Canon McClatchie translates here:—‘ The ancient kings on this culminating day (i.e. the seventh) closed their gates,’ &c. ‘Culminating day ’ does not give us the meaning so well as ‘the day of the solstice;’ but where does the translator find the explanatory ‘the seventh,’ which he puts in parentheses? In my own ‘salad’ days of Chinese knowledge I fancied there might be in paragraph 1 of the Text some allusion to a primitive sabbath; but there is no ground for introducing ‘seven days,’ or ‘the seventh day,’ into this paragraph of the Great Symbolism.
‘The virtuous subject of the first line’ is in paragraph 2 called zan, ‘the benevolent’ or ‘loving.’ It is the only case in all the symbolism of the Yi where we find that term used as an adjective. It is emphatic here for ‘humanity,’ man in his ideal.
The other paragraphs present nothing for remark beyond what has been said on the Text of the duke of Ku.
XXV. The thunder rolls all under the sky, and to (every)thing there is given (its nature), free from all insincerity. The ancient kings, in accordance with this, (made their regulations) in complete accordance with the seasons, thereby nourishing all things.
1. When ‘he who is free from insincerity makes any movement, he will get what he desires.
2. ‘He reaps without having ploughed:’—(the thought of) riches to be got had not risen (in his mind).
3. ‘The passer-by gets the ox:’—this proves a calamity to the people of the neighbourhood.
4. ‘If he can remain firm and correct there will be no error:’—he firmly holds fast (his correctness).
5. ‘Medicine in the case of one who is free from insincerity! ’—it should not be tried (at all).
6. ‘The action (in this case) of one who is free from insincerity’ will occasion the calamity arising from action (when the time for it is) exhausted.
Nee ee XXV. The composition of the hexagram is given here in a manner different from what we have met with in the account of any of the preceding figures; and as the text is not called in question, I have made the best I could in the translation of the two commencing clauses. The application of the symbolism to what the ancient kings did is also hard to comprehend.
The paragraph on line 1 is another way of saying that in the course of things real goodness may be expected to be fortunate, — ‘by the appointment of Heaven.’
Paragraph 2. ‘The thought of getting rich had not risen in his mind:’—he did what he did, because it was right, not because of the gain it would bring him.
On paragraph 3, it is said, ‘The superior man seeks simply to be free from insincerity, and leaves the questions of happiness and calamity to Heaven.’
Paragraph 5. ‘Sickness ought not to happen to one who X XVI. (The trigram representing) a mountain, and in the midst of it that (representing) heaven, form Ta Ahi. The superior man, in accordance with this, stores largely in his memory the words and deeds of former men, to subserve the accumulation of his virtue.
1. ‘He is in a position of peril; it will be advantageous for him to stop his advance:’—he should not rashly expose himself to calamity.
2. ‘(He is as) a carriage from which the strap under it has been removed:’—being in the central position, he will incur no blame.
3. ‘ There will be advantage in whatever direction he may advance:’—(the subject of) the topmost line is of the same mind with him.
4. ‘The great good fortune indicated by the fourth line, divided,’ shows that there is occasion for joy.
5. ‘ The good fortune indicated by the fifth line, divided, shows that there is occasion for congratulation.
6. ‘In command of the firmament of heaven:’—the way is grandly open for movement.
is perfectly sincere. If it do happen, he must refer it to some inexplicable will of Heaven, As that has afflicted, so it will cure.
Paragraph 6. ‘When a thing is over and done, submission and acquiescence are what are required, and not renewed attempts at action.’
XXVI. I have quoted, in the Introduction, p. 37, Kd Hsi’s remark on the Great Symbolism here. Khang-jze says:—‘ Heaven is the greatest of all things, and its being in the midst of a mountain gives us the idea of a very large accumulation. And so great X XVII. (The trigram representing) a mountain and under it that for thunder form I. The superior man, in accordance with this, (enjoins) watchfulness over our words, and the temperate regulation of our eating and drinking.
1. ‘You look at me till your (lower) jaw hangs down:’—(the subject of the line) is thus shown unfit to be thought noble.
