But how are we to reconcile this reference to the action of heaven and earth with the bad auspice of the Thwan? The Khang-hsi editors felt the pressure of this difficulty, and they adduce a similar inconsistency in the account of hexagram 44 in this treatise, adding, ‘From this we may say that the interaction of the yin and yang cannot be dispensed with, but that we ought to be careful] about it in the beginning in order to prevent mischief in the end. This is the doctrine of the Yi.’ This is very well, but it is no solution of the difficulty. The editors could not admit that the author of the Appendix did not understand or did not deal fairly with the Text; for that author, they thought, was - Confucius.
2. The same editors say that paragraph 2 implies both that the desire for the marriage originated with the lady, and that she was aware that the gentleman was older than herself.
3. The position of a divided line above an undivided is always represented as an evil omen; it is difficult to understand why. There is less of an appearance of reason about it than in some other things which are said about the lines. The lines are where they cannot but be from the way in which the figures were formed.
intelligence and movement directed by that intelligence. It is thus that it has that signification.
2. ‘ The king has reached the condition (denoted by Fang):’—he has still to make it greater.
‘There is no occasion to be anxious. Let him be as the sun at noon:’—it is for him to cause his light to shine on all under the sky.
3. When the sun has reached the meridian height, it begins to decline. When the moon has become full, it begins to wane. The (interaction of) heaven and earth is now vigorous and abundant, now dull and scanty, growing and diminishing according to the seasons. How much more must it be so with (the operations of) men! How much more also with the spiritual agency!
LVI. 1. ‘Lii indicates that there may be some small attainment and progress:’—the weak (line) occupies the central place in the outer (trigram), and is obedient to the strong (lines on “either side of it). (We have also the attributes of quiet) resting closely attached to intelligence (in the com- LV. The Khang-hs? editors remark that paragraph 1 is not so much explaining the meaning of the name Fang, as accounting for the hexagram, composed of Li and Xn, having such a meaning.
Paragraph 3 seems rather contrary to the lesson of the hexagram. According to it, prosperity cannot be maintained, any more than we can have the other seasons without winter or perpetual day without night; but the object of the essay is to exhort to the maintenance of prosperity. Is it the case that the rise of every commonwealth and cause must be followed by its decay and fall? The mind refuses to admit the changes of the seasons, &c., as a true analogy for all moral and intellectual movements. See an important remark on the concluding sentence in the Introduction, ponent trigrams). Hence it is said, ‘There may be some small attainment and progress. If the stranger or traveller be firm and correct as he ought to be, there will be good fortune.’
2. Great is the time and great is the right course to be taken as intimated in Lii!
LVII. 1. The double Sun shows how, in accordance with it, (governmental) orders are reiterated.
2. (We see that) the strong (fifth line) has penetrated into the central and correct place, and the will (of its subject) is being carried into effect; (we see also) the weak (first and fourth lines) both obedient to the strong lines (above them). It is hence said, ‘There will -be some little attainment and progress. There will be advantage in movement onward in whatever direction. It will be advantageous also to see the great man.’
TO LVI. What is said in paragraph 1 is intended to explain the Thwan, and not to account for the meaning of the name Li. It is assumed that Lii means a stranger; and the writer from the position of the fifth line, and from the attributes of the component trigrams, derives the ideas of humility, docility, a quiet restfulness, and intelligence as the characteristics proper to a stranger, and which are likely to lead to his attaining what he desires, and then advancing.
LVII. 1. The language of this paragraph has often occurred to me in reading commands and addresses issued by the emperors of China, such as the essays on the precepts in what is called the Sacred Edict, the reiteration employed in many of which is remarkable.
Paragraph 2. The ‘ obedience of the weak lines to the strong ones’ grows, in a way not very perceptible, from the idea of the hexagram, and the quality of the trigram as denoting penetration and flexibility.
LVIII. 1. Tui has the meaning of pleased satisfaction.
2. (We have) the strong (lines) in the centre, and the weak (lines) on the outer edge (of the two trigrams), (indicating that) in pleasure what is most advantageous is the maintenance of firm correctness. Through this there will be found an accordance with (the will of) heaven, and a correspondence with (the feelings of) men. When (such) pleasure goes before the people, (and leads them on), they forget their toils; when it animates them in encountering diffculties, they forget (the risk of) death. How great is (the power of) this pleased satisfaction, stimulating in such a way the people!
