6. What is the meaning of the words under the third line, ‘The superior man is active and vigilant all the day, and in the evening (still) careful and apprehensive;—the position is dangerous, but there will be no mistake?’ The Master said:—‘ The supe- rior man advances in virtue, and cultivates all the sphere of his duty. His leal-heartedness and good faith are the way by which he advances in virtue. His attention to his words and establishing his sin- cerity are the way by which he occupies in his sphere. He knows the utmost point to be reached, and reaches it, thus. showing himself in accord with the first springs (of things); he knows the end to be rested in, and rests in it, thus preserving his righte- ousness in accordance with that end. Therefore he occupies a high position without pride, and a low CHAP. 2. APPENDIX IV. 4II position without anxiety. Thus it is that, being active and vigilant, and careful (also) and apprehen- sive as the time requires, though his position be perilous, he will make no mistake.’
7. What is the meaning of the words under the fourth line, ‘He is as if he were leaping up, (but still) is in the deep;—there will be no mistake?’ The Master said:—‘He finds no permanent place either above or below, but he does not commit the error (of advancing). He may advance or recede;— there is no permanent place for him: but he does not leave his fellows. The superior man, advancing in virtue and cultivating the sphere of his duty, yet wishes (to advance only) at the (proper) time, and therefore there is no mistake.’
8. What is the meaning of the words under the fifth line, ‘The dragon is on the wing in the sky;— it will be advantageous to see the great man?’ The Master said:—‘Notes of the same key respond to one another; creatures of the same nature seek one another; water flows towards the place that is (low and) damp; fire rises up towards what is dry; clouds followthe dragon, and winds followthe tiger:— (so) the sage makes his appearance, and all men look to him. Things that draw their origin from heaven move towards what is above; things that draw their origin from the earth cleave to what is below:—so does everything follow its kind.’
9. What is the meaning of the words under the topmost line, ‘The dragon exceeds the proper limits;—there will be occasion for repentance?’ The Master said:—‘ The position is noble, but it is not that of office; (its occupant) dwells on high, but he has no people (to rule); and the men of talent 412 THE APPENDIXES. SECT. I.
ar a ee and virtue in the positions below will give him no aid:—should he move in such a case, there will be occasion for repentance.’
a In chapter II, paragraphs 4-9, Confucius is introduced, ex- plaining, with considerable amplification, what is said by the duke of Kau under the several lines of the hexagram. ‘The dragon’ becomes the symbol of ‘the superior man;’ and of ‘the great man, or the sage upon the throne. The language approaches at times to the magniloquence of Mencius, while in paragraph 8 the voice hardly seems to be that of the sage at all.
With paragraph 5, compare chapters 8 and 14 of ‘the Doc- trine of the Mean,’ agreeing much in language and sentiment with what we have here. The line, a strong or undivided line, and therefore yang, is said to be ‘exactly in the central place;’ but the line is in the second, an even place, that proper to a yin line; and in other passages this might be explained in an unfavourable way. The Chinese character Aang has the meaning given to it, now of ‘exact,’ and now of ‘correct,’ the latter being always favourably interpreted.
Paragraph 8. The fifth is almost always the place of honour and authority in the hexagram, and therefore ‘the great man’ here con- tinues to be the great man, ‘the sage. The argument is that as things of the same kind respond to and seek one another, so is it with the sage and ordinary man. They are of the same kind, though far apart; and when a sage appears, all other men look to him with admiration and hope. The continuity of the illustrations, however, is broken by the introduction of the dragon and clouds, and the tiger and wind. Are these of the same kind? Ad Hsi says he does not think that the real dragon and real tiger are intended; but he does not tell us how he understood the terms. 3ai Khing (early in the Ming dynasty) says:—‘ The dragon feels the influence of the clouds surcharged with rain, and rises from the deep, and when the tiger feels the approach of the cold winds he roars. Thus when the dragon rises, the clouds are sure to collect; and when the tiger screams, the winds follow; ’ but all this does not help us to appreciate any better the words of the text. And the concluding illustration is nearly as foreign to our way of conceiving things. By ‘things that draw their origin from heaven’ all animals —moving creatures—are intended; and by those that draw their origin from the earth are intended all plants,—things that stand and CHAP. 3. APPENDIX IV. AI Chapter III. 10. ‘ The dragon lies hid;—it is not the time for active doing:’—the position is (too) low.