2. ‘The evil of advance by the subject of the second line, divided, is owing to his leaving in his movements his proper associates.
3. ‘For ten years let him not take any action:’— his course is greatly opposed (to what is right).
4. ‘The good fortune attached to looking downwards for (the power to) nourish,’ shows how brilliant will be the diffusion (of that power) from (the subject of the line’s) superior position.
5. ‘ The good fortune from abiding in firmness’ is due to the docility (of the subject of the line) in following (the subject of the line) above.
6. ‘The good fortune, notwithstanding the peril is the labour of the superior man in learning, acquiring, and remembering, to accumulate his virtue.’
Paragraph 1. The ‘calamity’ is that of opposition from, or repression by, the subject of line 4.
Paragraph 3. When the action of the hexagram has reached line 6, its work is done. The subject of 6 will no longer exercise repression, but join with that of 3, assisting him to advance.
Paragraph 4. The subject of line 4 has indeed occasion for joy. Without the use of punishment for crimes committed, by precaution anticipating them, without any trouble he has repressed evil. The ‘joy’ gives place in paragraph 5 to ‘congratulation,’ the people being all interested in the action of the ruler.
of his position, of him from whom comes the nourishing, affords great cause for congratulation.
XXVIII. (The trigram representing) trees hidden beneath that for the waters of a marsh forms Ta Kwo. The superior man, in accordance with this, stands up alone and has no fear, and keeps retired from the world without regret.
1. ‘He places mats of the white mao grass under things set on the ground:’—he feels his weakness and his being in the lowest place, (and uses extraordinary care).
2. ‘An old husband and a young wife:’—such association is extraordinary.
3. ‘The evil connected with the beam that is weak’ arises from this, that no help ean be given (to the condition thus represented).
4. ‘The good fortune connected with the beam curving upwards’ arises from this, that it does not bend towards what is below.
5. ‘A decayed willow produces flowers:’— but how can this secure its long continuance? ‘An old XXVII. Ido not think that the Great Symbolism here is anything but that of a thunderstorm, dispersing the oppression that hangs over nature, and followed by genial airs, and the reviving of all vegetation. But there is nothing analogous to the thunder in the application. ‘Words,’ it is said, ‘nourish virtue; food and drink nourish the body.’
Paragraph 1. As Mencius said, ‘He that nourishes the little belonging to him is a litue man?
Paragraph 2. Neither the subject of line 1, nor of line 6, is the proper associate of 2.
The other paragraphs are sufficiently illustrated in the notes on the Text.
wife and a young husband:’—this also is a thing to ‘be ashamed of.
6. ‘Evil follows wading with (extraordinary) boldness (through the stream):’—but (the act) affords no ground for blame.
X XIX. (The representation of) water flowing on continuously forms the repeated Khan, The superior man, in accordance with this, maintains constantly the virtue (of his heart) and (the integrity of) his conduct, and practises the business of instruction, 1. ‘In the double defile, he enters a cavern within it:’—he has missed his (proper) way, and there will be evil.
2. ‘He will get a little (of the deliverance) that he seeks:’—he will not yet escape from his environed position.
3. ‘Whether he comes or goes, he is confronted by a defile:’—he will never (in such circumstances) achieve any success.
en XXVIII. XKh’ing-3ze says on the Great Symbolism:—‘ The waters of a marsh moisten and nourish the trees. When here it is said that they destroy and extinguish the trees, their action is very extraordinary. This explanation is very far-fetched; and so is what the same scholar says on the application of it. I need not give it here, nor have I found, or myself made out, any other more easy and natural.
Paragraph 2. ‘Such an association is extraordinary:’—the characters also imply, perhaps, that it is successful.
Paragraph 3. The beam being broken, any attempt to sustain it will have no effect in supporting the roof.
Paragraph 5. The shoots produced in line 2 will grow into a new and vigorous tree. The flowers here will soon decay, and the withered trunk continue the same. For what will a young man marry an old woman? There will be no children;—it can only be from some mercenary object.
