expecially of the individual lines, by the duke of Kau, as symbolical of good luck or evil, as they turned up in the processes of divination.
Paragraph 40 declares the usableness (so to speak) of the dia- grams and the explanations of them; and 41 shows us how a learner or consulter of the Y? would actually proceed in using it.
In paragraphs 42-48 we have the words of Confucius on seven lines in so many hexagrams, or rather his amplification of the words of the duke of X4u’s explanations of their symbolism. The lines are 2 of hexagram 61; 5 of 13; 1 of 28; 3 of 15; 6 of 1; 1 of 60; and 3 of 40. What Confucius says is not without in- terest, but does not make the principles on which the Yi was made any clearer to us. It shows how his object was to turn the symbolism that he found to a moral or ethical account; and no doubt he could have varied the symbolism, if he had been inclined to do so.
I have spoken in the preceding chapter of the difficulty which the phrase ‘The Master said’ presents to our accepting the Ap- pendix as from the hand of Confucius himself. But his words in paragraph 43 are in rhyme. He did not speak so. If he rhymed his explanation of the symbolism of the line that is the ground- work of that paragraph, why did he not rhyme his explanations of CHAP. 9. APPENDIX III. 365 Chapter IX. 49. To heaven belongs (the num- ber) 1; to earth, 2; to heaven, 3; to earth, 4; to heaven, 5; to earth, 6; to heaven, weatouearth,o; to heaven, 9; to earth, Io.
50. The numbers belonging to heaven are five, and those belonging to earth are (also) five. The numbers of these two series correspond to each other (in their fixed positions), and each one has another that may be considered its mate. The heavenly numbers amount to 25, and the earthly to 30. The numbers of heaven and earth together amount to 55. It is by these that the changes and transformations are effected, and the spirit-like agencies kept in movement.
51. The numbers of the Great Expansion, (multi- plied together), make 50, of which (only) 49 are used (in divination). (The stalks representing these) are divided into two heaps to represent the two (emblematic lines, or heaven and earth). One is then taken (from the heap on the right), and placed (between the little finger of the left hand and the next), that there may thus be symbolised the three (powers of heaven, earth, and man). (The heaps on both sides) are manipulated by fours to repre- sent the four seasons; and then the remainders are returned, and placed (between) the two middle fingers of the left hand, to represent the intercalary month. In five years there are two intercalations, and there- fore there are two operations; and afterwards the whole process is repeated.
52. The numbers (required) for Aien (or the the other lines? To answer these questions categorically is beyond our power. The facts that suggest them increase the difficulty in ascribing this and the other additions to the Yi? to the later sage.
366 THE APPENDIXES. SECT. I.
undivided line) amount to 216; those for Khwan (or the divided line), to 144. Together they are 360, corresponding to the days of the year.
53. The number produced by the lines in the two parts (of the Yi) amount to 11,520, correspond- ing to the number of all things.
54. Therefore by means of the four operations is the Yi completed. It takes 18 changes to form a hexagram.
55. (The formation of) the eight trigrams consti- tutes the small completion (of the Yi).
56. If we led on the diagrams and expanded them, if we prolonged each by the addition of the proper lines, then all events possible under the sky might have their representation.
57- (The diagrams) make manifest (by their ap- pended explanations), the ways (of good and ill fortune), and show virtuous actions in their spiritual relations. In this way, by consulting them, we may receive an answer (to our doubts), and we may also by means of them assist the spiritual (power in its agency in nature and providence).
58. The Master said:—‘ He who knows the method of change and transformation may be said to know what is done by that spiritual (power).’
Chapter IX, paragraphs 49-58, is of a different character from any of the preceding, and treats, unsatisfactorily, of the use of numbers in connexion with the figure of the Yf and the practice of divination.