11. ‘The dragon shows himself and is in the field:’—the time (requires him still) to be unem- ployed.
12. ‘ All the day active and vigilant:’—(he now) does his (proper) business.
13. ‘He is as if he were leaping up, (but still) is in the deep:’—he is making trial of himself.
14. ‘The dragon is on the wing in the sky:’— (the subject of the line) is on high and ruling.
15. ‘The dragon exceeds the proper limit, and there will be occasion for repentance:’—when things have been carried to extremity, calamity ensues.
16. Undivided lines appear in all these representa- tions of the great and originating power denoted by kK hien:—(what follows in the Y4o tells us how) all under the sky there will be good order.
do not move. The former turn their heads to the sky, and the latter their roots to the earth. So we read in AG Hsi; but I con- tinue to wonder that Confucius selected such illustrations and spoke in such a style.
Paragraph 9. As I have said above, the place of honour and authority in the hexagram belongs to the fifth line, and no other plays so unimportant a part as the sixth; and hence it is repre- sented here as having ‘no place’ at all. Before he whom it re- presents is called to act, the battle has been won or lost. Movement from him will only accelerate and intensify the result.
Chapter III, paragraphs 10-16, goes over again the Y4o of the duke of Xu with very brief explanations, grounded chiefly on the consideration of the place or position occupied by the several lines, and the time of their introduction into the action of the hexagram.
Paragraph 16. See the note on the Text of Kien, corresponding to this line, page 58, and also that on paragraph 7 of the symbolism of the figures and lines, Section i, page 165. There is the same 414 THE APPENDIXES. SECT. I.
Chapter IV. 17. ‘The dragon lies hid in the deep;—it is not the time for active doing:’—the energy denoted by the undivided line is laid up and hid away as in the deep.
18. ‘The dragon appears in the field: ’—all under heaven (begins to be) adorned and brightened.
19. ‘All the day active and vigilant: ’—continu- ally, as the time passes and requires, does he act.
20. ‘He is as if he were leaping up, (but still) is in the deep:’—a change is taking place in the method indicated by (this) AZien diagram.
21. ‘The dragon is on the wing in the sky:'— this shows that his place is based on his heavenly virtue.
22. ‘The dragon exceeds the (proper) limit;— there will be occasion for repentance:’—the time is come to an end, and so also is his opportunity.
23. Undivided lines appear in all these repre- sentations of the great and originating power denoted by Ahien:—and (from what follows in the Y4o) we see the model (of action) afforded by heaven.
difficulty in understanding the first part of the short paragraph; the conclusion of it must be a consequence of the language of the Y 40, though it is not repeated here.
Chapter IV, paragraphs 17-23, goes over the same ground for a third time, treating the various paragraphs chiefly from the stand- point of time.
Paragraph 17 tells us that time and circumstances are essential, as well as inward power, to successful development and demonstration. In paragraph 18, the words of the Yao about meeting with the great man are not quoted, but they prompted the latter half of it.
Paragraph 19. Compare the language on paragraph 6, towards the end.
Paragraph 20. The subject passes here from the lower trigram and enters into the upper. We are told not to lay stress on ‘the method of Khien.’ In paragraph 21 we have the sage upon the CHAP. 5. APPENDIX IV. 415 Chapter V. 24. The ‘greatness’ and ‘originating’ represented by AZien refer to it as (the symbol of) what gives their beginning (to all things), and (also) secures their growth and development.
25. ‘ [he advantageousness and the correctness and firmness’ refer to its nature and feelings (as seen in all the resulting things).
26. Akien, (thus) originating, is able with its admirable benefits to benefit all under the sky. We are not told how its benefits are conferred; but how great is (its operation)!
27. How great is (what is emblemed by) XZien!— strong, vigorous, undeflected, correct, and (in all these qualities) pure, unmixed, exquisite!
28. The six lines, as explained (by the duke of au), bring forth and display (its meaning), and everything about it is (thus) indirectly exhibited.
29. (The great man) at the proper time drives with these six dragons through the sky. The clouds move, and the rain is distributed; all under heaven enjoys repose.
throne. Time and opportunity are both in progress in 19; here in 22, they are both passed, have reached their extremity or end. Paragraph 23:—see on paragraph 16. ‘The model of heaven,’ says Wa Khang, ‘is the due blending of the strong and active with the weak and passive, the regulation of movement in accordance with the highest reason, so that there shall be neither excess nor deficiency.’