4. ‘(Nothing but) a bottle of spirits and a subsidiary basket of rice:’—(these describe) the meeting’ at this point of (those who are represented by) the strong and weak lines.
5. ‘ The water in the defile is not full (so as to flow away):’—(the virtue indicated by) the central situation is not yet (sufficiently) great.
6. ‘The sixth line, divided, shows its subject missing his (proper) course:’—‘there will be evil for three years.’
XXX. (The trigram for) brightness, repeated, tormsaiztie Che great man, in accordance with this, cultivates more and more his brilliant (virtue), and diffuses its brightness over the four quarters (of the land).
1. ‘The reverent attention directed to his confused steps’ is the way by which error is avoided.
2. ‘The great good fortune (from the subject of the second line) occupying his place in yellow’ is owing to his holding the course of the due mean.
3. ‘A position like that of the declining sun:’— how can it continue long?
4. ‘ How abrupt is the manner of his coming!’— none can bear with him.
5. ‘The good fortune attached to the fifth line, XXIX. The application of the Great Symbolism is here more perplexing even than usual. What is said of the superior man is good, but there is no reference in it to the subject of danger.
The subject of line 3 goes and comes, moves up and down, backwards and forwards; making no advance. This can be of no use in extricating him from the danger.
Those represented in line 4 by the strong and weak lines are the ruler and his minister.
HEX. 3I- APPENDIX II. 305 nn divided, is due to its occupying the place of a king or a prince.
6. ‘The king employs him in his punitive expeditions:’—the object is to bring the regions to a correct state.
Section II.
XXXI. (The trigram representing) a mountain and above it that for (the waters of) a marsh form Hsien. The superior man, in accordance with this, keeps his mind free from pre-occupation, and open to receive (the influences of) others.
1. ‘He moves his great toe:’—his mind is set on what is beyond (himself).
2. Though ‘there would be evil; yet, if he abide (quiet) in his place, there will be good fortune:’— through compliance (with the circumstances of his condition and place) there will be no injury.
3. ‘He moves his thighs:’—he still does not (want to) rest in his place. His will is set on ‘following others:’—what he holds in his grasp is low.
4. ‘Firm correctness will lead to good fortune, XXX. In the Great Symbolism Lz is used in the sense of brightness. There was no occasion to refer to its other meaning. ‘The great man’ rather confirms the interpretation of the ‘double brightness’ in the treatise on the Thwan as indicating the ruler.
Paragraph 2. As yellow is a ‘correct’ colour, so is the due mean the correct course.
Paragraph 3. ‘The declining sun,’ say the Khang-hsi editors, ‘is an emblem of the obscuration coming over the virtue of the mind.’ fh Paragraph 4. ‘None can bear with him’ refers to the second part of the symbolism of the line, which is not given here.
and prevent all occasion for repentance:’—there has not yet been any harm from (a selfish wish to) influence. ‘He is unsettled in his movements:’— (his power to influence) is not yet either brilliant or great.
5. ‘He (tries to) move the flesh along the spine above the heart:’—his aim is trivial.
6. ‘He moves his jaws and tongue:’—he (only) talks with loquacious mouth.
XXXI. In various ways the waters of a marsh, placed high above the adjacent land, will descend to water and fertilise them. This symbolism agrees sufficiently well with the idea of influence passing between a superior and inferior party in relation with each other. There is nothing in the representation, however, to suggest particularly the relation between husband and wife; and the more I think of it, the more doubtful it becomes to me that king Wan intended by the trigrams of this figure to give the idea of man and wife. The application of the symbolism is sufficiently appropriate. The commentators see in it especially the lesson of humility— emptiness of self, or poverty of spirit—in order that the influences to which we are subjected may have free course.
Paragraph 1. What is beyond one’s self is represented by line 4, a proper correlate of 1. There is the desire to influence; but it is ineffectively exhibited.
Paragraph 2. ‘Compliance (with the circumstances of his condition and place)’ is merely another way of ‘being firm and correct.’
Paragraph 3. The language, ‘ What he holds in his grasp is low,’ makes Ad Hs? and the older commentators generally understand low of lines 1 and 2, and their weak subjects. But ‘ following’ leads the mind to the lines above, as the Khang-hs? editors point out. ‘Low’ is to be understood in the sense of ‘ mean.’
