VII. ‘Water upon the face of the earth’ is supposed to be an emblem of close union. Of the mere fact of close union this may be accepted as a fair illustration, and of its completeness. Some other symbolism might set forth better the tendency of parties to union, and their seeking it. What is said about the ancient kings is more pertinent to the meaning of the hexagram than in many other applications in ‘the Great Symbolism. The king appears in it not only as the centre, but as the cause, of union.
‘The other advantages’ under line 1 refer to all the benefits that will result from sincerity and union, which are in themselves good.
It is hardly possible to make what is said under line 5, on the royal huntings, agree with the account of them given on the same line in the duke of X4u’s text. I Suspect that there is some corruption of the text. The two verbs ‘neglecting’ and ‘taking’ seem to be used, the one for the other.
husband who) cannot maintain correctly his relations with his wife.
4. ‘He is possessed of sincerity; his (ground for) apprehension is dismissed:’—(the subjects of the lines) above agree in aim with him.
5. ‘He is possessed of sincerity, and draws others to unite with him:’—he does not use only his own rich resources.
6. ‘The rain has fallen and (the onward progress) is stayed:'—the power (denoted in the figure) has accumulated to the full. ‘If the superior man prosecute his measures, there will be evil:'—he will find himself obstructed.
$e IX. The suitability of the symbolism here is made all to turn on the wind. ‘Wind,’ says AQ, ‘is simply the air, without solid substance; it can restrain, but not for long.” The wind moves in the sky for a time, and then ceases. The process of thought from the symbol to the lesson is not easily traced. Is it meant to say that virtue manifesting itself outwardly—in the carriage and speech—is, however good, but a small matter, admirable in an officer, or even a feudal lord, but that we look for more in a king, the Head of a nation?
Khang-ze calls attention to the addition to the duke of Xau’s explanation in the notice on line 2, that ‘it is in the central place,’ adding that this explains how the subject of the line restrains himself, and does not go beyond what is due from him.
Only half of the symbolism in the Text of line 3 is taken up here. Line 1, it is said, is far from line 4, the mauvais sujet of the hexagram, and little affected by it; line 2 is nearer, but, being in the centre, suffers little; line 3 is close on it, and, not being in the centre, comes under its evil influence; while line 6 gives no help.
Line 4 is weak, and in an even place, appropriate to it; and hence its subject is said to ‘haye sincerity. Being the first line, moreover, of Sun, the two others take their character from it.
Line s, being undivided, and occupying the most important place in the figure, according to the value usually attached to the lines, is X. (The trigram representing) the sky above, and below it (that representing the waters of) a marsh, form Li. The superior man, in accordance with this, discriminates between high and low, and gives settlement to the aims of the people.
1. “He treads his accustomed path and goes forward:’—singly and exclusively he carries out his (long-cherished) wishes, 2. ‘A quiet and solitary man, to whom, being firm and correct, there will be good fortune: ’—holding the due mean, he will not allow himself to be thrown into disorder.
3. ‘A one-eyed man (who thinks that he) can see:’—he is not fit to see clearly. ‘A lame man (who thinks that he can) tread well: ’—one cannot walk along with him. ‘The ill fortune of being bitten’ arises from the place not being the proper one for him. ‘A (mere) bravo acting the part of a great ruler:’—this is owing to his aims being (too) violent.
4. ‘He becomes full of apprehensive caution, and in the end there will be good fortune: ’—his aim takes effect.
5. ‘ He treads resolutely; and though he be firm and correct, there is peril:'—this is due to his being in the position that is correct and appropriate to him.
said ‘ to be rich,’ or ‘ to have rich resources.’ With these he unites with the ‘subjects’ of line 4 to effect their common object.
Under line 6 we are told that the restraint is at its height, and the restrained should keep still for a time. The paragraph is metrical. The paragraphs to lines 1, 2, 3, all thyme together. So do those to 4, 5; and now under 6, we have a couplet:— ‘Lo! rain, lo! rest, the power is full! Good man! hold hard. Obstructions rule,’ HEX. II. APPENDIX II. 281 6. ‘ There will be great good fortune,’ and that in the occupancy of the topmost line:—this is great matter for congratulation.
XI. (The trigrams for) heaven and earth in communication together form Thai. The (sage) sovereign, in harmony with this, fashions and completes (his regulations) after the courses of heaven and earth, and assists the application of the adaptations furnished by them,—in order to benefit the people.