Chapter V, paragraphs 24-29. The author here, leaving the treatise on the symbolism of the Y4o, turns to that on the T hwan, or expositions of king Wan, and amplifies it, not quoting from it, however, so fully and exactly, as he has done in the previous chapters from the Y4o.
Paragraphs 24 and 25 are based on the statement of the signi- ficance of the Thwan under X/ien, and not on the treatise on the symbolism.. The originating power cannot be separated from that of penetration and development. The latter issues from the former 416 THE APPENDIXES. SECT. I.
tee Chapter VI. 30. In the superior man his conduct is (the fruit of) his perfected virtue, which might be seen therefore in his daily course; but the force of that phrase, ‘lying hid, requires him to keep re- tired, and not yet show himself, nor proceed to the full development of his course. While this is the case, the superior man (knows that) it is not the time for active doing.
31. The superior man learns and accumulates the results of his learning; puts questions, and discrimi- nates among those results; dwells magnanimously and unambitiously in what he has attained to; and carries it into practice with benevolence. What the Yi says, ‘The dragon appears in the field:—it will be advantageous to meet with the great man, has reference to the virtuous qualities of a ruler (as thus described).
32. In the third line there is a twofold (symbol of) strength, but (the position) is not central. (Its as the summer follows on the spring, according to an illustration of Kt Hs. ‘The advantageousness’ and ‘firm correctness,’ he compares also to the autumn and winter, saying that the A/ien power in its essence, as it is in itself, is best described by these two latter characteristics, while the two former describe it in its opera- tion. It is thus that he tries to give his readers an idea of what he understood by ‘nature and feelings’ in 25. But this chapter treats of the Khien power in nature rather than in humanity. Confining our view to the power so operating, we cannot say that the descrip- tion of it in 26 and 27 is magniloquent or hyperbolical.
Paragraph 28 returns to the explanations of the lines of the hexagram by the duke of Kau, which exhibit the power in different positions and relations, bringing out all its significance; and then 29 confines us to the fifth line, in which we have its ideal. The spheres of nature and of men seem to be in the view of the author, and therefore I introduce ‘the great man, as the subject, after the example of the best critics. Like the clouds and the rain to the thirsty earth, so is the rule of the sage to expectant humanity.
CHAP. 6. APPENDIX IV. 417 occupant) is not in heaven above, nor is he in the field beneath. Therefore there must be active vigi- lance and cautious apprehension as the time requires; and though (the position be) perilous, there will be no mistake.
33. In the fourth line there is (the symbol of) strength, but (the position) is not central. (Its occupant) is not in heaven above, nor is he in the field beneath, nor is he in the place of man inter- mediate. Hence he is in perplexity; and being so, he has doubts about what should be his movements, and so will give no occasion for blame.
34. The great man is he who is in harmony, in his attributes, with heaven and earth; in his bright- ness, with the sun and moon; in his orderly pro- cedure, with the four seasons; and in his relation to what is fortunate and what is calamitous, in har- mony with the spirit-like operations (of Providence). He may precede Heaven, and Heaven will not act in opposition to him; he may follow Heaven, but will act (only) as Heaven at the time would do. If Heaven will not act in opposition to him, how much less will men! how much less will the spirit-like operation (of Providence)!
35. The force of that phrase—‘ exceeding the proper limits’—indicates the knowing to advance but not to retire; to maintain but not to let perish; to get but not to lose.
36. He only is the sage who knows to advance and to retire, to maintain and to let perish; and that with- out ever acting incorrectly. Yes, he only is the sage!
Chapter VI, paragraphs 30-36. The author leaving the Thwan, turns again to the treatise on the symbolism of the Yao, his main 418 THE APPENDIXES. SECT. Il.
ai ll a A RRS A Section II. KuHWAN. Chapter I. 1. (What is indicated by) Khwan is most gentle and weak, but, when put in motion, 1s Ly aie ee ee SSS object being to show how reasonable are the decisions and lessons of the duke of Kau.
The subject of paragraph 30 has the virtue; but his position in the lowest place shows that his time is not yet come.