Paragraph 4. The ‘being firm and correct’ appears here as equivalent to the want of ‘a selfish wish to influence.’
Paragraph 5. The triviality of the aim explains the ineffectiveness of the movement, but not its giving no occasion for repentance. ‘That the mei which are moved are behind and above the region of the heart seems too mechanical and trivial an explanation.
XXXII. (The trigram representing) thunder and that for wind form Hang. ‘The superior man, in accordance with this, stands firm, and does not change his method (of operation).
1. ‘The evil attached to the deep desire for long continuance (in the subject of the first line)’ arises from the deep seeking for it at the commencement (of things).
2. ‘All occasion for repentance on the part of the subject of the second line, undivided, disappears:’— he can abide long in the due mean.
3. ‘He does not continuously maintain his virtue:’—nowhere will he be borne with.
4. (Going) for long to what is not his proper place, how can he get game?
5. ‘Such firm correctness in a wife will be fortunate:’—it is hers to the end of life to follow with an unchanged mind. The husband must decide what is right, and lay down the rule accordingly:— for him to follow (like) a wife is evil.
6. ‘The subject of the topmost line is exciting himself to long continuance:'—far will he be from achieving merit.
Sa ee a a ees XXXII. How the interaction of wind and thunder symbolises the lesson of the hexagram, and especially the application in this paragraph of that symbolism, is a question I have not been able to solve.
Paragraph 1. The stress of what is said under line x is here made to lie on its being the first line of the figure.
Paragraph 2. Line 2 is in the centre of its trigram, and that position, here as often elsewhere, symbolises the course of its subject. i Paragraph 3. The Khang-hst editors make the application here= ‘nowhere can he bear (to remain).’
XXXIII. (The trigram representing) the sky and below it that for a mountain form Thun. The superior man, in accordance with this, keeps small men at a distance, not by showing that he hates them, but by his own dignified gravity.
I. There is ‘the perilousness of the position shown by the retiring tail:’—but if ‘no movement’ be made, what disaster can there be?
2. ‘He holds it as by (a thong from the hide of) a yellow ox:’—his purpose is firm.
3. ‘The peril connected with the case of one retiring, though bound,’ is due to the (consequent) distress and exhaustion. ‘If he were (to deal as in) nourishing a servant or concubine, it would be fortunate for him:’—but a great affair cannot be dealt with in this way.
4. ‘A superior man retires notwithstanding his likings; a small man cannot attain to this.’
5. ‘He retires in an admirable way, and with firm correctness there will be good fortune:’—this is due to the rectitude of his purpose.
6. ‘He retires in a noble way, and his doing so will be advantageous in every respect:’—he who does so has no doubts about his course.
errr ren te SS aise OE ED eee From paragraph 5 it appears that what is right will vary in different cases. The lesson of the hexagram is perseverance in what is right in each particular case.
XXXIII. KG Hs? says:—‘ The sky is illimitable; a mountain is high, but has its limits; the union of these is an emblem of retiring.’ I do not understand such embleming. Xhang-3ze says:— ‘ Below the sky is a mountain. The mountain rises up below the sky, and its height is arrested, while the sky goes up higher and higher, till they come to be apart from each other. In this we have an emblem of retiring and avoiding.’ We feel somewhat as XXXIV. (The trigram representing) heaven and above it that for thunder form Ta A wang. The superior man, in a=:cordance with this, does not take a step which is not according to propriety.
1. ‘He manifests his vigour in his toes:’—this will certainly lead to exhaustion.
2. ‘The second line, undivided, shows that with firm correctness there will be good fortune:’—this is due to its being in the centre, (and its subject exemplifying the due mean).
3. ‘The small man uses all his strength; in the case of the superior man it is his rule not to do so.’
4. ‘The fence is opened and the horns are not entangled:’—(the subject of the line) still advances.
5. ‘He loses his ram and hardly perceives it:’— he is not in his appropriate place.