1. ‘The good fortune of advance, (as suggested by the emblem of) the grass pulled up,’ arises from the will (of the party intended) being set on what is external to himself.
2. ‘He bears with the uncultivated, and proves himself acting in accordance with the due mean: '— for (his intelligence is) bright and (his capacity is) great.
3. ‘There is no going away so that there shall not be a return’ refers to this as the point where the interaction of heaven and earth takes place.
4. ‘He comes fluttering (down), not relying on X. ‘The sky above and a marsh lying below it is true,’ says Khang-3ze, ‘in nature and reason; and so should be the rules of propriety on which men tread.’ This symbolism is far-fetched; and so is the application of it, if in any way drawn from it. But it is true that the members of a community or nation must keep their several places and duties in order to its being in a state of good order.
For lines 1, 2, 3, and 4, see notes on the Text.
If we might translate the conclusion of what is said on line 5, by—‘in the position that is correctly appropriate to him,’ the meaning would be more clear, though still the assumption which I have pointed out on the Text would underlie the statement; and as evidently as there, what is said under line 6 is but a truism.
282 THE APPENDIXES. SECT. Ie his own rich resources:’—both he and his neighbours are out of their real (place where they are). ‘They have not received warning, but (come) in the sincerity (of their hearts):’—this is what they have desired in the core of their hearts.
5. ‘ By such a course there is happiness, and there will be great good fortune:’—(the subject of the line) employs the virtue proper to his central position to carry his wishes into effect.
6. ‘The city wall returned back into the moat’ shows how the (governmental) orders have (long) been in disorder.
XII. (The trigrams of) heaven and earth, not in intercommunication, form Phi. The superior man, in accordance with this, restrains (the manifestation of) his virtue, and avoids the calamities (that threaten him). There is no opportunity of conferring on him the glory of emolument.
XI. It is difficult to translate the application of ‘the Great Symbolism * here, so that it shall be intelligible to a reader. AAing-3ze says:—‘A ruler should frame his laws and regulations so that the people may avail themselves of the seasons of heaven, and of the advantages afforded by the earth, assisting their transforming and nourishing services, and completing their abundant and admirable -benefits. Thus the breath of spring, calling forth all vegetable life, gives the law for sowing and planting; the breath of autumn, completing and solidifying all things, gives the law for ingathering and storing,’ &c.
The subject of line 1 has ‘his will on what is external to himself:’—he is bent on going forward.
A Hs? explains what is said on paragraph 4, that the upper lines ‘are out of their real place where they are,’ or, literally, ‘ have lost their substantiality,’ by the remark that ‘ their proper place, as being weak lines, is below.’ The editors of the imperial edition prefer another explanation, on which I need not enter.
1. ‘The good fortune through firm goodness, (suggested by) the pulling up of the grass,’ arises from the will (of the parties intended) being bent on (serving) the ruler.
2. ‘The great man, comporting himself as the distress and obstruction require, will have success:'— he does not allow himself to be disordered by the herd (of small men).
3. That ‘his shame is folded in his breast’ is owing to the inappropriateness of his position.
4. ‘He acts in accordance with the ordination (of Heaven), and commits no error:’—the purpose of his mind can be carried into effect.
5. ‘ The good fortune of the great man’ arises from the correctness of his position.
6. ‘The distress and obstruction having reached its end, it is overthrown and removed:’—how could it be prolonged?
XII. ‘The Great Symbolism’ here is sufficiently explained in the first Appendix. The application, however, is here again difficult, though we may try to find in it a particular instance of the interruption of communication,—in great merit not meeting with its reward.
The subject of the first line is one of the cluster of small men who are able to change their mind, and set their hearts to love their ruler.
The subject of the second line is a ‘great man,’ and occupies the place in the centre.
The subject of the third line is weak, and does not occupy his correct position;—hence the symbolism.
The fourth line is near the fifth, the ruler’s place. It is a strong line in an even place; but acting’ according to the will of Heaven or of the ruler, its subject gets his purpose carried out.
The subject of the fifth line is the great man, the ruler in his right place. Hence he is successful, and in the last line, we see XIII. (The trigrams for) heaven and fire form Thung Zan. The superior man, in accordance with this), distinguishes things according to their kinds and classes.
1. ‘(The representative of) the union of men is just issuing from his gate:'"—who will blame him?
2. ‘(The representative of) the union of men appears in relation with his kindred: ’—that is the path to regret.
