4. The sun and moon, realising in themselves (the course of Heaven), can perpetuate their shining. The four seasons, by their changing and transforming, can perpetuate their production (of things). The sages persevere long in their course, and all under the sky are transformed and perfect. When we look at what they continue doing long, the natural tendencies of heaven, earth, and all things can be seen.
a eee ee ance WnETsS IaRENGa GEERT ee XXXII. All the conditions in paragraph 1 must be understood as leading to the indication of progress and success, which is explained in paragraph 2, and illustrated by the analogy of the course of heaven and earth.
‘Movement in any direction,’ as explained in paragraph 3, indicates the ever-occurring new modes and spheres of activity, to which he who is firm and correct is called.
Paragraph 4, and especially its concluding sentence, are of a meditative and reflective character not uncommon in the treatise on the Thwan.
XXXII. 1. ‘Thun indicates successful progress:'—that is, in the very retiring which Thun denotes there is such progress. The strong (line) is in the ruling place, (the fifth), and is properly responded to (by the second line). The action takes place according to (the requirement of) the time.
2. ‘To a small extent it will (still) be advantageous to be firm and correct:’—(the small men) are gradually encroaching and advancing.
3. Great indeed is the significance of (what is required to be done in) the time that necessitates retiring.
XXXIV. 1. In Ta Awang we see that which is great becoming strong. We have the (trigram) denoting strength directing that which denotes movement, and hence (the whole) is expressive of vigour.
2. ‘Ta Awang indicates that it will be advantageous to be firm and correct:’—that which is great (should be) correct. Given correctness and greatness (in their highest degree), and the character and tendencies of heaven and earth can be seen.
XXXIII. ‘The superior man,’ it is said, ‘advances or withdraws according to the character of the time. The strength and correct position of the fifth line show that he is able to maintain himself; and as it is responded to by the weak second line, no opposition to what is correct in him would come from any others. He might therefore keep his place; but looking at the two weak lines, 1 and 2, he recognises in them the advance and irrepressible progress of small men, and that for a time it is better for him to give way and withdraw from the field. Thus there is successful progress even in his retiring.’
XXXIV. Paragraph 1. ‘That which is great’ denotes, in the first place, the group of four strong lines which strikes us on XXXV. 1. 3in denotes advancing.
2. (In 3in we have) the bright (sun) appearing above the earth; (the symbol of) docile submission cleaving to that of the Great brightness; and the weak line advanced and moving above:—all these things give us the idea of ‘a prince who secures the tranquillity (of the people), presented on that account with numerous horses (by the king), and three times in a day received at interviews.
XXXVI. 1. (The symbol of) the Earth and that of Brightness entering into the midst of it give the idea of Ming I (Brightness wounded or obscured).
2. The inner (trigram) denotes being accomplished and bright; the outer, being pliant and submissive. The case of king Wan was that of one looking at the figure, and then the superior man, or the strong men in positions of power, of whom these are the representatives. Khien is the trigram of strength, and Kan that of movement.
Paragraph 2. ‘That which is great (should be) correct:’—that the ‘should be’ must be supplied in the translation appears from this, that the paragraph is intended to illustrate the text that ‘it will be advantageous to be firm and correct. The power of man becomes then a reflexion of the great power which we see working in nature, ‘impartially,’ ‘ unselfishly.’
XXXV. To those who advocate the view that the hexagrams of the Yi have been formed by changes of the lines in manipulating with the divining stalks, the words of paragraph 2, that we have in the figure ‘the weak line advanced and moving above,’ suggest the derivation of 3in from Kwan, whose 4th and 5th lines are made to change places = =}. But we have seen that that view is inadmissible in the interpretation of the Yi. And a simple explanation of the language at once presents itself. As Hsiang An-shih (Sung dynasty) says, ‘Of the three “daughter” trigrams it is only L? which has its divided line occupying the central place of honour, when it is the upper trigram in a hexagram.’
242 THE APPENDIXES. SECT.{II.
who with these qualities was yet involved in great difficulties.
3. ‘It will be advantageous to realise the difficulty (of the position), and maintain firm correctness:’— that is, (the individual concerned) should obscure his brightness. The case of the count of Ki was that of one who, amidst the difficulties of his House, was able (thus) to maintain his aim and mind correct.