In paragraph 31 we have the superior man developing, by means of the processes described, into ‘the great man,’ with the attributes of a ruler, the appearance of whom is a blessing to men.
The twofold symbol of strength in paragraph 32 is the yang or undivided line in the third place (odd) proper to it. There will be no mistake, because the subject of the line, in the exercise of his caution, will abstain from any forward movement.
According to paragraph 63 of last Appendix, Section ii, both the third and fourth lines in the hexagram belong to man, and are sntermediate between those of heaven and those of earth. Khung Ying-t4, to get over the difficulty in what is said on the fourth line, says that, as a matter of fact and locally, man is nearer earth than heaven, and is aptly represented therefore by the third line and not by the fourth;—I prefer to point out the inconsistency, and leave it. The subject of this fourth line will move very cautiously, and so escape blame.
The eulogium of ‘the great man’ in paragraph 34 cannot fail to recall to the classical scholar the thirty-first and other chapters of ‘ the Doctrine of the Mean,’ where the sage is described as ‘The Equal of Heaven.’ In one sentence here he is spoken of as sometimes taking precedence of Heaven, which then does not act in opposi- tion to him! I do not know of any statement about the sage, coming without doubt from Confucius, that is so extravagant as this. It is difficult—in fact impossible—to say from the Y1 itself, what we are to understand by the kwei shin, which I have translated here by ‘the spirit-like operations (of Providence). The compound denomination does not often occur in the book. In Appendix III, Section i, 21, kwei is the anima and shin the animus; and in paragraph 50, I have translated the terms by ‘ the contracting and expanding operations.’ In Appendix I, page 226 and page 259, the name is used as in the present text. ‘That second instance and this CHAP. 2. APPENDIX IV. 419 hard and strong; it is most still, but is able to give every definite form.
2. ‘By following, it obtains its (proper) lord,’ and pursues its regular (course).
3. It contains all things in itself, and its trans- forming (power) is glorious.
4. Yes, what docility marks the way of Khwan! It receives the influences of heaven, and acts at the proper time.
Chapter II. 5. The family that accumulates good- ness is sure to have superabundant happiness, and the family that accumulates evil is sure to have superabundant misery. The murder of a ruler by paragraph were evidently constructed, the one on the model of the other. I think it likely that the breath or air, 2/7, became the name with the earliest Chinese for their first concept of spirit; then the breath inspired or inhaled was called kwei, and became the name for the grosser part of the spirit, returning to the earth; and shan, the breath exhaled or expired, the name for the subtler and intellec- tual spirit, ascending to a state of activity and enjoyment. The explanations of the terms in the # Ya and other dictionaries seem to justify this view. The combination kwei shan is sometimes best translated by ‘spiritual beings.’ The school of the Sung philosophy understand by it—the contracting and expanding of the primary matter, or that matter conceived of in two forms or with two opposite qualities. Ahang-3ze says here that ‘Heaven and earth are another name for tao, and kwei shan another name for “the vestiges of making and transformation;” and that the sage being in harmony with the tao or practical reason of the universe, how can men or the kwei shan be contrary to him?’ Whatever be thought of the Sung speculations and theories, I think that a trans- lator ought to give an indication of the primary meaning of the name kwei shan.
Paragraphs 35 and 36 suggest the description of Confucius by Mencius, V, ii, 1, 5, as the one among the sages who was most governed by the consideration of time, doing continually what the circumstances of the time required.
EC 2 420 THE APPENDIXES. SECT. II.
his minister, or of his father by a son, is not the result of the events of one morning or one evening. The causes of it have gradually accumulated,— through the absence of early discrimination. The words of the Yi, ‘He treads on the hoar-frost; the strong ice will come (by and by),’ show the natural (issue and growth of things).
6. ‘Straight’ indicates the correctness (of the internal principle), and ‘square, the righteousness (of the external act). The superior man, (thus represented), by his self-reverence maintains the inward (correctness), and in righteousness adjusts his external acts. His reverence and righteousness being (thus) established, his virtues are not solitary instances or of a single class. ‘Straight, square, and great, working his operations, without repeated efforts, in every respect advantageous: ’—this shows how (such a one) has no doubts as to what he does.