6. ‘He is unable either to retreat or to advance:’— this is owing to his want of care. If he realise the difficulty (of his position), there will be good fortune:’—his error will not be prolonged.
a ae eee ee if there were a meaning in this; but, as in many other cases, both the symbolism and its application are but dimly apprehended.
The symbolism of the various lines is sufficiently explained on the Text. Paragraph 5 is but a repetition of the Text without additional explanation.
XXXIV. In illustration of the symbolism of the trigrams here, Khang-3ze says well:—‘ Thunder rolling above in the sky and making all things shake is the emblem of great power. In passing on to its application he starts with a beautiful saying of antiquity, that ‘the strong man is he who overcomes himself.’ That this thought was in the mind of the writer of the paragraph on the Great Symbolism I can well believe; but the analogy between the natural and the moral and spiritual worlds in passing from the phenomenon of thunder to this truth is a thing to be felt, and that can hardly be described.
XXXV. (The trigram representing) the earth and that for the bright (sun) coming forth above it form 3in. The superior man, according to this, gives himself to make more brilliant his bright virtue.
1. ‘He appears wishing to advance, but (at the same time) being kept back:’—all-alone he pursues the correct course. ‘Let him maintain a large and generous mind, and there will be no error:’—he has not yet received an official charge.
2. ‘He will receive this great blessing:'—for he is in the central place and the correct position for him.
3. ‘ All (around) trust him:’—their (common) aim is to move upwards and act.
4. ‘(He advances like) a marmot. However firm and correct he may be, his position is one of peril:’—his place is not that appropriate for him.
5. ‘Let him not concern himself whether he fails or succeeds:’—his movement in advance will afford ground for congratulation.
6. ‘He uses his horns only to punish (the rebellious people of) his city:’—his course of procedure is not yet brilliant.
Paragraph 1. ‘This will lead to exhaustion;’ and from that will follow distress and other evils.
The central position and the due moral mean in paragraph 2 is another instance of the felt analogy referred to above.
In paragraph 3 nothing is added to the Text; and on the symbolism nothing is said.
Paragraph 5. ‘ He is not in his appropriate place:’ this is said simply because an odd place ought to be filled by a strong line.
XXXV. The sun rising above the earth, and then travelling up to his meridian height, readily suggests the idea of advancing. On HEX. 36. APPENDIX II. 31I XXXVI. (The trigram representing) the earth and that for the bright (sun) entering within it form Ming I. The superior man, in accordance with this, conducts his management of men;—he shows his intelligence by keeping it obscured.
1. ‘The superior man (is revolving his) going away:’—(in such a case) he feels it right not to eat.
2. ‘The good fortune of (the subject of) the second line, divided,’ is due to the proper fashion of his acting according to his circumstances.
3. With the aim represented by ‘hunting in the south’ a great achievement is accomplished.
4. ‘He has (just) entered into the left side of the belly (of the dark land):’—he is still able to carry out the idea in his (inner) mind.
5. ‘With the firm correctness of the count of Ai, his brightness could not be (quite) extinguished.
6. ‘He had at first ascended to (the top of) the sky:’—he might have enlightened the four quarters the application of this symbolism, Hf Ping-wan (Yiian dynasty) says:—‘ Of strong things there is none so strong as heaven; and hence the superior man after its pattern makes himself strong; of bright things there is none so bright as the sun, and after its pattern he makes himself bright.’
If the subject of line 1 had received an official charge, then when unrecognised by his sovereign, and obstructed in his progress, his correct course would have been to cease to advance, and retire from the office in which he was not allowed to carry out his principles.
There is nothing said on line 2 to explain particularly the symbolism of ‘the grandmother’ in the Text.
‘The course of procedure’ in paragraph 6 has still an element of force in it, which is more than ‘the firm correctness’ that was to king W&n the ideal character of a feudal lord, and therefore his light is not yet that of the full-orbed sun.
of the kingdom. ‘His future shall be to go into the earth:’—he has failed to fulfil the model (of a ruler).