LIX. 1. ‘Hwan intimates that there will be progress and success:’—(we see) the strong line (in the second place) of the lower trigram, and not suffering any extinction there; and (also) the weak line occupying its place in the outer trigram, and uniting (its action) with that of the line above.
2. ‘The king goes to his ancestral temple:’—the king's (mind) is without any deflection.
3. ‘It will be advantageous to cross the great stream;’—(the subject of the hexagram) rides in LE LVIII. The feeling of pleasure going before the people and leading them on to endure toil and encounter death must be supposed to be produced in them by the example and lessons of their ruler. Lii Fafi-hsien paraphrases this portion of the text thus:— ‘When the sage with this precedes them, he can make them endure toil without any wish to decline it, and go with him into difficulty and danger without their having any fear. I think this was intended to be the teaching of the hexagram, but the positive expression of it is hardly discernible.
(a vessel of) wood (over water), and will do so with success.
LX. 1. ‘Kieh intimates progress and _attainment:’—the strong and weak (lines) are equally divided, and the strong lines occupy the central places.
2. ‘If the regulations (which Xieh_ prescribes) be severe and difficult, they cannot be permanent: '—its course (of action) will in that case come to an end.
3. (We have the feeling of) pleasure and satisfaction directing the course amidst peril. (We have) all regulations controlled (by authority) in its proper place. (We have) free action proceeding from the central and correct position.
4. Heaven and earth observe their regular terms, and we have the four seasons complete. (If rulers) frame their measures according to (the due) regulations, the resources (of the state) suffer no injury, and the people receive no hurt.
LIX. 1. This paragraph has been partially anticipated in the notes on the Thwan. The second line is said to suffer ‘no extinction,’ because the lower trigram is that of peril. The Khanghst editors say that the former part of this paragraph shows how the root of the work of the hexagram is strengthened, and the Jatter part how the execution of that work is secured.
The conclusion of paragraph 2 is, literally, ‘The king indeed is in the middle.’ This does not mean, as some say, that the king is in the middle of the temple, but that his mind or heart is exactly set on the central truth of what is right and good.
The upper trigram Sun represents both wind and wood. To explain the meaning of Hwan, the significance of wind is taken; the writer here seizes on that of wood, as furnishing materials for a boat in which the great stream can be crossed.
LX. Paragraph 1. See what is said on the Text of the Thwan.
LXI. 1. In Kung Ft we have the (two) weak lines in the innermost part (of the figure), and strong lines occupying the central places (in the trigrams). (We have the attributes) of pleased satisfaction and flexible penetration. Sincerity (thus symbolled) will transform a country.
2. ‘Pigs and fish (are moved), and there will be good fortune:’—sincerity reaches to (and affects even) pigs and fishes.
‘There will be advantage in crossing the great stream:’—(we see in the figure) one riding on (the emblem of) wood, which forms an empty boat.
3. In (the exercise of the virtue denoted by) Kung F4, (it is said that) ‘there will be advantage in being firm and correct:’—in that virtue indeed we have the response (of man) to Heaven.
‘Its course will come to an end’ is the opposite of the intimation in Kieh of progress and attainment.
In paragraph 3 the writer returns to this intimation of the figure:—by the attributes of the trigrams; by the appropriate positions of lines 4 and 5; and by the central and correct place of 5.
Paragraph 4 illustrates the importance of doing things according to rule by reference to the operations of nature and the enactments and institutions of sage rulers.
LXI. 1. The structure of the lineal figure which is here insisted on has been pointed out in explaining the Thwan. On what is further said as to the attributes of the trigrams and their effect, Khang-3ze observes:—‘ We have in the sincerity shown in the upper trigram superiors condescending to those below them in accordance with their peculiarities, and we have in that of the lower those below delighted to follow their superiors. The combination of these two things leads to the transformation of the country and state.’.
Paragraph 2. The two divided lines in the middle of the figure are supposed to give the semblance of an empty boat, and an LXII. 1. In Hsia&éo Kwo (we see) the small (lines) exceeding the others, and (giving the intimation of) progress and attainment.