7. Although (the subject of) this divided line has excellent qualities, he (does not display them, but) keeps them under restraint. ‘If he engage with them in the service of the king, and be successful, he will not claim that success for himself:—this is the way of the earth, of a wife, of a minister. The way of the earth is—‘ not to claim the merit of achievement, but on behalf (of heaven) to bring things to their proper issue.
8. Through the changes and transformations pro- duced by heaven and earth, plants and trees grow luxuriantly. If (the reciprocal influence of) heaven and earth were shut up and restrained, we should have (a state that might suggest to us) the case of men of virtue and ability lying in obscurity. The words of the Yt, ‘A sack tied up:—there will be CHAP. 2, APPENDIX IV. 421 an no ground for blame or for praise,’ are in reality a lesson of caution.
9. The superior man (emblemed here) by the ‘yellow’ and correct (colour), is possessed of com- prehension and discrimination, He occupies the correct position (of supremacy), but (that emblem) is on (the lower part of) his person. His excellence is in the centre (of his being), but it diffuses a complacency over his four limbs, and is manifested in his (conduct of) affairs:—this is the perfection of excellence.
10. (The subject of) the yin (or divided line) thinking himself equal to the (subject of the) yang, or undivided line, there is sure to be ‘a contest.’ As if indignant at there being no acknowledgment of the (superiority of the subject of the) yang line, (the text) uses the term ‘dragons.’ But still the (subject of neither line) can leave his class, and hence we have ‘the blood’ mentioned. The men- tion of that as being (both) ‘azure and yellow’ indicates the mixture of heaven and earth. Hea- ven's (colour) is azure and earth's is yellow.
Ce a ear The hexagram Khwan is dealt with in Section ii, and much more briefly than Kien in Section i. Much less distinct, more- over, is the attempt in it to show how the attributes of the hexagram are to be understood of the principles of human nature. The most important portion of the Section, perhaps, is paragraph.s, the first of chapter II, and I have spoken of it in the Introduction, pages ASPB ENGD JX ave Treatise of Remarks on the Trigrams.
Chapter I. 1. Anciently, when the sages made the Yi, in order to give mysterious assistance to the spiritual Intelligences, they produced (the rules for the use of) the divining plant.
2. The number 3 was assigned to heaven, 2 to earth, and from these came the (other) numbers.
3. They contemplated the changes in the divided and undivided lines (by the process of manipulating the stalks), and formed the trigrams; from the movements that took place in the strong and weak lines, they produced (their teaching about) the sepa- rate lines. There ensued a harmonious conformity to the course (of duty) and to virtue, with a dis- crimination of what was right (in each particular case). They (thus) made an exhaustive discrimina- tion of what was right, and effected the complete development of (every) nature, till they arrived (in the Yi) at what was appointed for it (by Heaven).
Chapter I, paragraphs 1-3, treats of the rise of the scheme of the Yi from the wonderful qualities of the divining plant, the use of certain numbers, and the formation of the lineal figures.
P. Regis translates paragraph 1 by—‘ The ancient (sages), the most excellent men, were the authors of the Yf-king, in making which they were assisted by an intelligent spirit, who for their help produced the plant called Shih.’
But the text will not admit of this version, nor have I found the view given in it in any Chinese writer. It is difficult to make up one’s mind whether to translate—‘ the sage,’ or ‘the sages.’ Khung Ying-ta contends that the writer had Fa-hsf and him alone in his CHAP. 2. APPENDIX V. 423 eee eee ee Chapter II. 4. Anciently, when the sages made the Yi, it was with the design that (its figures) should be in conformity with the principles underlying the natures (of men and things), and the ordinances (for them) appointed (by Heaven). With this view they exhibited (in them) the way of heaven, calling (the lines) yin and yang; the way of earth, calling (them) the weak (or soft) and the strong (or hard); and the way of men, under the names of benevolence mind. To me it seems otherwise. Ff-hst, if we accept the testi- mony of universal Chinese consent, made the eight trigrams; but he did not make the Yf, which, by the same consent, was the pro- duction of king Wn and his son.
The text would seem to say that the sages ‘produced’ the plant, but this is so extravagant that the view indicated in my supplementary clause appears in all the best commentators. So understood, the Yi may be said to ‘give mysterious assistance to the spiritual Intelligences,’ or, if we take that name as singular (according to the analogy of chapter 6), to the Divine Being in affording a revelation of His will, as in paragraph 3. We may well say that it is a pity the revelation should be so enigmatical; but the author, it must be remembered, is writing from his own stand- point. Wan and his son, as I have endeavoured to show in the Introduction, merely wished to convey, under the style and veil of divination, their moral and political lessons.