In the Thang edition of the Yi, published in the seventh century, paragraph 49 is the first of the eleventh chapter according to the arrangement now followed. Aang-3ze restored it to its present place, which it occupied, as has been proved, during the Han CHAP. I0. APPENDIX III. 367 Chapter X. 59. In the Yi there are four things characteristic of the way of the sages. We should set the highest value on its explanations to guide dynasty, and to which it properly belongs. It and the next para- graph should be taken together, and are distinct from what fol- lows, though the Thang edition is further confused in placing 51 before 50.
In 49 and 50 ‘heaven’ and ‘earth’ are used as we have seen Khien and Khwain are in paragraphs 30 and 34. Odd num- bers belong to the strong or undivided line, which is symbolical of the active operation in nature, and the even numbers to the weak or divided line, symbolical of its inaction. The phraseology of the paragraphs, however, can only be understood by a reference to ‘the river map, which has been given in the Introduction, pages The map, as it appeared on the back of ‘the dragon-horse,’ con- sisted of so many circles, and so many dark circular markings, the former, it was assumed, being of the yang character, and the latter of the yin. Ff-hsi for the circle substituted the strong or undivided line ( ), and for the dark markings the weak or divided (—- —-). It will be seen that the yang symbols are the I, 3, 5, 7 and g circles, and the yin are the 2, 4, 6, 8 and 10 cir- cular markings, which is the pictorial delineation of paragraph 49. The only thing to be said upon it is that the arrangement of the five circles and ten circular markings is peculiar, and evidently devised ‘for a purpose.’ So far, however, as we know, no figure of the map was attempted till after the beginning of our twelfth century.
The same figure is supposed to illustrate what is said in para- eraph 50: ‘The numbers of the two series correspond to each other in their fixed positions.’ 1 and 2, and 3 and 4 certainly front each other, and perhaps 5 and 6; but 7 and 8, and 9 and 10 do not do so in the same way. It is said also that ‘each has another that may be considered its mate.’ So it is with 1 and 6, 2 and 7, 3 and 8, 4 and 9g, but hardly with 5 and ro. Further, 1+3+5 +7+9=25; 2+4+6+4+8+10= 30; and 25+30=55; all of which points are stated.
The last statement in the paragraph, however, derives no illus- tration, so far as I can see, from the figure. How can the num- bers effect the things that are predicated of them? There is a 368 THE APPENDIXES. SECT, I.
us in speaking; on its changes for (the initiation of) our movements; on its emblematic figures for (defi- nite action as in) the construction of implements; jargon indeed about the formation of the five elements, but in order to make it appear not reasonable, but capable of being related, writers call in ‘the Lo writing’ to the aid of ‘the Ho map;’ and ‘the five elements’ is a division of the constituents of material things, which is foreign to the Y?.
Paragraph 51 is intended to describe the process of divination in manipulating the stalks, but the description is confused by intro- ducing into it the four seasons and the subject of intercalation, so as to be very difficult to understand.
In the middle of the Ho map are the five circles symbolical of heaven and the ten dark terrestrial markings (five above and five below the others). These multiplied together give fifty, which form ‘the great expansion. But 50 divining stalks or slips, when divided, give either two odd numbers or two even; and therefore one was put on one side. The remaining 49, however divided, were sure to give two parcels of stalks, one containing an even number of stalks, and the other an odd, and so might be said fan- cifully to represent the undivided or strong, and the divided or weak line. It is needless to go minutely into the other steps of the process. Then comes in the counting the stalks by four, because there are four seasons in the year, and those that remain represent the intercalary days. But how could such a process be of any value to determine the days necessary to be intercalated in any particular year? The paragraph shows, however, that, when it was written, the rule was to intercalate two months in five years. But it does not say how many days would remain to be carried on to the sixth year after the second intercalation.
Paragraph 52. The actual number of the undivided and divided lines in the hexagrams is the same, 192 of each. But the repre- sentative number of an undivided line is 9, and of a divided line 6. Now 9 x 4 (the number of the emblematic figures) x 6 (the lines or each hexagram)=216; and 6x4x6=144. The sum of these products is 360, which was assumed, for the purpose of working the intercalation, as the standard length of the year. But this was derived from observation, and other considerations;—it did not come out of the Y?.
