There is nothing in the conduct of the subject of line 1 to awaken suspicion. He has as yet taken no action; but it was not necessary to say anything like this about the subject of line 2, his central position being an assurance that he would never do anything of a doubtful character, HEX. 59- APPENDIX II. 341 LIX. (The trigram representing) water and that for wind moving above the water form Hwan. The ancient kings, in accordance with this, presented offerings to God and established the ancestral temple.
1. ‘The good fortune attached to the first line, divided,’ is due to the natural course (pursued by its subject).
2. ‘Amidst the prevailing dispersion, he hurries to his contrivance (for security):'—he gets what he desires.
3. ‘He has no regard to his own person:’—his aim is directed to what is external to himself.
4. ‘He scatters the (different) parties (in the state), and there is great good fortune:’—brilliant and great (are his virtue and service).
5. ‘The accumulations of the royal (granaries) are dispersed, and there is no error:'—this is due to the correctness of the position.
6. ‘His bloody wounds are gone:’—he is far removed from the danger of injury.
nee Line 3 should be strong, and the desire of pleasure which is the idea of the hexagram leads its weak subject to the course which is so emphatically condemned.
Paragraph 5 is incomplete. Does the correctness and appropriateness of the position of the subject of the line afford any explanation of his trusting the subject of the weak line above, who would only injure him? It ought to keep him on the contrary from doing so. The commentators have seen this, and say that the paragraph is intended by way of caution.
The action of the hexagram should culminate and end in line 5. But the subject of it has not made brilliant attainment in the firmness and correctness by which the love of pleasure should be controlled.: LIX. The ‘in accordance with this’ must be equivalent to—‘to remedy the state of things thus symbolised.’ What follows certainly 342 THE APPENDIXES. SECT. IT.
LX. (The trigram representing) a lake, and above it that for water, form Aieh. The superior man, in accordance with this, constructs his (methods of) numbering and measurement, and discusses (points of) virtue and conduct.
1. ‘He does not quit the courtyard outside his door:’—he knows when he has free course and when he is obstructed.
2. ‘He does not quit the courtyard inside his gate. There will be evil:’—he loses the time (for action) to an extreme degree.
3. In ‘the lamentation for not observing the (proper) regulations, who should there be to blame?
4. ‘The progress and success of the quiet and natural (attention) to all regulations’ is due to the deference which accepts the ways of (the ruler) above.
5. ‘ The good fortune arising from the regulations enacted sweetly and acceptably’ is due to (the line) amounts to this, that the ancient kings considered the services of religion, sincerely and earnestly attended to, as calculated to counteract the tendency to mutual alienation and selfishness in the minds of men. How they operated to have this beneficial effect we are not told. Nor is it easy to account for the extension of what is said in the Text about the establishment of the ancestral temple to the presentation also of offerings to God. Probably the writer had the same idea in his mind as in the Great Symbolism of hexagram COyicieve ‘The natural course’ pursued by the subject of line r is, probably, that required by the time.
What the subject of line 2 desired’ would be his success in counteracting the prevailing tendency to disunion.
The view given of paragraph 5 is that propounded by Af Hst.
For paragraph 6 see the note on line 6 under the Text.
occupying the place (of authority) and being in the centre.
6. ‘The regulations are severe and difficult. Even with firm correctness there will be evil:’—the course (indicated by the hexagram) is come to an end.
LXI. (The trigram representing the waters of) a marsh and that for wind above it form Aung Ft. The superior man, in accordance with this, deliberates about cases of litigation and delays (the infliction of) death.
1. ‘The first line, undivided, shows its subject resting (in himself). There will be good fortune:'— no change has yet come over his purpose.
2. ‘Her young ones respond to her:’—-from the (common) wish of the inmost heart.
3. ‘Now he beats his drum, and now he leaves off:’—the position (of the line) is the appropriate one for it.
LX. Various explanations of the Great Symbolism have been attempted. E.g., Khang-3ze says:—‘ The water which a lake or marsh will contain is limited to a certain quantity. If the water flowing in exceed that, it overflows. This gives us the idea of Kieh. What is found on the application of it is to my mind equally unsatisfactory.
The subject of line 1 knows when he might have free course and when he is obstructed, and acts accordingly. He is regulated by a consideration of the time.