2. Such ‘exceeding, in order to its being advantageous, must be associated with firmness and correctness:’—that is, it must take place (only) according to (the requirements of) the time.
3- The weak (lines) are in the central places, and hence (it is said that what the name denotes) may be done in small affairs, and there will be good fortune.
4. Of the strong (lines one) is not in its proper place, and (the other) is not central, hence it is said that (what the name denotes) ‘should not be done in great affairs.’
5. (In the hexagram) we have ‘the symbol of a bird on the wing, and of the notes that come down from such a bird, for which it is better to descend than to ascend, thereby leading to great good fortune: "—to ascend is contrary to what is reasonable in the case, while to descend is natural and right.
empty boat, it is said (with doubtful truth), is not liable to be upset. The trigram Sun symbolises both wind and wood.
A good commentary on paragraph 3 is supplied in many passages of ‘the Doctrine of the Mean,’ e.g. chap. 20. 18:—‘ Sincerity is the way of Heaven. The attainment of sincerity is the way of men.’
LXII, Paragraph 1. That the small lines exceed the others appears at a glance. The intimation of progress and attainment is less clear. Compare the first paragraph of Appendix I to hexagram 33.
‘The requirements of the time’ in paragraph 2 cannot make LXIII. 1. ‘Ai 31 intimates progress and success:’—in small matters, that is, there will be that progress and success.
2. ‘There will be advantage in being firm and correct:’—the strong and weak (lines) are correctly arranged, each in its appropriate place.
3. ‘There has been good fortune in the beginning:'—the weak (second line) is in the centre.
4. ‘In the end’ there is a cessation (of effort), and ‘disorder arises:’—the course (that led to rule and order) is (now) exhausted.
LXIV. 1. ‘Wei 3i intimates progress and success (in the circumstances which it implies):’—the weak (fifth) line is in the centre.
2. ‘The young fox has nearly crossed the stream:’—but he has not yet escaped from the midst (of the danger and calamity).
right wrong or wrong right; but they may modify the conventional course to be taken in any particular case.
It is easy to explain paragraphs 3 and 4, but what is said in them carries no conviction to the mind.
The sentiment of paragraph 5 is good, apart from the symbolism, which is only perplexing.
LXIII. For paragraphs 1 and 2, see the note on the Text of the Thwan.
It is difficult to see the concatenation in paragraph 3 between the sentiment of the Thwan and the nature of the second line. The Khang-hsi editors compare this hexagram and the next with 11 and 12, observing that the goodness of Thai (11) is concentrated, as here, in the second line.
The sentiment of paragraph 4 is that which we have often met with,—that things move on with a constant process of change. Disorder succeeds to order, and again order to disorder.
‘Its tail gets immersed. There will be no advantage in any way:’—there is not at the end a continuance (of the purpose) at the beginning. Although the places (of the different lines) are not those appropriate to them, yet a strong (line) and a weak (line always) respond to each other.
LXIV. Paragraph 1. The indication is derived from the fifth line, divided, which is in the ruler’s place. It occupies a strong place, has for its correlate the strong 2, and is itself in the centre of the yin trigram Li.
Paragraph 2. Line 2 represents ‘the young fox.’ A strong line in the midst of the trigram of peril, its subject will be restless; and responding to the ruler in 5, he will be forward and incautious in taking action. The issue will be evil, and the latter end different from the beginning. What is said in the last sentence shows further how Wei 33 indicates progress.
APPENDIX II, Treatise on the Symbolism of the Hexagrams, and of the duke of Kau’s Explanations of the several Lines.
SecTiIon I.
I. Heaven, in its motion, (gives the idea of) strength. The superior man, in accordance with this, nerves himself to ceaseless activity.
1. ‘The dragon lies hid in the deep;—it is not the time for active doing:’—(this appears from) the strong and undivided line’s being in the lowest place.
2. ‘The dragon appears in the field:'—the diffusion of virtuous influence has been wide.
3. ‘Active and vigilant all the day:'—(this refers to) the treading of the (proper) path over and over again.
4. ‘He seems to be leaping up, but is still in the deep:’—if he advance, there will be no error.