XXXVII.1. In Aid Zan the wife has her correct place in the inner (trigram), and the man his correct place in the outer. That man and woman occupy their correct places is the great righteousness shown (in the relation and positions of) heaven and earth.
2. In Kid Zan we have the idea of an authoritative ruler;—that, namely, represented by the parental authority.
3. Let the father be indeed father, and the son son; let the elder brother be indeed elder brother, and the younger brother younger brother; let the husband be indeed husband, and the wife wife:-— then will the family be in its normal state. Bring the family to that state, and all under heaven will be established.
XXXVI. The sun disappearing, as we say, ‘ below the earth,’ or, as the Chinese writer conceives it, ‘into the midst of, or within the earth,’ sufficiently indicates the obscuration or wounding of brightness,—the repression and resistance of the good and bright.
King Wan was not of the line of Shang. Though opposed and persecuted by its sovereign, he could pursue his own course, till his line came in the end to supersede the other. It could not be so with the count of Ai, who was a member of the House of Shang. He could do nothing that would help on its downfall.
XXXVII. Paragraph 1 first explains the statement of the X XXVIII. 1. In Khwei we have (the symbol of) Fire, which, when moved, tends upwards, and that of a Marsh, whose waters, when moved, tend downwards. We have (also the symbols of) two sisters living together, but whose wills do not move in the same direction.
2. (We see how the inner trigram expressive of) harmonious satisfaction is attached to (the outer expressive of) bright intelligence; (we see) the weak line advanced and acting above, and how it occupies the central place, and is responded to by the strong (line below). These indications show that ‘in small matters there will (still) be good fortune.’
3. Heaven and earth are separate and apart, but the work which they do is the same. Male and female are separate and apart, but with a common will they seek the same object. There is diversity between the myriad classes of beings, but there is an analogy between their several operations. Great indeed are the phenomena and the results of this condition of disunion and separation.
Thwan, about the wife, represented by line 2; and then proceeds to the husband, represented by line 5. The two trigrams become representative of the family circle, and the wide world without it. In the reference to heaven and earth it is not supposed that they are really husband and wife; but in their relation and positions they symbolise that social relation and the individuals in it.
Paragraph 2, more closely rendered, would be—‘ That in Kia Zin there is an authoritative ruler is a way of naming father and mother.’ Does the writer mean to say that while the assertion of authority was indispensable in a family, that authority must have combined in it both force and géntleness?
XXXVIII. In paragraph 1 we have first an explanation of the meaning of Khwei from the symbolism of Fa-hsi. Then follows XX XIX. 1. Kien denotes difficulty. There is (the trigram expressive of) perilousness in front. When one, seeing the peril, can arrest his steps (in accordance with the significance of the lower trigram), is he not wise?
2. (The language of) Kien, that ‘advantage will be found in the south-west, refers to the (strong fifth line) advanced and in the central place. That ‘there will be no advantage in the north-east, intimates that the way (of dealing with the Aien state) is exhausted. That ‘it will be advantageous to see the great man,’ intimates that advance will lead to achievement. That the places (of the different lines after the first) are those appropriate to them indicates firm correctness and good fortune, with which the regions (of the kingdom) are brought to their normal state. Great indeed is the work to be done in the time of Hien!
an explanation from that ascribed to king Wan, where Tui represents the youngest daughter and Lf the second. The Khang-hsi editors observe that in many hexagrams we have two daughters dwelling together, but that only in this and 49 is attention called to it. The reason, they say, is that in those two diagrams the sisters are the second and third daughters, while in the others one of them is the eldest, whose place and superiority are fixed, so that between her and either of the others there can be no division or collision.
About what is said, in paragraph 2, on the weak line, as advanced and acting above, see the note on hexagram 35.
The lesson of paragraph 3 is not unity in diversity, but union with diversity.
XXXIX. The upper or front trigram is Kh4n, the attribute of which is perilousness; the lower is Kan, of which the arresting, actively or passively, of movement or advance is the attribute. We can understand how the union of these attributes gives the ideas of difficulty and prudent caution.