The subject of line 1 ought not to act, and he is still. The subject of line 2 ought to act, and he also is still. The error and the effect of it are great.
The subject of line 3 shows by his lamentation how he blames himself.: The other three paragraphs are sufficiently explained in what is said on the Text.
4. ‘A horse the fellow of which disappears:’— he breaks from his (former) companions, and mounts upwards.
5. ‘He is perfectly sincere, and links others to him in closest union:’—the place (of the line) is the correct and appropriate one.
6. ‘Chanticleer (tries to) mount to heaven:’—but how can (such an effort) continue long?
LXII. (The trigram representing) a hill and that for thunder above it form Hsido Kwo. The superior man, in accordance with this, in his conduct exceeds in humility, in mourning exceeds in sorrow, and in his expenditure exceeds in economy.
1. ‘There is a bird flying (and ascending) till the result is evil: ’—nothing can be done to avoid this issue.
2. ‘He does not attempt to reach his ruler;’— LXI. Dissatisfied with previous attempts to explain the Great Symbolism, the Khang-hst editors say:—‘The wind penetrates things. The grass and trees of the level ground are shaken and tossed by it; the rocky valleys and caverns in their sides have it blowing round about them; and it acts also on the depths of the collected waters, the cold of which disappears and the ice is melted before it. This is what makes it the emblem of that perfect sincerity which penetrates everywhere. The litigations of the people are like the deep and dark places of the earth. The kings examine with discrimination into.all secret matters connected with them, even those which are here mentioned, till there is nothing that is not penetrated by their perfect sincerity.’ But all this is greatly strained. The symbolism of the eight trigrams gets pretty well played out in the course of the 64 hexagrams.
1. ‘No change has come over the purpose:’—the sincerity, that is, perfect in itself and of itself, continues.
2. One bond of loving regard unites the mother bird and her young; so answers the heart of man to man.
a minister should not overpass the distance (between his ruler and himself).
3. ‘Some in consequence find opportunity to assail and injure him. There will be evil:’—how great will it be!
4. ‘He meets the exigency (of his situation), without exceeding (the proper course):’—(he does so), the position being inappropriate (for a strong line).
‘If he go forward, there will be peril, and he must be cautious:’—the result would be that his course would not be long pursued.
5. ‘There are dense clouds, but no rain:’—(the line) is in too high a place.
6. ‘He does not meet the exigency (of his situation), and exceeds (his proper course):’—(the position indicates) the habit of domineering.
LXIII. (The trigram representing) fire and that for water above it form Ai 3i. The superior LXII. The Khang-hsi editors endeavour to show the appropriateness of the Great Symbolism in this way:—‘ When thunder issues from the earth, the sound of it comes with a rush and is loud; but when it reaches the top of a hill it has begun to die away and is small.’ There is nothing in the Chinese about the hills being high; and readers will only smile at the attempted explanation. The application of the symbolism, or rather of the idea of the hexagram, is good, and in entire accordance with what I have stated that idea to be.
Nothing can be done to avoid the issue mentioned in paragraph 1, for the subject of the line brings it on himself.
Paragraph 2 deals only with the symbolism in the conclusion of what is stated under line 2. The writer takes the view which I have given on the Text.
For paragraphs 3 and 4 see the notes on the Text.
In line 5 the yin line is too high. If the line were yang, the auspice would be different.
man, in accordance with this, thinks of evil (that may come), and beforehand guards against it.
1. ‘He drags back his wheel:’'—as we may rightly judge, there will be no mistake.
2. ‘In seven days he will find it:’—for the course pursued is that indicated by the central position (of the line).
3. ‘He was three years in subduing it:’—enough to make him weary.
4. ‘He is on his guard all the day:’—he is in doubt about something.
5. ‘The slaughtering of an ox by the neighbour in the east is not equal to (the small sacrifice of) the neighbour in the west:’—because the time (in the latter case is more important and fit). ‘His sincerity receives the blessing:’—good fortune comes on a great scale. 6. ‘His head is immersed; the position is perilous:’—how could such a state continue long?
LXIV. (The trigram representing) water and that for fire above it form Wei 3i. The superior man, in accordance with this, carefully discriminates among (the qualities of) things, and the (different) positions they (naturally) occupy.