5. ‘The dragon is on the wing in the sky:'—the great man rouses himself to his work.
6. ‘The dragon exceeds the proper limits;— there will be occasion for repentance:’—a state of fulness, that is, should not be indulged in long.
7. ‘The same undivided line is used’ (in all the places of this hexagram), but the attribute of heaven (thereby denoted) should not (always) take the foremost place.
Like the Text under each hexagram, what is said under each in this treatise on its symbolism is divided into two portions. The II. The (capacity and sustaining) power of the earth is what is denoted by Khwan. The superior man, in accordance with this, with his large virtue supports (men and) things.
1. ‘He is treading on hoarfrost;—the strong ice will come (by and by):’—the cold (air) has begun to take form. Allow it to go on quietly according to its nature, and (the hoarfrost) will come to strong ice.
2. The movement indicated by the second line, divided, is ‘from the straight (line) to the square.’ ‘(Its operation), without repeated effort, in every way advantageous,’ shows the brilliant result of the way of earth.
3. ‘He keeps his excellence under restraint, but firmly maintains it:’—at the proper time he will manifest it. ‘He may have occasion to engage in the king's service:’—great is the glory of his wisdom.
first is called ‘the Great Symbolism,’ and is occupied with the trigrammatic composition of the hexagram, to the statement of which is always subjoined an exhibition of the use which should be, or has been, made of the lesson suggested by the meaning of the whole figure in the administration of affairs, or in selfgovernment. If the treatise be rightly ascribed to Confucius, this practical application of the teaching of the symbols is eminently characteristic of his method in inculcating truth and duty; though we often find it difficult to trace the connexion between his premiss and conclusion. ‘This portion of the treatise will be separated by a double space from what follows,—‘the Lesser Symbolism,’ in the explanations of the several lines.
I. Xhien is formed by redoubling the trigram of the same name. In the case of other hexagrams of similar formation, the repetition of the trigram is pointed out. That is not done here, according to At Hsi, ‘ because there is but one heaven.’ But the motion of heaven is a complete revolution every day, resumed again the next; so moves ‘the unwearied sun from day to day,’ making it a good symbol of renewed, untiring effort.
4. ‘A sack tied up;—there will be no error:’— this shows how, through carefulness, no injury will be received.
5. ‘The yellow lower-garment;—there will be great good fortune:’—this follows from that ornamental (colour’s) being in the right and central place.
6. ‘The dragons fight in the wild:’—the (onward) course (indicated by Khwa4n) is pursued to extremity.
7. ‘(The lines are all weak and divided, as appears from) the use of the number six:’—but (those who are thus represented) becoming perpetually correct and firm, there will thereby be a great consummation.
II. Khwin is formed by redoubling the trigram of the same name and having ‘the earth for its symbol.’ As in the former hexagram, the repetition is emphatic, not otherwise affecting the meaning of the hexagram. ‘As there is but one heaven,’ says Kt Hst, ‘so there is but one earth.’ The first part of ‘the Great Symbolism’ appears in Canon McClatchie’s version as—‘ Khwan is the generative part of earth.’ By ‘generative part’ he probably means ‘the productive or prolific faculty.’ If he mean anything else, there comes out a conclusion antagonistic to his own view of the ‘mythology’ of the Yt. The character Shi, which he translates by ‘generative part,’ is defined in Dr. Williams’ dictionary as ‘the virility of males.’ Such is the special significance of it. Ifit were so used here, the earth would be masculine.
It is difficult to say exactly what the writer meant by—‘ The superior man, in accordance with this, and with his large nature, supports (men and) things.’ Lin Hsi-yiian (Ming dynasty) says:— ‘The superior man, in his single person, sustains the burden of all under the sky. The common people depend on him for their rest and enjoyment. Birds and beasts and creeping things, and the tribes of the vegetable kingdom, depend on him for the fulfilment of their destined being. If he be’ of a narrow mind and cold virtue, how can he help them? Their hope in him would be in vain.’
‘The Smaller Symbolism’ is sufficiently dealt with in the notes on the Text.
III. (The trigram representing) clouds and (that representing) thunder form Aun. The superior man, in accordance with this, (adjusts his measures of government) as in sorting the threads of the warp and woof.