The explanations in paragraph 2 of the phraseology ofthe Thwan XL. 1. In Xieh we have (the trigram expressive of) peril going on to that expressive of movement. By movement there is an escape from the peril:— (this is the meaning of) Aieh.
2. ‘In (the state indicated by) Aieh, advantage will be found in the south-west:’—the movement (thus) intimated will win all. That ‘there will be good fortune in coming back (to the old conditions)’ shows that such action is that of the due medium. That ‘if some operations be necessary, there will be good fortune in the early conducting of them’ shows that such operations will be successful.
3. When heaven and earth are freed (from the grasp of winter), we have thunder and rain. When these come, the buds of the plants and trees that produce the various fruits begin to burst. Great indeed are the phenomena in the time intimated by Xieh.
are not all easily followed. It is said that the advantageousness of the south-west is due to the central line in 5; but if we are to look for the meaning of south-west in Khwa4n, as in the diagram of king Wan’s trigrams, there is no strong central line in it. - May Khan, as a yang trigram, be used for Khwan?
XL. 1. The meaning of the hexagram is brought out sufficiently well in paragraph 1 by means of the attributes of the constituent trigrams.
2. How it is that the movement indicated in the first condition will ‘win’ all does not immediately appear. The Khang-hs? editors say that ‘moving to the south and west’ is the same as ‘returning back to the old conditions,’ and that ‘winning all’ and acting ‘according to the due medium’ are descriptive of the effect and method without reference to the symbolism. Another explanation might be devised; but I prefer to leave the matter in doubt.
3. Paragraph 3 shows the analogy of what takes place in nature to the beneficent social and political changes described in the text, as is done very frequently in this Appendix.
XLI. 1. In Sun (we see) the lower (trigram) diminished, and the upper added to. (But) the method (of action) implied in this operates also above (or, mounts upwards (also) and operates).
2. ‘If there be sincerity in this method of diminution, there will be great good fortune; freedom from error; firmness and correctness that can be maintained; and advantage in every movement that shall be made. In what shall this (sincerity in the exercise of Sun) be employed? (Even) in sacrifice, two baskets of grain, (though there be nothing else), may be presented:’—for these two baskets there ought to be the fitting time. There is a time when the strong should be diminished, and the weak should be strengthened. Diminution and increase, overflowing and emptiness:— these take place in harmony with the conditions of the time.
XLI. 1. All that we see is two undivided lines in the lower trigram, and then a divided one, and exactly the opposite in the upper. But the whole figure could not but have this form from the process of its formation, whether by the gradual addition of the two primitive lines, or by the imposition of the whole trigrams on one another. To say that the upper lines of Aien and KhwA4n changed places to express the idea of subjects contributing in taxes to the maintenance of their ruler is absurd; and if that thought were in the mind of king Wan (which I very much doubt), it would only show how he projected his own idea, formed independently of the figure, into its lines.
On the second sentence, the Khang-hst editors say:—‘ When a minister devotes his life in the service of his lord, or the people undertake their various labours in behalf of their government, these are instances of the ministering of those below to increase those above. But in this way the intercourse of the two becomes close and their aims become the same;—does not the method of action of those below communicate itself to those above? ’ In paragraph 2 the subject of contribution, such as the payment of XLII. 1. In Yi we see the upper (trigram) diminished, and the lower added to. The satisfaction of the people (in consequence of this) is without limit. What descends from above reaches to all below, so great and brilliant is the course (of its operation).
2. That ‘there will be advantage in every movement which shall be undertaken’ appears from the central and correct (positions of the second and fifth lines), and the (general) blessing (the dispensing of which they imply).
That ‘it will be advantageous (even) to cross the great stream’ appears from the action of wood (shown in the figure).
3. Yi is made up of (the trigrams expressive of) movement and docility, (through which) there is daily advancement to an unlimited extent. We have (also) in it heaven dispensing and earth producing, leading to an increase without restriction taxes, passes into the background. The Khang-hsi editors say:— ‘What is meant by diminishing in this hexagram is the regulation of expenditure or contribution according to the time. This would vary in a family according to its poverty or wealth; and in a state according to the abundance or scantiness of its resources. When it is said that there must be sincerity along with a diminution, it means that though such a diminution cannot be helped, yet what is given should be given sincerely. A small sacrifice sincerely offered is accepted. In the language, “There is a time when the strong should be diminished and the weak be strengthened,” we are not to find the two baskets in the diminution of the strong. ‘The strong” is what is essential,—in this case sincerity; “The weak "7 is what is unimportant,—the amount and manner of the offering. If one supplement the insufficiericy of his offering with the abundance of his sincerity, the insignificance of his two baskets will not be despised.’
of place. Everything in the method of this increase proceeds according to the requirements of the time.