1. ‘His tail gets immersed:’—this is the very height of ignorance.
LXIII. Water and fire coming together as here, fire under the water, each element occupies its proper place, and their interaction will be beneficial. Such is the common explanation of the Great Symbolism; but the connexion between it and the application of it, which also is good in itself, is by no means clear.
The notes on the different lines present nothing that has not been dealt with in the notes on the Text.
2. ‘The second line, undivided, shows good fortune arising from being firm and correct: '—it is in the central place, and the action of its subject thereby becomes correct.
‘(The state of things is) not yet remedied. Advancing will lead to evil:’—the place (of the line) is not that appropriate for it.
4. ‘By firm correctness there is good fortune, and cause for repentance disappears:’—the aim (of the subject of the line) is carried into effect.
5. ‘(We see) the brightness of a superior man:’— the diffusion of that brightness tends to good fortune.
‘He drinks and gets his head immersed:’— he does not know how to submit to the (proper) regulations.
LXIV. In this last hexagram we have water below and fire above, so that the two cannot act on each other, and the Symbolism may represent the unregulated condition of general affairs, the different classes of society not harmonising nor acting together. The application follows naturally.
Kt Hsi and others suspect an error in the text of paragraph 1; yet a tolerable meaning comes from it as it stands.
The Khang-hsi editors observe on paragraph 2 that an undivided line in the second place, and a divided line in the fifth place, are both incorrect, and yet it is often said of them that with firm correctness in their subjects there will be good fortune;—such is the virtue of the central position. This principle is at last clearly enunciated in this paragraph.
Khang-3ze says:—‘ The subject of line 4 has the ability which the time requires, and possesses also a firm solidity. He can carry out therefore his purpose. There will be good fortune, and all cause for repentance will disappear. ‘The smiting of the demon region was the highest example of firm correctness.’
Both the symbols in paragré aph 6 indicate a want of caution, and an unwillingness to submit one’s impulses to the regulation of reason and prudence.
APPENDIX THe GREAT APPENDIX. SEcTION I.
Chapter I. 1. Heaven is lofty and honourable; earth is low. (Their symbols), AZien and Khwan, (with their respective meanings), were determined (in accordance with this).
Things low and high appear displayed in a similar relation. The (upper and lower trigrams, and the relative position of individual lines, as) noble and mean, had their places assigned accordingly.
Movement and rest are the regular qualities (of their respective subjects). Hence comes the definite distinction (of the several lines) as the strong and the weak.
(Affairs) are arranged together according to their tendencies, and things are divided according to their classes. Hence were produced (the interpretations in the Yi, concerning) what is good [or lucky] and evil [or unlucky].
In the heavens there are the (different) figures there completed, and on the earth there are the (different) bodies there formed. (Corresponding to them) were the changes and transformations exhibited (in the Y4).
2. After this fashion a strong and a weak line were manipulated together (till there were the eight trigrams), and those eight trigrams were added, each to itself and to all the others, (till the sixty-four hexagrams were formed).
3. We have the exciting forces of thunder and lightning; the fertilising influences of wind and rain; and the revolutions of the sun and moon, which give rise to cold and warmth.
4. The attributes expressed by A4ien constitute the male; those expressed by KhwA4n constitute the female.
5. Khien (symbolises Heaven, which) directs the great beginnings of things; Khwan (symbolises Earth, which) gives to them their completion.
6. It is by the ease with which it proceeds that Khien directs (as it does), and by its unhesitating response that Khwan exhibits such ability.
7. (He who attains to this) ease (of Heaven) will be easily understood, and (he who attains to this) freedom from laborious effort (of the Earth) will be easily followed. He who is easily understood will have adherents, and he who is easily followed will achieve success. He who has adherents can continue long, and he who achieves success can become great. To be able to continue long shows the virtue of the wise and able man; to be able to become great is the heritage he will acquire.
8. With the attainment of such ease and such freedom from laborious effort, the mastery is got of all principles under the sky. With the attainment of that mastery, (the sage) makes good his position in the middle (between heaven and earth).
Chapter I is an attempt to show the correspondency between the phenomena of external nature ever changing, and the figures of the Yi King ever varying. The first four paragraphs, it is said, show, from the phenomena of production and transformation in external Chapter II. 9. The sages set forth the diagrams, inspected the emblems contained in them, and appended their explanations;—in this way the good fortune and bad (indicated by them) were made clear.