3. ‘He hides his arms in the thick grass:’— because of the strength of his opponent. ‘ For three years he makes no demonstration: '—how can he do anything?
4. ‘He is mounted on his city-wall;’ but yielding to the right, ‘he does not proceed to make the attack (he contemplated).’ (Where it is said), ‘ There will be good fortune,’ (that shows how) he feels the strait he is in, and returns to the rule of law.
5. The first action of (the representative of) the union of men (here described) arises from his central position and straightforward character. ‘ The meeting secured by his great host’ intimates that the opponents of it have been overcome.
6. ‘(The representative of) the union of men appears in the suburbs:’—his object has not yet been attained.
how the distress and obstruction are come to an end. It was in the order of change that they should do so.
XIII. The style of ‘heaven and fire form Thung Z&n’ is such as to suggest the appearance of fire ascending up, blazing to the sky, and uniting with it. The application of the symbolism is again perplexing.
In line 1, the party just issuing from his gate has all the world HEX. 14. APPENDIX ll. 285 XIV. (The trigram for) heaven and (that of) fire above it form Ta Yd. The superior man, in accordance with this, represses what is evil and gives distinction to what is good, in sympathy with the excellent Heaven-conferred (nature).
1. This first line, undivided, of T& Yd shows no approach to what is injurious.
2. ‘A large waggon with its load’ refers to the (virtue) accumulated (in the subject of the line), so that he will suffer no loss (in the conduct of affairs).
3. ‘A feudal prince presents his offerings to the son of Heaven:’—a small man (in such a position) does (himself) harm.
4. ‘He keepshisgreat resources under restraint:’— his wisdom discriminates clearly (what he ought todo).
5. ‘ His sincerityisreciprocated by alltheothers:’— his sincerity serves to stir and call out what is in their minds. ‘The good fortune springing froma display of proper majesty’ shows how they might (otherwise) feel too easy, and make no preparation (to serve him).
before him, with which to unite. Selfish thoughts disposing to union have no place in him.
In line 2, union (only) with kindred implies narrowness of mind.
For line 3, see note on the Text.
In line 4, stress should be laid on ‘ yielding to the right.’
For line 5, see note on the Text.
The Khang-hst editors append the following note to the last paragraph:—‘ Under line 1 it is said that “union in the open country indicates progress and success,” while here it is only said that “‘ with union in the suburbs there is no cause for repentance.” Beyond the suburbs was the open country, and till the union reached so far, the object of the hexagram was not attained. We may truly say that Confucius was a skilful reader of the duke of Kau. Of course the editors did not doubt Confucius’ authorship of all the Appendixes.
6. ‘The good fortune attached to the topmost line of Ta YQ’ arises from the help of Heaven.
XV. (The trigram for) the earth and (that of) a mountain in the midst of it form Ahien. The superior man, in accordance with this, diminishes what is excessive (in himself), and increases where there is any defect, bringing about an equality, according to the nature of the case, in his treatment (of himself and others).
1. ‘ The superior man who adds humility to humility’ is one who nourishes his (virtue) in lowliness.
2. ‘The good fortune consequent on being firm and correct, where the humility has made itself recognised,’ is owing to the possessor’s having (the virtue) in the core of his heart.
3. ‘The superior man of (acknowledged) merit, and yet humble:’—the myriads of the people will submit to him.
4. ‘One, whose action would be in every way advantageous, stirs up his humility the more:’— (but in doing so) he does not act contrary to the (proper) rule.
5. ‘He may advantageously use the force of arms: —correcting, that is, those who do not submit.
XIV. ‘Fire above the sky’ will shine far; and this is supposed to symbolise the vastness of the territory or of the wealth implied in the possession of what is great. The superior man, in governing men, especially in a time of prosperity and wealth, must set himself to develope what is good in them, and repress what is evil. And this will be in accordance with the will of Heaven, which has given to all men a nature fitted for goodness.
All the comment that is necessary on the symbolism of the several lines may be gathered from the comments on the Text.
6. ‘His humility has made itself recognised:’'— (but) all his aims have not yet been attained. ‘He may employ the force of arms, (but only) in correcting (his own) towns and state.’