Paragraphs 53-56. The number in 53 arises thus:—rg2 (the CHAP. Io. APPENDIX III. 369 and on its prognostications for our practice of divination.
60. Therefore, when a superior man is about to take action of a more private or of a public character, he asks (the Yi), making his inquiry in words. It receives his order, and the answer comes as the echo’s response. Be the subject remote or near, mysterious or deep, he forthwith knows of what kind will be the coming result. (If the Yi) were not the most exquisite thing under heaven, would it be concerned in such an operation as this?
61. (The stalks) are manipulated by threes and fives to determine (one) change; they are laid on opposite sides, and placed one up, one down, to make sure of their numbers; and the (three necessary) number of each series of lines in the sixty-four hexagrams) x 36 (obtained as above) = 6912, and 192 x 24 = 4608, the sum of which =11,520. This is said to be ‘the number of all things,’ the meaning of which I do not know. The ‘four operations’ are those described in paragraph 31. They were thrice repeated in divination to determine each new line, and of course it took eighteen of them to form a hexagram. The diagrams might be extended ad infinitum, both in the number of lines and of figures, by the natural process of their formation as shown in the Introduction, page 14, without the aid of the divining stalks; and no sufficient reason can be given why the makers of the figures stopped at sixty-four.
It is difficult to believe the first statement in paragraph 57 and to understand the second. What is it ‘to Shan or spiritualise virtuous actions?’ ‘The concluding statement approximates to impiety.
We may grant what is affirmed in paragraph 58, but does the Yf really give us any knowledge of the processes of change and transformation in nature? What wiser are we after all the affirmations about numbers? “Change’=changings, understood actively:—the work of Heaven; ‘ transformations’ =evolution:—the finish given by earth to the changing caused by Heaven.
370 THE APPENDIXES. SECT. I.
changes are gone through with in this way, till they form the figures pertaining to heaven or to earth. Their numbers are exactly determined, and the emblems of (all things) under the sky are fixed. (If the Yi) were not the thing most capable of change of all things under heaven, how could it effect such a result as this?
62. In (all these operations forming) the Yi, there is no thought and no action. It is still and without movement; but, when acted on, it penetrates forth- with to all phenomena and events under the sky. If it were not the most spirit-like thing under the sky, how could it be found doing this?
63. The (operations forming the) Yi are the method by which the sages searched out exhaus- tively what was deep, and investigated the minutest springs (of things).
64. ‘Those operations searched out what was deep:’—therefore they could penetrate to the views of all under the sky. ‘They made apparent the minutest springs of (things):’—therefore they could bring to a completion all undertakings under the sky. ‘Their action was spirit-like:’—therefore they could make speed without hurry, and reached their destination without travelling.
65. This is the import of what the Master said, that ‘In the Yi there are four things indicating the way of the sages.’
Chapter X, paragraphs 59-65, enlarges on the service rendered to men by the Y?, owing to the way in which it was made by the sages to express their views and carry into effect their wishes.
Paragraph 59 mentions the four things in which its usefulness appears. ‘The emblematic figures’ are the four hsiang, which are produced by the manipulation of the undivided and divided CHAP. II. APPENDIX III. T4T Chapter XI. 66. The Master said:—‘ What is it that the Yi does? The Yi opens up (the knowledge of the issues of) things, accomplishes the undertak- ings (of men), and embraces under it (the way of) all things under the sky. This and nothing more is what the Yi does. Thereby the sages, through (divination by) it, would give their proper course to the aims of all under the sky, would give stability to their undertakings, and determine their doubts.’
67. Therefore the virtue of the stalks is versatile lines, and whose representative numbers are 9, 8, 7,6. ‘ Divination’ appears in the paragraph as pfi-shih, which means ‘divination by the tortoise-shell and by the stalks.’ But the tortoise-shell had nothing to do with the use of the Yi. Before the composition of these Appendixes the two terms must have been combined to express the practice of divination, without reference to its mode.