On paragraph 2 it is said that heaven is round; and as the cir- cumference of a circle is three times its diameter, hence 3 is the number of heaven. Again, earth is square, and as the circumference of a square is four times its length or breadth, or it consists of two pairs of equal sides, hence 2 is the number of earth.
The concluding statement about ‘the other numbers’ is under- stood of the manipulation of the divining stalks, as in Appendix III, i, 51. That manipulation, thrice repeated, might leave three stalks each time, and 3 x 3=9; or 2, being in the same way in all=6; or twice 3 and once 2=8; or twice 2 and once 3=7. These are the numbers of the 4 binary symbols, employed in forming the new figures;, the old yang,=9; ===, the young yin, =8; ——, the young yang,=7; and == =, the old yin,=6.
424 THE APPENDIXES. CHAP. 3.
and righteousness. Each (trigram) embraced (those) three Powers; and, being repeated, its full form con- sisted of six lines. A distinction was made of (the places assigned) to the yin and yang lines, which were variously occupied, now by the strong and now by the weak forms, and thus the figure (of each hexa- gram) was completed.
Chapter III. 5. (The symbols of) heaven and earth received their determinate positions; (those for) mountains and collections of water interchanged their influences; (those for) thunder and wind excited each other the more; and (those for) water and. fire did each other no harm. (Then) among these eight symbols there was a mutual communication.
6. The numbering of the past is a natural pro- cess; the knowledge of the coming is anticipation. Therefore in the Yi we have (both) anticipation (and © the natural process).
Chapter II. The top line in each trigram thus belongs to the category of heaven; the bottom line to that of earth; and the middle line to that of man. ‘The odd places should be occupied, ‘correctly,’ by the undivided lines; and the even by the divided. The trigram being increased to the hexagram, lines 5 and 6 were assigned to heaven; 1 and 2 to earth; and 3 and4toman. 5 is the yang characteristic of heaven, and 6 the yin; so x and 2 in regard to earth; while 3 represents the benevolence of man, and 4 his righteousness. But all this is merely the play of fancy, and confuses the mind of the student.
Chapter III, paragraphs 5 and 6, is understood, though not very clearly, by referring to the circular arrangement of the trigrams according to Ffi-hsf, as shown in Figure 2, of Plate III. Para- graph 5 refers to the correlation of KAien and Khw4n, Kan and Tui, Kain and Sun, Khan and Lf. Paragraph 6 is less easy of apprehension. Starting in the same figure from A Zien and num- bering on the left we come to Aan by a natural process. Then Chapter IV. 7. Thunder serves to put things in motion; wind to scatter (the genial seeds of) them; rain to moisten them; the sun to warm them; (what is symbolised by) K4n, to arrest (and keep them in their places); (by) Tui, to give them joyful course; (by) Ahien, to rule them; and by KhwéAn, to store them up.
Chapter V. 8. God comes forth in Aan (to His producing work); He brings (His processes) into full and equal action in Sun; they are manifested to one another in Li; the greatest service is done for Him in Khwan; He rejoices in Tui; He struggles in Ahien; He is comforted and enters into restin Khan; and He completes (the work of the year) in Kan.
9. All things are made to issue forth in A4n, which is placed at the east. (The processes of pro- duction) are brought into full and equal action in Sun, which is placed at the south-east. The being brought into full and equal action refers to the purity and equal arrangement of all things. Li gives the idea of brightness. All things are now made maniwe turn back, and numbering on the right, from Sun, we come by a backward process to Khwan. The same process is illustrated on a large scale by the circular arrangement of the 64 hexagrams in Plate I. But what the scope of the paragraph is I cannot tell, and am tempted to say of it, as P. Regis does, ‘ Haec observatio prorsus inanis est.’
In chapter 1V we have the same circular arrangement of the trigrams, though they are named in a different order; the last first and the first last. The first four are mentioned by their elemental names; the last four by the names of their lineal figures. No special significance is attached to this. If it ever had any, it has been lost.