XVI. (The trigrams for) the earth and thunder issuing from it with its crashing noise form Yii. The ancient kings, in accordance with this, composed their music and did honour to virtue, presenting it especially and most grandly to God, XV. The earth is low, and in the midst of it is a high mountain; but I fail to see how this can symbolise humility. Nor does Regis’ representation of it much improve the case:-—‘ Monte’ (ait glossa) ‘nihil est altius in terra, quae est summe abjecta. At cum is declivis sit, imago esse potest humilis modestiae.’ I find the following note on the paragraph in my copy of the ‘ Daily Lessons’ (see Preface):—‘ The five yin lines above and below symbolise the earth; the one yang line in the centre is “‘ the mountain in the midst of the earth.’ The many yin lines represent men’s desires; the one yang line, heavenly principle. The superior man, looking at this symbolism, diminishes the multitude of human desires within him, and increases the single shoot of heavenly principle; so does he become grandly just, and can deal with all things evenly according to the nature of each. In whatever circumstances or place he is, he will do what is right.’ This is certainly very ingenious, but one shrinks from accepting a view that is not based on the component trigrams.
Under line 1, ‘ nourishes his (virtue)’ is, literally, ‘ pastures himself’ He is all humility. That makes him what he is.
Under line 4, ‘ the (proper) rule’ is the rule proper for the subject of the line in his circumstances so near the place of the ruler.
Under line 5, ‘the refusal to submit’ makes an appeal to force necessary. Even the best and humblest ruler bears the sword, and must not bear it in vain.
Kt Hsi bases all that is said under line 6 on its being a weak line; so that the humble ruler is unable even at the close of the action described in the figure to accomplish all his objects, and must limit his field even in appealing to arms.
when they associated with Him (at the service) their highest ancestor and their father.
1. ‘ The (subject of the) first line proclaims his pleasure and satisfaction:’—there will be evil; his wishes have been satisfied to overflowing.
2. ‘(He sees a thing) without waiting till it has come to pass; with his firm correctness there will be good fortune:’—this is shown by the central and correct position (of the line).
3. ‘He looks up (for favours), while he indulges the feeling of satisfaction; there will be occasion for repentance:'—this is intimated by the position not being the appropriate one.
4. ‘From him the harmony and satisfaction come; great is the success which he obtains:’—his aims take effect on a grand scale.
5. ‘(The subject of) the fifth line has a chronic complaint: ’—this is shown by his being mounted on the strong (line). ‘ He still lives on without dying:’— he is in the central position, (and its memories of the past) have not yet perished.
6. ‘With darkened mind devoted to the harmony and satisfaction (of the time),’ as shown in the topmost (line):—how can one in such a condition continue long?
XVI. ‘The Great Symbolism’ here is more obscure than usual. A thunderstorm clears the air and removes the feeling of oppression, of which one is conscious before its occurrence. Is this all that is meant by making the trigrams of the earth and thunder form Yii, the hexagram of harmony and satisfaction? What is meant, moreover, by making the thunder ‘issue,’ as the Chinese text says, from the earth? ‘Then as to the application of this symbolism, I can trace the author’s idea but imperfectly. To say that the thunder crash suggested the use of music, as some critics do, is XVII. (The trigram for the waters of) a marsh and (that for) thunder (hidden) in the midst of it form Sui. The superior man in accordance with this, when it is getting towards dark, enters (his house) and rests.
1. ‘He is changing the object of his pursuit:’— but if he follow what is correct, there will be good fortune. ‘He goes beyond (his own) gate to find associates:’—he will not fail (in the method he pursues).
2. ‘He cleaves to the little boy:’—he cannot be with the two at the same time.
3. ‘He cleaves to the man of age and experience:’—by the decision of his will, he abandons (the youth) below.
4. ‘He is followed and obtains adherents:’— according to the idea (of the hexagram), this is evil. ‘He is sincere in his course:’"—showing his intelligence, and leading to achievement.
5. ‘He is sincere in fostering what is excellent:’— his position is correct and in the centre.
absurd. The use of music at sacrifices, however, as assisting the union produced by those services between God and his worshippers, and the present and past generations, agrees with the general idea of the figure. I must suppose that the writer had in mind the sacrifices instituted by the duke of au, as related in the Hsiao King, chap. ix.
Pleasure has operated injuriously on the subject of line 1. He calls attention to himself.
Only a part of the symbolism of line 2 is referred to here. Such an Omission is not uncommon;—as in lines 3 and 4 also.
With ‘the memories of the past not perishing’ compare Mencius, II, Section i, chap. 1. 6-13.