10. The strong and the weak (lines) displace each other, and produce the changes and transformations (in the figures).
11. Therefore the good fortune and evil (mentioned in the explanations) are the indications of the right and wrong (in men’s conduct of affairs), and the repentance and regret (similarly mentioned) are the indications of their sorrow and anxiety.
nature, the principles on which the figures of the Yt were made. The fifth and sixth paragraphs show, particularly, how the attributes represented by the figures Kien and KhwaAn are to be found in (the operations of) heaven and earth. The last two paragraphs show both those attributes embodied or realised in man. The realisation takes place, indeed, fully only in the sage or the ideal man, who thus becomes the pattern for all men.
In paragraph 3 we have five of the six derivative trigrams;—the six ‘children,’ according to the nomenclature of the Wan arrangement. ‘Thunder’ stands for sin (== =), ‘lightning’ for If (S=7=), ‘wind’ for sun (===), and ‘rain’ for khan (===). ‘The sun,’ however, is also an emblem of li, and ‘the moon’ one of kan (===), generally said to represent ‘mountains,’ while tui (===), representing ‘collections of water, has no place in the enumeration. AQ Hs? says that in paragraph 3 we have the natural changes seen in the phenomena of the sky, while in 4 we have such changes as find body and figure on the earth.
Paragraphs 5 and 6 have both been misunderstood from neglect of the peculiar meaning of the character ih ( Fa ), and from taking it in its common acceptation of ‘knowing.’ Both commentaries and dictionaries point out that it is here used in the sense of ‘ directing,’ ‘presiding over.’ In paragraph 7, however, it resumes its ordinary significancy.
CHAP. 2, APPENDIX III. wes 12. The changes and transformations (of the lines) are the emblems of the advance and retrogression (of the vital force in nature). Thus what we call the strong and the weak (lines) become the emblems of day and night. The movements which take place in the six places (of the hexagram) show the course of the three extremes (i.e. of the three Powers in their perfect operation).
13. Therefore what the superior man rests in, in whatever position he is placed, is the order shown in the Yi; and the study which gives him the greatest pleasure is that of the explanations of the several lines.
14. Therefore the superior man, when living quietly, contemplates the emblems and studies the explanations of them; when initiating any movement, he contemplates the changes (that are made in divining), and studies the prognostications from them. Thus ‘is help extended to him from Heaven; there will be good fortune, and advantage in every movement.’
Chapter II, paragraphs 9-14, is divided into two parts. The former contains paragraphs 9-12, and tells us how the sages, king W3n and the duke of Kau, proceeded in making the Yi, so that the good fortune and bad of men’s courses should be indicated by it in harmony with right and wrong, and the processes of nature. Paragraphs 13, 14 form the second part, and speak of the study of the Yi by the superior man, desirous of doing what is right and increasing his knowledge, and the advantages flowing from it.
I can follow to some extent the first two statements of paragraph 12, so far as the ideas of the writer are concerned, though asserting any correspondence between the changes of the lines of the diagrams, and the operations-of external nature, as in the succession of day and night, is merely an amusement of the fancy. I all but fail, however, to grasp the idea in the last statement. In the trigram, the first line represents earth; the second, man; and the Chapter III. 15. The Thwan speak of the emblematic figures (of the complete diagrams). ‘The Yao speak of the changes (taking place in the several lines).
16. The expressions about good fortune or bad are used with reference to (the figures and lines, as) being right or wrong (according to the conditions of time and place); those about repentance or regret refer to small faults (in the satisfying those conditions); when it is said ‘there will be no error, or ‘no blame,’ there is reference to (the subject) repairing an error by what is good.
17. Therefore the distinction of (the upper and lower trigrams and of the individual lines) as noble or mean is decided by the (relative) position (of the lines); the regulations of small and great are found in the diagrams, and the discriminations of good and bad fortune appear in the (subjoined) explanations.