1. Although ‘there is a difficulty in advancing, the mind (of the subject of the line) is set on doing what is correct. While noble, he humbles himself to the mean, and grandly gains the people.
2. The difficulty (to the subject of) the second line, divided, arises from its place over the undivided line below it. ‘The union and children after ten years’ shows things resuming their regular course.
3. ‘One pursues the deer without the (guidance of the) forester:’—(he does so) in (his eagerness to) follow the game. ‘The superior man gives up the chase, (knowing that) if he go forward he will regret it:’—he would be reduced to extremity.
4. ‘Going forward after such a search (for a helper)’ shows intelligence.
5. ‘ Difficulty is experienced (by the subject of the fifth line) in bestowing his rich favours:’—the extent to which they reach will not yet be conspicuous.
6. ‘He weeps tears of blood in streams:’—how can the state (thus emblemed) continue long?
III. Khan represents water, especially in the form of rain. Here its symbol is a cloud. The whole hexagram seems to place us in the atmosphere of a thunderous sky overhung with thick and gloomy clouds, when we feel oppressed and distressed. This is not a bad emblem of the political state in the mind of the writer. When the thunder has pealed, and the clouds have discharged their IV. (The trigram representing) a mountain, and beneath it that for a spring issuing forth from Mang. The superior man, in accordance with this, strives to be resolute in his conduct and nourishes his virtue.
1. ‘It will be advantageous to use punishment:'— the object being to bring under the influence of correcting law.
2. ‘A son able to (sustain the burden of) his family:’—as appears from the reciprocation between this strong line and the weak (fifth line).
3. ‘A woman (such as is here represented) should not be taken in marriage:’—her conduct is not agreeable to what is right.
4. ‘The regret arising from ignorance bound in chains’ is due to the special distance of (the subject of this line) from the solidity (shown in lines 2 and 6).
5. ‘ The good fortune belonging to the simple lad without experience’ comes from his docility going on to humility.
burden of rain, the atmosphere is cleared, and there is a feeling of relief. But I fail again to discern clearly the connexion between the symbolism and the lesson about the superior man’s administration of affairs.
The subject of the first line of the Smaller Symbolism is represented by the undivided line, and therefore is firm and correct. He is noble, but his place is below the divided lines, symbols of the weak and mean (see Appendix IV, i, 1).
Line 2. ‘Things resume their regular course:’—the subject is now at liberty to seek a union with the subject of line 5, according to the rules of the symbolism. “Lines 1 and 4, 2 and 5, 3 and 6, the corresponding lines of the trigrams, are correlates.
The subject of line 4 naturally recurs to the correlate in line 1. He is the natural helper in the case, and he has the ability.
6. ‘Advantage will come from warding off injury:’—(the subject of this line) above and (the ignorant) below, all do and are done to in accordance with their nature.
V. (The trigram for) clouds ascending over that IV. ‘The spring here issuing forth’ is different from the defile with a stream in it, in the explanation of the Thwan; different moreover from ‘rain,’ mentioned also as the phenomenon which is the natural symbol of Khan. The presence of water, however, is common to the three. But the water of the spring, or of the stream, would flow away from the hill, and not be stopped by it; as an emblem therefore of the ignorance and inexperience denoted by Mang it is not suitable. At Hs? says that ‘the water of a spring is sure to move on and gradually advance.’ This may serve as a symbol of the general process and progress of education, though it gives no account of the symbolism of the hill. It serves also to explain in part the transition of the writer to the subject of the superior man, and his dealing apparently with himself.
Does line 1 set forth the use of punishment as the dernier resort, undesirable, but possibly unavoidable, to bring men in subjection to law?
The force of line 2 comes out fully in the Thwan.
That a woman such as is represented in line 3 should not be taken in marriage is clear enough; but I do not see the bearing of the illustration on the proper lesson in the hexagram.
Line 3 separates 4 from 2, and 5 separates it from 6. Weak in itself, it is farther removed than any other from the two strong lines in the hexagram, and is represented as ‘cribbed’ in its ignorance.