In line 6 the action of the hexagram is over. If one puts off changing his evil way any longer, there remains no more hope for him.
6. ‘The sincerity is firmly held and clung to, as shown in the topmost line:’—(the idea of the hexagram) has reached its extreme development.
XVIII. (The trigram for) a mountain, and below it that for wind, form Ka. The superior man, in accordance with this, (addresses himself to) help the people and nourish his own virtue.
1. ‘He deals with the troubles caused by his father:’—he feels that he has entered into the work of his father.
2. ‘He deals with the troubles caused by his mother:’—he holds to the course of the due mean.
3. ‘He deals with the troubles caused by his father:’—1in the end there will be no error.
4. ‘He views indulgently the troubles caused by his father:’—if he go forward, he will not succeed.
5. ‘He deals with the troubles caused by his father, and obtains praise:’—he is responded to (by the subject of line two) with all his virtue.
XVII. An explosion of thunder amidst the waters of a marsh would be succeeded by a tremulous agitation of those waters; so far there would be a following of the movement of the lower trigram by the upper. Then in the application of the symbolism we have an illustration of action following the time, that is, according to the time; which is a common use of the Chinese character Sui. Neither the symbolism, however, nor its application adds much to our understanding of the text.
Paragraph 1 consists of two lines that rhyme; and paragraphs 4 (two lines), 5, and 6 do the same. According to Ki Yen-wa, paragraphs 2 and 3 also rhyme; but this appears to me doubtful. The symbolism of these paragraphs is sufficiently explained in the notes on the Text. Some peculiarities in their style (in Chinese) are owing to the bonds of the rhyme.
HEX. 19. APPENDIX II. 2QI 6. ‘He does not serve either king or feudal lord:’-— but his aim may be a model (to others).
XIX. (The trigram for) the waters of a marsh and that for the earth above it form Lin. The superior man, in accordance with this, has his purposes of instruction that are inexhaustible, and nourishes and supports the people without limit.
1. ‘The good fortune through the firm correctness of (the subject of the first line) advancing in company (with the subject of the second)’ is due to his will being set on doing what is right.
2. ‘The good fortune and every possible advantage attending the advance (of the subject of the second line), in company (with the subject of the first),’ arises from the fact that those (to whom the advance is made) are not yet obedient to the ordinances (of Heaven), 3. ‘ He (shows himself) well pleased to advance:'— his position is not that appropriate to him. ‘If he become anxious, however, about his action,’ his error will not be continued.
4. ‘The freedom from error consequent on the XVIII. ‘When the wind,’ says Ahang-3ze, ‘encounters the mountain, it is driven back, and the things about are all scattered in disorder; such is the emblem of the state denoted by Kf’ ‘The nourishing of virtue’ appears especially in line 6; all the other lines belong to the ‘helping of the people.’
The subject of line 1 has entered into the work of his father, and brings it about that his father is looked on as blameless. The ‘due mean’ of line 2 is according to the caution in the Text. The Khang-hsi editors interpret the explanation of line 5 as = ‘he takes up (the course of his father) with all his virtue.’ I think they are wrong.
advance in the highest mode’ is due to the (various) appropriateness of the position.
5. ‘What befits the great ruler’ means the pursuing the course of the due mean.
6. ‘ The good fortune consequent on the advance of honesty and generosity’ is due to the will (of the subject of the line) being set on the subjects of (the first two lines of) the inner (trigram).
XX. (The trigram representing) the earth, and that for wind moving above it, form Kwan. The ancient kings, in accordance with this, examined the (different) regions (of the kingdom), to see the (ways of the) people, and set forth their instructions.
1. ‘The looking of a lad shown by the first line, divided, indicates the way of the inferior people.
XIX. ‘The earth descending or approaching the marsh’ is, according to Ad Hsi, symbolical of the approach of superiors to the inferior people, and then the two predicates about the superior man are descriptive of him in that approach, the instruction being symbolised by ‘Tui, and the supporting by Khwan. The Khanghst editors, wishing to defend the explanation of lin by ‘ great,’ in Appendix VI, which they ascribe to Confucius, say:—‘ Lin means “great.” The earth above the waters of the marsh shows how full those waters are, rising to the level of the earth, and thus expressing the idea of greatness.’ This representation is lame and impotent.
At Hs? says he does not understand what is said on line 2. The interpretation in my version is the ordinary one, but I am not satisfied with it. The Khang-hs? editors try to solve the difficulty; but I am not able to follow them.