XXXVII. (The trigram representing) fire, and that for wind coming forth from it, form Aia Zan. The superior man, in accordance with this, orders his words according to (the truth of) things, and his conduct so that it is uniformly consistent.
1. ‘He establishes restrictive regulations in his household:’—(he does so), before any change has taken place in their wills.
2. ‘The good fortune attached to the second line, divided, is due to the docility (of its subject), operating with humility.
3. When ‘the members of the household are treated with stern severity,’ there has been no (great) failure (in the regulation of the family). When ‘wife and children are smirking and chattering, the (proper) economy of the family has been lost.
4. ‘The family is enriched, and there is great XXXVI. The application of the Great Symbolism here is in itself sufficiently natural; but this meaning of the hexagram hardly appears in the text, till we come to the sixth line.
Paragraph 1. ‘ He thinks it right not to eat;’—he does not purposely fast; but when he has nothing to eat, he does not complain. He thinks it right that it should be so in the case.
Paragraph 2. ‘The proper fashion of acting’ is suggested by the weak line's being in the central place.
Paragraph 3. ‘The great achievement is accomplished;’ but such achievement was not what prompted to action.
Paragraph 4. ‘The idea in his inner mind’ is the idea of withdrawing from the position and escaping; but the meaning is obscure. See on the Text.
good fortune:’—this is due to the docility (belonging to the subject of the line), and its being in its correct place.
5. ‘The influence of the king extends to his family:’—the intercourse between them is that of mutual love.
6. ‘The good fortune connected with the display of majesty’ describes (the result of) the recovery of the true character.
XXXVII. The Symbolism here is certainly far-fetched. ‘As wind,’ it is said, ‘comes first from fire, so does transforming influence emanate from the family.’ But the subject of the hexagram is the regulation and not the influence of the family. Then the application is good for the superior man’s cultivation of himself; but this again is only connected indirectly with the regulation of the family.
The sooner preventive measures are presented to the youthful mind the better; but does not prohibition imply that a change in the good will has taken place?
In paragraph 2 ‘ docility’ is suggested by the weak line. ‘The humility ’ comes out of Sun, the upper trigram, whose attribute is pliant flexibility.
Yii Yen (Yiian dynasty) ingeniously observes on paragraph 4 that the riches of a family are not to be sought in its wealth, but in the affection and harmony of its members. Where these prevail, the family is not likely to be poor, and whatever it has will be well preserved.
The mention ‘of mutual love’ is unusual in Chinese writings, and must be considered remarkable here. ‘The husband,’ says Khang-3ze, ‘loves his helpmate in the house; the wife loves him who is the pattern for the family.’ But however admirable the sentiment is, it comes from the mind of the writer, and is not drawn from the Text.
Paragraph 6. It is said on this; that the majesty is not designedly assumed or put on; but the effect of the character remoulded and perfected. »The words of Mencius are aptly quoted in illustration of the lesson:—‘ If a man himself do not walk in the (right) path, it will not be walked in (even) by his wife and children.’
314 THE APPENDIXES. SECT. ell, X XXVIII. (The trigram representing) fireabove, and that for (the waters of) a marsh below, form Khwei. The superior man, in accordance with this, where there is a general agreement, yet admits diversity.
1. ‘He meets with bad ‘men (and communicates with them):’—(he does so), to avoid the evil of their condemnation.
2. ‘He happens to meet with his lord in a byepassage:’'—but he has not deviated (for this meeting) from the (proper) course.
3. ‘We see his carriage dragged back:’—this is indicated by the inappropriateness of the position (of the line).
‘There is no (good) beginning, but there will be a (good) end:’—this arises from his meeting with the strong (subject of the topmost line).
4. ‘They blend their sincere desires together, and there will be no error:’—their (common) aim is carried into effect.
5. ‘ With his hereditary minister (he unites closely and easily) as if he were biting through a piece of skin:’—his going forward will afford ground for congratulation.
6. ‘The good fortune symbolised by meeting with (genial) rain’ springs from the passing away of all doubts.
XXXVIII. The application here of the Symbolism is correct, but neither of them comes up to the idea of disunion which is in Khwei.