XLII. 1. The process of the formation of the trigrams here is the reverse of that in the preceding hexagram; and is open to the remarks I have made on that. Of course the people are full of complacency and pleasure in the labours of their ruler for their good.
2. The mention of ‘the action of wood’ has reference to the upper trigram Sun, which is the symbol both of wind and wood. From wood boats and ships are made, on which the great stream may be crossed. In three hexagrams, this, 59, and 61, of which Sun is a part, we find mention made of crossing the great stream. It is generally said that the lower trigram Aan also symbolises wood; but that is obtained by a roundabout process. An occupies the place of the east in Wan’s arrangement of the trigrams; but the east symbolises spring, when the growth of vegetation begins; and therefore A4n may symbolise wood! It was stated on p. 33, that the doctrine of ‘the five elements’ does not appear in the Yi. Ahang-3ze takes wood (7X mf), ‘as a misprint for increase CaN yi).’ 3. The words ‘heaven dispensing and earth producing’ are based on the fancied genesis of the figure from Khien and Khwan =, the first lines in each changing places. It was the author of this Appendix, probably, who first introduced that absurd notion in connexion with the formation of Sun and Yi.
One rhyme runs through and connects these three paragraphs thus:— ‘Y? spoils the high, gives to the low; The people feel intense delight.
Down from above to all below, The blessing goes, so large and bright. Success will every movement mark, Central its source, its course aright.
The great stream even may be crossed, When planks of wood their strength unite. Yi movement shows and docile feet, Which progress day by day invite. Heaven gives; productive earth responds; Increase crowns every vale and height; XLIII. 1. Kwai is the symbol of displacing or removing. We see (in the figure) the strong (lines) displacing the weak. (We have in it the attributes of) strength and complacency. There is displacement, but harmony (continues).
2. ‘The exhibition (of the criminal’s guilt) in the royal courtyard’ is suggested by the (one) weak (line) mounted on the five strong lines.
There ‘is an earnest and sincere appeal (for sympathy and support), and a consciousness of the peril (involved in the undertaking):’—it is the realisation of this danger, which makes the method (of compassing the object) brilliant.
‘He should make an announcement in his own city, and show that it will not be well to have recourse at once to arms:’—(if he have recourse to arms), what he prefers will (soon) be exhausted.
‘There will be advantage in whatever he shall go forward to:’—when the growth of the strong (lines) has been completed, there will be an end (of the displacement).
And ceaselessly it hastens on, Each season’s gifts quick to requite.’
XLIII. 1. The last clause of paragraph 1 is good in itself, showing that the strong and worthy statesman in removing a bad man from the state is not actuated by any private feelings. The sentiment, however, as it is expressed, can hardly be said to follow from the symbolism.
Paragraph 2. The same may be said of all the notes appended to the different clauses of this second paragraph, Hf Ping-wan (Yiian dynasty) says:—‘If but a single small man be left, he is sufficient to make the superior man anxious; if but a single inordinate desire be left in the mind, that is sufficient to disturb the harmony of heavenly principles. The eradication in both cases must be complete, before the labour is ended.’
XLIV. 1. Kau has the significance of unexpectedly coming on. (We see in it) the weak (line) coming unexpectedly on the strong ones.
2. ‘It will not be good to marry (such) a female:’—one (so symbolised) should not be long associated with.
3. Heaven and earth meeting together (as here represented), all the variety of natural things become fully displayed.
4. When a strong (line) finds itself in the central and correct position, (good government) will greatly prevail all under the sky.
5. Great indeed is the significance of what has to be done at the time indicated by Kau!
XLV. 1. 3hui indicates (the condition of union, or) being collected. We have in it (the symbol of) docile obedience going on to (what is expressed by that of) satisfaction. There is the strong line in the central place, and rightly responded to. Hence comes the (idea of) union.