‘The same editors compare the conclusion of paragraph 6 in the symbolism of hexagram 11. ‘What is external’ there, and ‘ what is interna] here,’ have, they say, the same reference,—the state, namely, of the whole kingdom, the expressions differing according to the different standpoints from which they are made. The view in the translation is that of AQ Hsf. It is difficult to hold the balance between them. The newer view, perhaps, is the preferable.
2. ‘The firm correctness of a woman, in peeping out from a door’ is also a thing to be ashamed of (in a superior man).
‘He looks at (the course of) his own life, to advance or recede (accordingly):’—he will not err in the path (to be pursued).
4. ‘He contemplates the glory of the kingdom: '— (thence) arises the wish to be a guest (at court).
5. ‘He contemplates his own life(-course):’—he should (for this purpose) contemplate (the condition of) the people.
‘He contemplates his own character:’—he cannot even yet let his mind be at rest.
X XI. (The trigrams representing) thunder and lightning form Shih Ho. The ancient kings, in accordance with this, framed their penalties with intelligence, and promulgated their laws.
1. ‘ His feet are in the stocks, and he is deprived of his toes;'—there is no walking (to do evil).
2. ‘He bites through the soft flesh, and (goes on) XX. Wind moving above the earth has the widest sweep, and nothing escapes its influence; it penetrates everywhere. This symbolism is more appropriate to the subject in hand than that of many other hexagrams. Personal influence in a ruler effects much; but the ancient kings wished to add to that the power of published instructions, specially adapted to the character and circumstances of the people. Sun, representing the wind, is well adapted to denote this influence;—see the Analects, XII, xix.
The looking in line x is superficial, and does not reach far.
Line 3. ‘He will not err in the pain to be pursued; ’—advancing or receding as is best.
Line 4. ‘ The glory of the kingdom’ is the virtue of the sovereign and the character of his administration, With the sentiment compare Mencius, VII, i, chap. 21. 2.
to bite off the nose:’—(the subject of the line) is mounted on the strong (first line).
3. ‘He meets with what is disagreeable and hurtful:’—his position is not the proper one for him.
4. ‘It will be advantageous to him to realise the difficulty of his task and be firm, in which case there will be good fortune:’—his light has not yet been sufficiently displayed.
5. ‘Let him be firm and correct, realising the peril (of his position), and there will be no error:’—he will possess every quality appropriate (to his position and task).
6* ‘He wears the cangue and is deprived of his ears: —he hears, but will not understand.
XXII. (The trigram representing) a mountain and that for fire under it form Pi. The superior man, in accordance with this, throws a brilliancy around his various processes of government, but does not dare (in a similar way) to decide cases of criminal litigation.
XXI. Ahang-jze says that thunder and lightning are always found together, and hence their trigrams go together to give the idea of union intended in Shih Ho. The one trigram symbo!-ising majesty and the other brightness or intelligence, the application of the hexagram here is easier and more natural than in many other cases.
1. ‘There is no walking:’—that is, the subject of the line will not dare to offend any more.
2. ‘Being mounte’ on the strong first line” means,’ says A’hang-3ze, ‘ punishing a strong and vehement man, when severity is required, as is denoted by the central position of the line.’
4. ‘His light has not been sufficiently displayed;’ that is, there is sull something for him to do:—he has to realise the difficulty of his position and be firm.
t. ‘He can discard a carriage and walk on foot:'— righteousness requires that he should not ride.
2». ‘He adorns his beard:’—he rouses himself to action (only) along with the (subject of the) line above.
3. ‘The good fortune consequent on his ever maintaining firm correctness’ is due to this,—that to the end no one will insult him.
4. ‘The place occupied by the fourth line, divided, affords ground for doubt (as to its subject); but ‘(as the subject of the third pursues) not as a robber, but as intent on a matrimonial alliance,’ he will in the end have no grudge against him.
5. ‘The good fortune falling to the fifth line, divided,’ affords occasion for joy.
6. ‘The freedom from error attached to (the subject of) the topmost line, with no ornament but the (simple white),’ shows how he has attained his aim.
Ean XXII. ‘A mountain,’ says Khang-3ze, ‘is a place where we find grass, trees, and a hundred other things. A fire burning below it throws up its light, and brings them all out in beauty; and this gives the idea of ornament, or being ornamented. ‘The various processes of government are small matters, and elegance and ornament help their course; but great matters of judgment demand the simple, unornamented truth.’