The various paragraphs seem to need no illustration beyond what may be found in the notes on the Text.
XX XIX. (The trigram representing) a mountain, and above it that for water, form Kien. ‘The superior man, in accordance with this, turns round (and examines) himself, and cultivates his virtue.
1. ‘Advancing will conduct to (greater) difficulties, while remaining stationary will afford ground for praise:'—the proper course is to wait.
2. ‘The minister of the king struggles with diffculty on difficulty:’—in the end no blame will be attached to him.
3. ‘He advances, (but only) to (greater) difficulty; he remains stationary, and returns to his former associates:’—they, (represented in) the inner (trigram), rejoice in him.
4. ‘To advance will (only be to) encounter (greater) difficulties; he remains stationary, and unites (with the subject of the line above):’—that is in its proper place and has the solidity (due to it in that position).
5. ‘He struggles with the greatest difficulties, while friends are coming (to help him):’—he is in the central position, and possesses the requisite virtue.
6. ‘To advance will (only) increase the difficulties, while his remaining stationary will (be productive of) great (merit):’—his aim is to assist the (subject of the line) inside of him.
‘It will be advantageous to meet the great man:’—by his course he follows that noble (lord of the figure).
XXXIX. The Symbolism is described here a little differently from the form of it in Appendix I. Ahang-3ze brings the same meaning out of it, however, in the following way:—‘ We have here a steep and difficult mountain, and again on the top of that there 316 THE APPENDIXES. SECT. IT.
XL. (The trigram representing) thunder and that for rain, with these phenomena in a state of manifestation, form Kieh. The superior man, in accordance with this, forgives errors, and deals gently with crimes.
1. The strong (fourth) line and the weak line here are in correlation:—we judge rightly in saying that ‘its subject will commit no error.’
2. ‘The good fortune springing from the firm correctness of the second line, undivided,’ is due to its subject holding the due mean.
3. For ‘a porter with his burden to be riding in a carriage’ is a thing to be ashamed of. ‘It is he himself that tempts the robbers to come:’—on whom besides can we lay the blame? (See Appendix III, i, 48.)
4. ‘Remove your toes:’—the places (of this line is water; each of the two trigrams is an emblem of perilousness. There is peril, both above and below, in the figure; and hence it represents the difficulties of the state.’ The application of the symbolism is illustrated by the words of Mencius, ‘When we do not, by what we do, realise (what we desire), we must turn inwards and examine ourselves in every point.’
From the lesson in paragraph 2 we saw that the moral value of conduct is independent of failure or success. It is said, ‘Though the difficulties be too great for him to overcome, the sage accepts his desire, in order to stimulate others to loyal devotedness.’
On paragraph 3, Khung Ying-ta says:—‘ Of the three lines of the lower trigram only the third is yang, above the two others which are of the yin nature. They cling to it, and are represented as if rejoicing in it.
The view given of paragraph 4 is that of the Khang-hs? editors.
‘ The friends ' in paragraph 5 are the subjects of the second line, the correlate of 5, and also of the two other lines of the lower trigram.
Sa Shih (a. p. 1036-1101) remarks on paragraph 6 that by ‘the inside,’ and ‘ the noble,’ we are to understand the subject of line 5.
HEX. 4I. APPENDIX II. slg and of the third and first) are all inappropriate to them.
5. When ‘the superior man executes his function of removing (whatever is injurious to the idea of the hexagram), small men will of themselves retire.
6. ‘A prince with his bow shoots a falcon:’— thus he removes (the promoters of) rebellion.
XLI. (The trigram representing) a mountain and beneath it that for the waters of a marsh form Sun. The superior man, in accordance with this, restrains his wrath and represses his desires.
1. ‘He suspends his own affairs and hurries away (to help the subject of the fourth line):’—the (subject of that) upper (line) mingles his wishes with his.
XL. It is a common saying that thunder and rain clear the atmosphere, and a feeling of oppression is relieved. The last paragraph of Appendix I, however, leads us to understand the Symbolism of the phenomena of spring. The application seems to refer to the gentle policy of a conqueror forward to forgive the opposition of those who offer no more resistance.