2. ‘ The king will repair to his ancestral temple:’— XLIV. On paragraph 1 the Khang-hsi editors say:—‘ “ The weak line meets with (or comes unexpectedly on) the strong ones;”— the weak line, that is, plays the principal part. The case is like that of the minister who assumes the power of deciding for himself on all measures, or of a hen’s announcing the morning;—is not the name of (shameless) boldness rightiy applied to it? Hence nothing more is said about the symbol of the bold female; but attention is called to the second part of the Thwan.’
Paragraph 2 needs no remark. Paragraphs 3, 4, and 5 all speak of the importance of powers and parties meeting together,—in the world of nature, and in the sphere of human affairs. But I do not see how this sentiment is a natural sequel to that in 1 and 2, nor that it has any connexion with the teaching of the Thwan and Symbolism.
with the utmost filial piety he presents his offerings (to the spirits of his ancestors).
‘It will be advantageous to meet the great man, and there will then be prosperity and success:’— the union effected by him will be on and through what is correct.
‘The use of great victims will conduce to good fortune; and in whatsoever direction movement is made, it will be advantageous:’—all is done in accordance with the ordinances of Heaven.
3. When we look at the way in which the gatherings (here shown) take place, the natural tendencies (in the outward action) of heaven and earth and of all things can be seen.
XLVI. 1. (We find) the weak (line), as it finds the opportunity, ascending upwards.
2. We have (the attribute) of flexibility and that of obedience; we have the strong line (below) and its proper correlate above:—these things indicate that there will be ‘great progress and success.’
XLV. The lower trigram in 3hui is Khwan, whose attribute is docile obedience; and the upper is Tui, whose attribute is pleased satisfaction. Then we have the strong line in 5, and its proper correlate in 2. These things may give the idea of union. They might also give the idea of other good things.
The Khang-hsi editors say that though ‘all is done in accordance with the ordinances of Heaven’ follows the concluding clauses of the Thwan, yet the sentiment of the words must be extended to the other clauses as well. AAang-3ze says that ‘the ordinances of Heaven’ are simply the natural and practical outcome of ‘heavenly principle;’—in this case what should and may be done according to the conditions and requirements of the time. So do the critics of China try to shirk the idea of personality in ‘ Heaven.’
With paragraph 3, compare the concluding paragraphs of the Thwan Awan on hexagrams 31, 32.
3. ‘Seeking (by the qualities implied in Shang) to meet with the great man, its subject need have no anxiety:’—there will be ground for congratulation.
‘Advance to the south will be fortunate:’—his aim will be carried out.
XLVIT. 1. In Khwan (we see) the strong (lines) covered and obscured (by the weak).
2. We have in it (the attribute of) perilousness going on to that of satisfaction. Who is it but the superior man that, though straitened, still does not fail in making progress to his proper end?
‘For the firm and correct, the (really) great man, there will be good fortune:’—this is shown by the central positions of the strong (lines), ‘If he make speeches, his words cannot be made good: ’— to be fond of arguing or pleading is the way to be reduced to extremity.
XLVI. The explanation of the first paragraph has given occasion to much difference of opinion. Some will have ‘ the weak (line)’ to be 4; some 5; and some the whole of KhwaAn, the upper trigram, The advocates of 4, make it come from hexagram 40, the weak 3 of which ascends to the strong 4, displaces it, and takes its place; but we have seen repeatedly the folly of the doctrine of changing lines and figures. ‘The great symbolism of Appendix II suggests the proper explanation. The lower trigram, Sun, represents here not wind but wood. The first line, weak, is the root of a tree planted beneath the earth. Its gradual growth symbolises the advance upwards of the subject of the hexagram, fostered, that is, by the circumstances of the time.
XLVII. 1. One sees the relative position of the strong and weak lines in the figure; but to deduce from that the idea expressed by Khwa4n requires a painful straining of the imagination. That idea was in the mind, and then the lines were interpreted accordingly.
2. ‘ Perilousness’ is the attribute of the lower trigram, and ‘ satisfaction ’ that of the upper. The superior man, however straitened, XLVIII. 1. (We have the symbol of) wood in the water and the raising of the water; which (gives us the idea of) a well. A well supplies nourishment and is not (itself) exhausted.