The subject of line 1 does not care for and does not need ornament. He will walk in the way of righteousness without it.
Paragraph 3 tells us that it is not ornament, but correct firmness, which secures the respect of others.
In the fourth place, and cut off from line 1 by 2 and 3, we might doubt how far the subject of 4 would continue loyal to the subject of 1. But he does continue loyal, through the character and object of the subject of 3.
The Khang-hsi editors say:—‘Line 5 occupies the place of honour, and yet prefers simplicity and exalts economy; its subject XXIII. (The trigrams representing) the earth, and (above it) that for a mountain, which adheres to the earth, form Po. Superiors, in accordance with this, seek to strengthen those below them, to secure the peace and stability of their own position.
1. ‘ He overthrows the couch by injuring its legs:’ —thus (he commences) his work of ruin with what is lowest (in the superior man).
2. ‘He destroys the couch by injuring its frame:’— (the superior man) has as yet no associates.
3. That ‘there will be no error on the part of this one among the overthrowers’ arises from the difference between him and the others above and below.
4. ‘He has overthrown the couch, and (proceeds to injure) the skin (of him who lies on it):'-—calamity is very near at hand.
5. ‘He obtains for them the favour that lights on the inmates of the palace:’—in the end there will be no grudge against him.
6. ‘The superior man finds himself in a carriage:'—he is carried along by the people. ‘The small men (by their course) overthrow their own dwellings:’—they can never again be of use to them.
might change and transform manners and customs;’—it is a small matter to say of him that he affords occasion for joy.
The subject of line 6 has more of the spirit of the hexagram than in most hexagrams. His being clothed in simple white crowns the lesson that ornament must be kept in a secondary place.
XXIII. ‘A mountain,’ says Yi Fan (towards the end of the Han dynasty), ‘stands out high above the earth; here it appears as lying on the earth:—plainly it has been overturned.’ On the XXIV. (The trigram representing) the earth and that for thunder in the midst of it form Fd. The ancient kings, in accordance with this, on the day of the (winter) solstice, shut the gates of the passes (from one state to another), so that the travelling merchants could not (then) pursue their journeys, nor the princes go on with the inspection of their states.
1. ‘Returning (from an error) of no great extent’ is the prelude to the cultivation of the person.
2. ‘The good fortune attendant on the admirable return (of the subject of the second line)’ is due to his condescension to the virtuous (subject of the line) below.
3. Notwithstanding ‘the perilous position of him other hand, Lifi M4 (early in the Sung dynasty) says:—‘ A mountain has the earth for its foundation. If the earth be thick, the mountain preserves its height. So it is with the sovereign and people.’ The application might be deduced from either view.
It is hard to tell whether ‘the lowest’ in paragraph 1 should be supplemented as I have done. If not, then the explanation is a mere truism.
Khang-3ze is precise and decisive in supplementing the explanation of paragraph 2 as in the translation.
See on the Text of lines 3 and 4.
On paragraph 5, the Khang-hsi editors say admirably:—‘ The fifth line is weak, and yet occupies the most honourable place in the figure,—emblematic of a queen; and as its subject leads on the subjects of the other lines to obtain the favours given to the inmates of the palace, she, it is plain, has neither jealousy nor any other injurious temper that might incur blame for tending to overthrow the ruler.’
Paragraph 6 shows the ruler restored to the favour of the people, and the restoration of concord in the state. The small men have done their worst, and there is an end of their attempts— for a time.
who has made many returns,’ there will be no error through (his aiming after righteousness).
4. ‘He moves right in the centre (among those represented by the other divided lines), and yet returns alone:’—his object is to pursue the (proper) path.
5. ‘The noble return, giving no ground for repentance, is due to (the subject of the line) striving to perfect himself in accordance with his central position.
6. ‘ The evil consequent on being all astray on the subject of returning’ is because the course pursued is contrary to the proper course for a ruler.
“< XXIV. ‘Thunder in the midst of the earth’ is thunder shut up and silent, just able to make its presence felt. So is it with the first genial stirrings of life after the winter solstice; so is it with the first returning steps of the wanderer to virtue. As the spring of life has to be nursed in quietness, so also has the purpose of good. The ancient statutes here referred to must have been like the present cessation from public and private business at the time of the new year, when all the Chinese people are for a time dissolved in festivity and joy.