The subject of line 2 is a minister or officer; and the Khang-hsi editors say that while straightforwardness, symbolised by the arrow, is the first duty of an officer, if he do not temper that quality by pursuing the due medium, which is symbolised by the yellow colour of the arrow, but proceed by main force, and that only, to remove what is evil, he will provoke indignation and rebellion. The “three foxes’ are not alluded to in this second paragraph.
On paragraph 4 the same editors say:—‘ The subject of this line is not in the central nor in an odd place; he has for his correlate the subject of line 1 and for his close associate that of line 3, both of which lines are weak in strong places. Hence it is said, that they are all in places inappropriate to them.’
What paragraph 5 says, that ‘the small men retire, means that believing in the sincerity of the ruler’s determination to remove all evil men, they retire of themselves, or strive to conform to his wishes.
2. ‘It will be advantageous for (the subject of) the second line, undivided, to maintain his firm correctness:’—his central position gives its character to his aim.
3. ‘One man, walking, (finds his friend):—when three are together, doubts rise among them.
4. ‘He diminishes the ailment under which he labours:’—this is matter for joy.
5. ‘The great good fortune attached to the fifth line, divided,’ is due to the blessing from above.
6. ‘He gives increase to others without taking from what is his own:’—he obtains his wish on a grand scale.
XLI. ‘ The waters of a marsh are continually rising up in vapour to bedew the hill above it, and thus increase its verdure; what is taken from the marsh gives increase to the hill.’ This is very far-fetched. In the application again the superior man acts only on himself, and for himself;—which has nothing to do with those of low degree giving to those above them. ‘This application, however, agrees with what, as we have seen on the Text, was AAang-3ze’s view of the meaning of the hexagram.
The explanation appended to paragraph 1 seems to be to account for the subject of line 1 hurrying away to the help of line 4.
‘His aim’ is to abide where he is, and help the subject of 5 by the exhibition of ‘ firm correctness.’
The Khang-hsi editors observe that paragraph 3 is true indeed of three men; and not of three men only, but of many repetitions of thought or action.
The same editors say on paragraph 5 that ‘the blessing from above is explained, by many, of the oracles obtained through divining with the tortoise-shell; but that looking at the text on line 2 of the next hexagram, and that Tf (spoken of there) is the lord of all spirits, the term “above” here is most naturally explained of Heaven's mind, whose acceptance cannot be gainsaid by men or spirits.’
Khang-3ze says on paragraph 6, though I do not see the rele- XLII. (The trigram representing) wind and that for thunder form Yi. The superior man, in accordance with this, when he sees what is good, moves towards it; and when he sees his errors, he turns from them.
1. ‘If the movement be greatly fortunate, no blame will be imputed to him:’— though it is not for one in so low a position to have to do with great affairs.
2. ‘Parties add to his stores:’—they come from beyond (his immediate circle) to do so.
3. ‘Increase is given by means of what is evil and difficult:’—as he has in himself (the qualities called forth).
4. ‘His advice to his prince is followed:’—his (only) object in it being the increase (of the general good).
5. ‘(The ruler) with sincere heart seeks to benefit (all below):’—there need be no question (about the result). ‘(All below) with sincere heart acknowledge (his goodness):'—he gets what he desires on a great scale.
6. ‘To his increase none. will contribute:’—this expresses but half the result. ‘Many will seek to assail him:’—they will come from beyond (his immediate circle) to do so.
vancy of his remarks:—‘ Dwelling on high, and taking nothing from those below him, but on the contrary giving more to them, the superior man accomplishes his aim on a grand scale. The aim of the superior man is simply to be increasing what others have;—that and nothing else.’
XLII. The Symbolism here is different from what we gather from the former Appendix. Sun no longer symbolises wood, but, as G2 XLIII. (The trigram representing) heaven and that for the waters of a marsh mounting above it form Kwai. The superior man, in accordance with this, bestows emolument on those below him, and dislikes allowing his gifts to accumulate (undispensed).
1. ‘Without (being able to) succeed, he goes forward:’—this is an error.