2. ‘The site of a town may be changed, while the fashion of its wells undergoes no change:’—— this is indicated by the central position of the strong lines (in the second and fifth places).
‘The drawing is nearly accomplished, but the rope has not yet reached the water of the well:’— its service has not yet been accomplished.
‘The bucket is broken:’—it is this that occasions evil.
XLIX. 1. In Ko (we see) water and fire extinguishing each other; (we see also) two daughters dwelling together, but with their minds directed to remains master of himself, and pursues the proper end of principle settled in his mind.
Why should the subject of Khwan make speeches, be fond of arguing or pleading,—as the characters say, if we could translate them literally, ‘setting a value on the mouth?’ The reply to this is found in the trigram denoting ‘satisfaction,’ or ‘ being pleased.’ The party in the extremity of Khw4n yet wishes and tries to make men pleased with him.
XLVIII. Kang Khang-AAang says: —‘Kh4n, the upper trigram, represents water, and Sun, the lower, wood. This wood denotes the water-wheel or pulley with its bucket, which descends into the mouth of the spring, and brings the water up to the top.’ This may be a correct explanation of the figure, though the reading of it from bottom to top seems at first to be strange.
Paragraph 2. That the fashion of the well does not undergo any (great) change is dwelt upon as illustrating the unchangeableness of the great principles of human nature and of government. But that this truth may be learned from the strong and central lines only produces a smile. So do the remarks on the other two sentences of the Thwan.
different objects:—(on account of these things) it is called (the hexagram of) Change.
2. ‘It is believed in (only) after it has been accomplished:’—when the change has been made, faith is accorded to it.
(We have) cultivated intelligence (as the basis of) pleased satisfaction, (suggesting) ‘great progress and success, coming from what is correct.
When change thus takes place in the proper way, ‘occasion for repentance disappears.’
3. Heaven and earth undergo their changes, and the four seasons complete their functions. Thang changed the appointment (of the line of Hsia to the throne), and Wa (that of the line of Shang), in accordance with (the will of) Heaven, and in response to (the wishes of) men. Great indeed is what takes place in a time of change.
L. 1. In Ting we have (symbolically) the figure of a caldron. (We see) the (symbol of) wood entering into that of fire, which suggests the idea of cook- XLIX. Paragraph 1. Li, the lower trigram, represents fire, and Tui, the upper, represents water. Water will extinguish fire, and fire again will dry up water. Each, to all appearance, produces a change in the other. Again, according to king Wan’s scheme of the trigrams, as shown on p. 33, and in Figure 1, Plate III, L? is the second, and Tui the youngest daughter. Their wills are likely to differ in love and other things; but this symbolism does not so readily suggest the idea of change.
2. The first sentence suggests how the dislike to change on the part of people generally is overcome.
The second suggests how change proceeding from intelligence and giving general satisfaction will be successful.
Paragraph 3 tells us how the greatest natural and the greatest political changes are equally successful and admirable when conducted aright.
ing. The sages cooked their offerings in order to present them to God, and made great feasts to nourish their wise and able (ministers).
2. We have (the symbol of) flexible obedience, and that (which denotes) ears quick of hearing and eyes clear-sighted. (We have also) the weak (line) advanced and acting above, in the central place, and responded to by the strong (line below). All these things give the idea of ‘great progress and success.
LI. 1. Kan (gives the intimation of) ease and development.
2. ‘When the (time of) movement (which it indicates) comes, (its subject) will be found looking out with apprehension:’—that feeling of dread leads to happiness. ‘And yet smiling and talking cheerfully:’—the issue (of his dread) is that he adopts (proper) laws (for his course).
‘The movement (like a crash of thunder) terrifies L. 1. See the notes on the Text of the Thwan about the figure of a caldron in Ting. Its component trigrams are Sun representing wood, and Li representing fire; which may very well suggest the idea of cooking. The last sentence of the paragraph is entirely after the style of ‘the Great Symbolism.’ The Khanghst editors say that the distinction between Zing and Ting appears here very clearly, the former relating to the nourishment of the people, and the latter to the nourishing men of worth. ‘They add that the reality of the offerings to God is such nourishing. ‘God 2 is here Shang Ti, which Canon McClatchie translates ‘the First Emperor,’ adding in a note, ‘The Chinese Jupiter, the Emperor of gods and men!’