The fifth is the most honourable place in the figure, and here is occupied by a weak line. This looks, however, to the occupant of line 2, less honourable than itself, and is marked by the two attributes that are named. Compare what is said on line 2.
A strong line in the topmost place must represent, according to the scheme of the hexagram, one who uses force in the cause of education; but the force is put forth not on the ignorant, but on those who would keep them ignorant, or increase their ignorance. The subject of this line, therefore, acts according to his nature, and the subjects of all the weak lines below are cared for as is best for them.
for the sky forms Hsii. The superior man, in accordance with this, eats and drinks, feasts and enjoys himself (as if there were nothing else to employ him).
1. ‘He is waiting in the (distant) border:’—he makes no movement to encounter rashly the diffculties (of the situation). ‘It will be advantageous for him constantly to maintain (the purpose thus shown), in which case there will be no error:’—he will not fail to pursue that regular course.
2. ‘He is waiting on the sand:’—he occupies his position in the centre with a generous forbearance. Though ‘he suffer the small injury of being spoken (against),’ he will bring things to a good issue.
3. ‘He is waiting in the mud:’—calamity is (close at hand, and as it were) in the outer (trigram). ‘He himself invites the approach of injury:'—if he be reverent and careful, he will not be worsted.
4. ‘He is waiting in (the place of) blood: ’—he accommodates himself (to the circumstances of the time), and hearkens to (its requirements).
5. ‘The appliances of a feast, and the good fortune through being firm and correct, are indicated by (the position in) the central and correct place.
6. ‘Guests come unurged (to give their help), and if (the subject of the line) receive them respectfully, there will be good fortune in the end:’—though the occupant and the place are not suited to each other, there has been no great failure (in what has been done).
V. ‘The cloud,’ it is said, ‘that has risen to the top of the sky, has nothing more to do till it is called on, in the harmony of heaven VI. (The trigram representing) heaven and (that representing) water, moving away from each other, form Sung. The superior man, in accordance with this, in the transaction of affairs takes good counsel about his first steps.
1. ‘He does not perpetuate the matter about which (the contention is):’—contention should not be prolonged. Although ‘he may suffer the small (injury) of being spoken against, his argument is clear.
2. ‘He is unequal to the contention; he retires and keeps concealed, stealthily withdrawing from it:’—for him from his lower place to contend with (the stronger one) above, would be to (invite) calamity, as if he brought it with his hand to himself.
3. ‘He confines himself to the support assigned and earth, to discharge its store of rain.’ This gives to the writer the idea of waiting; and the superior man is supposed to be taught by this symbolism to enjoy his idle time, while he is waiting for the approach of danger and occasion for action.
‘The regular course’ of the subject of line 1 seems to be the determination to wait, at a distance from danger, the proper time to act. | The subject of line 2, which is undivided and in the centre, is thereby shown to be possessed of a large and generous forbearance.
The recognition of the circumstances of the time, and hearkening to its requirements, explain, in paragraph 4, ‘the retreat from the cavern,’ which is not here repeated from the Text. The line being weak and divided, its subject knows his own incompetency, and takes this prudent step.
KX says that he does not understand what is said under line 6,— that the occupant and the place are not suited to each other, for the yin line being in the sixth, an even place, seems to be where it ought to be. We are only surprised that cases of inconsistency in these explanations are not more numerous, to him of old:’—(thus) following those above him, he will have good fortune.
4. ‘He returns to (the study of Heaven’s) ordinances, changes (his wish to contend), and rests in being firm and correct:’—he does not fail (in doing what is right).
5. ‘He contends;—and with great fortune:'— this is shown by his holding the due mean and being in the correct place.
6. ‘He receives the robe through his contention: —but still he is not deserving of respect.
VII. (The trigram representing) the earth and in the midst of it that representing water, form Sze. The superior man, in accordance with this, nourishes and educates the people, and collects (from among them) the multitudes (of the hosts).
1. ‘The host goes forth according to the rules (for) such a movement:’—if those rules be not observed, there will be evil.
VI. The symbolism here is different from that in the Text of the Thwan. We have the visible sky ascending and water or rain descending, which indicate, one hardly sees how, opposition and contention. The lesson as to the course of the superior man is a good one, but might with equal propriety be deduced from many other hexagrams.