Paragraph 60 speaks of the explanations and prognostications of the Yi. The ‘exquisiteness’ ascribed to it would be due to the sages who had devised it, and appended their explanations to it; but the whole thing has no existence save in cloud-land.
Paragraph 61 speaks of the operations with the stalks till the various changes in the results issued in the determination of the emblematic figures, and then in the fixing of the individual lines and entire hexagrams. Even Af Hs? admits that the references to the different processes are now hardly intelligible.
Paragraph 62. How could the writer speak of the Yf without thought or action as being most ‘spirit-like?’ If it did what he asserts, those who contrived it might be so described? They would have been beings whose operation was indeed like that of spirits, inscrutable, ‘unfathomable’ (paragraph 32), even like that of the Spirit of God (VI, 10).
Paragraphs 63 and 64 ought not to be taken as saying that the sages did the things described for themselves by the Yf. They knew them of themselves, and made the Y? that others might come by it to do the same. So the writer imagined. No words could indicate more clearly than those of paragraph 65 that the para- graphs between it and 59 did not come from Confucius, but from the compiler of the Great Appendix, whoever he was.
372 THE APPENDIXES. SECTiti.
and spirit-like; that of the diagrams is exact and wise; and the meaning given by the six lines is changeful to give (the proper information to men). The sages having, by their possession of these (three virtues), cleansed their minds, retired and laid them up in the secrecy (of their own conscious- ness). But their sympathies were with the people in regard both to their good fortune and evil. By their spirit-like ability they knew (the character of) coming events, and their wisdom had stored up (all experiences of) the past. Who could be able to accomplish all this? (Only our) ancient sages, quick in apprehension and clear in discernment, of far-reaching intelligence, and all-embracing know- ledge, and with a majesty, going spirit-like to its objects;—it was only they who could do so.
68. Therefore (those sages), fully understanding the way of Heaven, and having clearly ascertained the experience of the people, instituted (the employ- ment of) these spirit-like things, as a provision for the use of the people. The sages went about the employment of them (moreover) by purifying their hearts and with reverent caution, thereby giving (more) spirituality and intelligence to their virtue.
69. Thus, a door shut may be pronounced (analo- gous to) Khwan (or the inactive condition), and the opening of the door (analogous to) A Zien (or the active condition). The opening succeeding the being shut may be pronounced (analogous to what we call) a change; and the passing from one of these states to the other may be called the constant course (of things).
The (first) appearance of anything (as a bud) is CHAP. II. APPENDIX III. 373 what we call a semblance; when it has received its complete form, we call it a definite thing.
(The divining-plant having been produced, the sages) set it apart and laid down the method of its employment,—what we call the laws (of divination). The advantage arising from it in external and in- ternal matters, so that the people all use it, stamps it with a character which we call spirit-like.
70. Therefore in (the system of) the Yi there is the Grand Terminus, which produced the two ele- mentary Forms. Those two Forms produced the Four emblematic Symbols, which again produced the eight Trigrams.
71. The eight trigrams served to determine the good and evil (issues of events), and from this deter- mination was produced the (successful prosecution of the) great business (of life).
72. Therefore of all things that furnish models and visible figures there are none greater than heaven and earth; of things that change and ex- tend an influence (on others) there are none greater than the four seasons; of things suspended (in the sky) with their figures displayed clear and bright, there are none greater than the sun and moon; of the honoured and exalted there are none greater than he who is the rich and noble (one); in pre- paring things for practical use, and inventing and making instruments for the benefit of all under the sky, there are none greater than the sages; to ex- plore what is complex, search out what is hidden, to hook up what lies deep, and reach to what is dis- tant, thereby determining (the issues) for good or ill of all events under the sky, and making all men under heaven full of strenuous endeavours, there 74 THE APPENDIXES. SECT. I.
wn are no (agencies) greater than those of the stalks and the tortoise-shell.