2. The first sentence deduces the sentiment of the Thwan from the attributes or virtues of the trigrams with considerable amplification of the virtue of Lt. The second line of Li, as being divided, calls forth in other hexagrams the same notice as here. It is the most important line in the figure, and being responded to by the strong 2, gives an indication of the ‘great progress and success.
all within a hundred li:’—it startles the distant and frightens the near.
‘He will be like the sincere worshipper, who is not startled into letting go his ladle and cup of sacrificial spirits:’—he makes his appearance, and maintains his ancestral temple and the altars of the spirits of the land and grain, as presiding at all sacrifices.
LII. 1. Kan denotes stopping or resting;— resting when it is the time to rest, and acting when it is the time to act. When one’s movements and restings all take place at the proper time for them, his way (of proceeding) is brilliant and intelligent.
2. Resting in one’s resting-point is resting in one’s proper place. The upper and lower (lines of the hexagram) exactly correspond to each other, but are without any interaction; hence it is said that ‘(the subject of the hexagram) has no consciousness of self; that when he walks in his courtyard, he does not see (any of) the persons in it; and that there will be no error.’
LI. Paragraph 1. See what is said on the Text.
2. The explanations of the Thwan here are good; but in no way deduced from the figure.
3. The portion of the text printed in a different type is supposed to have dropt out of the Chinese copies. The explanation of it that follows is based on Wan’s view of Xan as representing the oldest son. See on the Text.
LII. 1. The Khang-hsf editors give their opinion that what is said in the first sentence of this paragraph, after the explanation of the name, illustrates the first sentence of the Thwan, and that the other sentence illustrates the rest of the Thwan. It may be so, but the whole of the Thwan appears in paragraph 2.
2. The hexagram being made up of Kan repeated, lines 1, 2, 3 are of course the same as 4, 5, and 6. But it will be seen that there is not a proper correlation among them all. I do not see, LIII. 1. The advance indicated by Hien is (like) the marrying of a young lady which is attended by good fortune.
2. (The lines) as they. advance get into their correct places:—this indicates the achievements of a successful progress.
The advance is made according to correctness:— (the subject of the hexagram) might rectify his country.
3. Among the places (of the hexagram) we see the strong undivided line in the centre.
4. ‘In (the attributes of) restfulness and flexible penetration we have (the assurance of) an (onward) movement that is inexhaustible.
LIV. 1. By Kwei Mei (the marrying away of a younger sister) the great and righteous relation between heaven and earth (is suggested to us). If heaven and earth were to have no intercommunication, things would not grow and flourish as they do. The marriage of a younger sister is the end (of her maidenhood) and the beginning (of her motherhood).
2. We have (in the hexagram the desire of) however, that this furnishes any ground for the entire obliviousness of self, which the Thwan makes out to be in the figure.
LIII. The first sentence of paragraph 2 describes the lines from 2 to 5 all getting into their proper places, as has been pointed out on the Text, and that sentence is symbolical of what is said in the second. ‘The rectification of the country’ is the reality of ‘ the successful progress.’
‘The strong undivided line’ in paragraph 3 is the fifth of the figure.
Out of rest comes movement to go on for an indefinite time, and be succeeded by rest again;—as says paragraph 4.
pleasure and, on the ground of that, movement following. The marrying away is of a younger sister.
3. ‘Any action will be evil:’—the places (of the lines) are not those appropriate to them.
‘It will be in no wise advantageous:’—the weak (third and fifth lines) are mounted on strong lines.
LV. 1. Fang has the signification of being great. It is made up of the trigrams (representing) LIV. 1. Kwei Mei in this Appendix has the meaning simply of marriage, and for Mei we might substitute Nii, ‘daughter’ or ‘young lady.’ This appears from the writer’s going on to point out, as elsewhere, the analogy between the growth of things in nature from the interaction of heaven and earth and the increase of mankind through marriage. He does this with a delicate touch. There is no grossness in the original any more than there is in the translation.