426 THE APPENDIXES. CHAP. 5.
fest to one another. It is the trigram of the south. The sages turn their faces to the south when they give audience to all under the sky, administering government towards the region of brightness:—the idea in this procedure was taken from this. Khwan denotes the earth, (and is placed at the south-west). All things receive from it their fullest nourishment, and hence it is said, ‘ The greatest service is done for Him in Khwan.’ Tui corresponds (to the west) and to the autumn,—the season in which all things rejoice. Hence it is said, ‘He rejoices in Tui. He struggles in Ahien, which is the trigram of the north-west. The idea is that there the inactive and active conditions beat against each other. Khan denotes water. It is the trigram of the exact north,—the trigram of comfort and rest, what all things are tending to. Hence it is said, ‘He is com- forted and enters into rest in Khan. Kan is the trigram of the north-east. In it all things bring to a full end the issues of the past (year), and prepare the commencement of the next. Hence it is said, ‘He completes (the work of the year) in Kan,’ Chapter V, paragraphs 8 and 9g, sets forth the operations of nature in the various seasons, as being really the operations of God, who is named Ti, ‘the Lord and Ruler of Heaven.’ Those opera- tions are represented in the progress by the seasons of the year, as denoted by the trigrams, according to the arrangement of them by king WAn, as shown also in Plate III, Figure 2.
‘The greatest service is done for Tf in Khwan;’ Yang Wan-lt (of our twelfth century, but earlier than Ka Hs?) says:—‘ Khwin is a minister or servant. T?fis his ruler. All that a ruler has.to do with his minister is to require his service.’ ‘On the struggles in Khien’ he says:—‘Xhien is the trigram of the north-west, when the yin influence is growing strong and the yang diminishing.’
The ‘ purity’ predicated in paragraph g of things in Sun, was Chapter VI. 10. When we speak of Spirit we mean the subtle (presence and operation of God) with all things. For putting all things in motion there is nothing more vehement than thunder; for scattering them there is nothing more effective than wind: for drying them up there is nothing more parching than fire; for giving them pleasure and satisfaction there is nothing more grateful than a lake or marsh; for moistening them there is nothing more enriching than water; for bringing them to an end and making them begin again there is nothing more fully adapted than Kan. Thus water and fire contribute together to the one object; thunder and wind do not act con- trary. to each other; mountains and collections of water interchange their influences. It is in this way, that they are able to change and transform, and to give completion to all things. en fy sok iene yer Fa eet ies rere jee, explained by Aang Khang-’/ang (our second century) as equiva- lent to ‘newness,’ referring to the brightness of all things in the light of spring and summer. On ‘all things receive from the earth their fullest nourishment’ the same Yang, quoted above, says:— ‘The earth performs the part of a mother. All things are its children. What a mother has to do for her children is simply to nourish them.’
Chapter VI is the sequel of the preceding. ‘There ought to have been some mention of Shan or ‘Spirit’ in chapter 5. It is the first character in this chapter, and the two characters that follow show that it is here resumed for the purpose of being explained. As it does not occur in chapter 5, we must suppose that the author of it here brings forward and explains the idea of it that was in his mind. Many of the commentators recognise this,—e.g. Liang Yin, as quoted in the Introduction, p. 33.
Two other peculiarities in the style of the chapter are pointed out and explained (after a fashion) by 3hui Xing (earlier, probably, than the Sung dynasty):—‘ The action of six of the trigrams is described, but no mention is made of Kien or Khwin. But 428 THE APPENDIXES. CHAP. 7.
Chapter VII. 11. Aien is (the symbol of) strength; Khwan, of docility; AK An, of stimulus to movement; Sun, of penetration; Khan, of what is precipitous and perilous; Li, of what is bright and what is catching; Kan, of stoppage or arrest; and Tui, of pleasure and satisfaction.
heaven and earth do nothing, and yet do everything; hence they are able to perfect the spirit-like subtilty of the action of thunder, wind, and the other things. (Moreover), we have the trigram Kan mentioned, the only one mentioned by its name, instead of our reading “ mountains.” The reason is, that the putting in motion, the scattering, the parching, and the moistening, are all the pal- pable effects of thunder, wind, fire, and water. But what is ascribed to K4n, the ending and the recommencing all things, is not so evident of mountains. On this account the name of the trigram is given, while the things in nature represented by the trigrams are given in those other cases. ‘The style suitable in each case is employed.’