Hsiang An-shih (Sung dynasty) says that the first part of paragraph 2 is all to be taken as the language of the duke of Kau, the characters being varied; the rest is the remark of the writer of this treatise.
It is observed that the returning to (the study of Heaven’s) ordinances, and changing the wish to contend, in paragraph 4, are not two things, but only one; ‘the ordinances (ming) meaning what is right in principle. The wish to contend was wrong in principle, and is now abandoned.
‘The robe’ takes the place of ‘the leathern sash’ in paragraph 6; but the sash was merely an appendage of the robe.
2. ‘He is in the midst of the host, and there will be good fortune:’—he has received the favour of Heaven. ‘The king has thrice conveyed to him the orders (of) his favour:’—(the king) cherishes the myriad regions in his heart.
3. ‘The host with the possibility of its having many idle leaders:’—great will be its want of success.
4. ‘The host is in retreat; but there is no error:’ —there has been no failure in the regular course.
5. ‘The oldest son leads the host:’—its movements are directed by him in accordance with his position in the centre. ‘ Younger men idly occupy their positions:’—the employment of ‘such men is improper.
6. ‘The great ruler delivers his charges:’— thereby he rightly apportions merit. ‘Small men should not be employed:’—they are sure to throw the states into confusion.
VII. ‘The Great Symbolism’ here is not more satisfactory than in other paragraphs of it which have already come before us. XO Hs? says:—‘ As the water is not outside the earth, so soldiers are not outside the people. Therefore if (a ruler) be able to nourish the people, he can get the multitudes (of his hosts).’ Is the meaning this,—that originally the people and soldiers are one body; that a portion of the people are taken out from among the mass, as occasion requires, to do the duty of soldiers; and that the nourishment and education of the people is the best way to have good soldiers ready for use on any emergency? Compare the saying of Confucius in Analects XIII, xxx.
What is said on the second line, that the general ‘has received the favour of Heaven,’ refers of course to the entire confidence reposed in him by the ruler or king, the subject of line 5. In this way Thien here is equal to Thien wang, so frequent in the ‘Spring and Autumn,’ and meaning—‘ King by the grace of HEX, 8. APPENDIX II. 277 VIII. (The trigram representing) the earth, and over it (that representing) water, form Pi. The ancient kings, in accordance with this, established the various states and maintained an affectionate relation to their princes.
1. From ‘the seeking union with its object’ shown in the first line, divided, there will be other advantages.
2. ‘The movement towards union and attachment proceeds from the inward (mind):’—(the party concerned) does not fail in what is proper to himself.
3. ‘Union is sought with such as ought not to be associated with:’—but will not injury be the result?
4. ‘Union is sought (by the party intended here) with one beyond himself, and (in this case) with a worthy object:'—he is following (the ruler) above him.
s. ‘The good fortune belonging to the most illustrious instance of seeking union and attachment’ appears in the correct and central position (of the fifth line, undivided).
(The king’s) neglecting (the animals) confronting him (and then fleeing), and (only) taking those who present themselves as it were obediently, is seen in en Heaven. But the great powers given to the general are from the king’s wish through him to promote the good of all the nation.
In military operations there must be one ruling will and mind. A divided authority is sure to be a failure. But ‘a retreat’ is no evidence of failure in a campaign. When advance would lead to disaster, retreat is the regular course to pursue.
Other ways can be found to reward small men. They ought not to be placed in situations where the condition of others will depend on them.
‘his allowing the escape of those in front of him, ‘That the people of his towns do not warn one another (to prevent such escape),’ shows how he, in his high eminence, has made them pursue the due course.
6. ‘ He seeks union and attachment without taking the first (step to such an end):’—there is no possibility of a (good) issue.
IX. (The trigram representing) the sky, and that representing wind moving above it, form Hsiao ‘ht. The superior man, in accordance with this, adorns the outward manifestation of his virtue.
1. ‘ He returns and pursues his own path: ’—it is right that there should be good fortune.
2. ‘By the attraction (of the subject of the former line) he returns (to its own course),’ and is in the central place:—neither will he err in what is due from him.
3. ‘Husband and wife look on each other with averted eyes:’—(the subject of line three is like a