18. Anxiety against (having occasion for) repentance or regret should be felt at the boundary line (between good and evil). The stirring up the thought of (securing that there shall be) no blame arises from (the feeling of) repentance.
third, heaven; in the hexagram, the first and second lines are assigned to earth; the third and fourth, to man; and the fifth and sixth, to heaven. These are the three Powers, and each Power has ‘a Grand Extreme,’ where its nature and operation are seen in their highest ideal. This is to some extent conceivable; but when I try to follow our author, and find an analogy between the course of these extremes and the movements in the places of the diagrams, I have no clue by which to trace my way. For the concluding sentence of paragraph 14 see the duke of A’Au on the last line of hexagram rq.
CHAP, 4. APPENDIX III. 353 19. Thus of the diagrams some are small, and some are great; and of the explanations some are startling, and some are unexciting. Every one of those explanations has reference to the tendencies (indicated by the symbols).
Chapter IV. 20. The Yi was made on a principle of accordance with heaven and earth, and shows us therefore, without rent or confusion, the course (of things) in heaven and earth.
21. (The sage), in accordance with (the Yi), looking up, contemplates the brilliant phenomena of the heavens, and, looking down, examines the definite arrangements of the earth;—thus he knows the causes of darkness (or, what is obscure) and light (or, what is bright). He traces things to their beginning, and follows them to their end;—thus he knows what can be said about death and life. (He Chapter III, paragraphs 15-19, gives additional information about the constituent parts of the Yf, that is, the Text of the classic as we have it from king Wan and his son. The imperial editors say that it expands the meaning of the fourth paragraph, the third of chapter 2. It does do so, but this account hardly covers all its contents.
To understand the names ‘small and great,’ as used of the diagrams in paragraphs 17 and 19, it should be noted that hexagrams to which the divided or yin line gives their character are termed ‘small,’ and those where the undivided or yang line rules are It is observed by 3hai King (carly in the Ming dynasty) that the terms ‘diagrams’ and ‘explanations’ must be understood not only of the whole figures but also as embracing the several lines.
perceives how the union of) essence and breath form things, and the (disappearance or) wandering away of the soul produces the change (of their constitution);—thus he knows the characteristics of the anima and animus.
22. There is a similarity between him and heaven and earth, and hence there is no contrariety in him to them. His knowledge embraces all things, and his course is (intended to be) helpful to all under the sky;—and hence he falls into no error. Heacts according to the exigency of circumstances without being carried away by their current; he rejoices in Heaven and knows its ordinations;—and hence he has no anxieties. He rests in his own (present) position, and cherishes (the spirit of) generous benevolence;—and hence he can love (without reserve).
23. (Through the Yi), he comprehends as in a mould or enclosure the transformations of heaven and earth without any error; by an ever-varying adaptation he completes (the nature of) all things without exception; he penetrates to a knowledge of the course of day and night (and all other connected phenomena);—it is thus that his operation is spiritlike, unconditioned by place, while the changes which he produces are not restricted to any form.
eee Chapter IV, paragraphs 20-23, is intended still more to exalt the Yi, and seems to say that the sage by means of it can make an exhaustive study of all principles and of human nature, till he attains to the knowledge of the ordinances of Heaven. Such is the account of the chapter given by Af Hs?; but the second character in paragraph 2i must be understood in the signification which it has in all the sixty-four sentences which explain the emblematic structure of the hexagrams, as=‘in accordance with’ and not ‘ by means of.’ The Chapter V. 24. The successive movement of the inactive and active operations constitutes what 1s called the course (of things).
imperial editors append to their statement of A’s account, that it must be borne in mind that the sages had not to wait till the Yi was made to conduct their exhaustive study. They had done that before, and the Yf may be considered as a talk on the results, drawn out in its own peculiar style. It holds the mirror up to nature; but its authors knew nature before they made it.
In paragraph 21, ‘the brilliant phenomena of the heavens’ are the various shining bodies of the sky, with their rising and setting; ‘the definite arrangements of the earth’ are the different situations of its parts according to the points of the compass, and its surface as diversified by mountain and valley; and by the study of these the causes of day and night are known as being the expansion and contraction of the elementary ether. The same thing produces the facts of birth or life and death.
3ing, which I have translated ‘ essence, denotes the more subtle and pure part of matter, and belongs to the grosser form of the elementary ether; 4/1, or ‘spirit,’ is the breath, still material, but purer than the zing, and belongs to the finer, and more active form of the ether. Here 4/7 is ‘the breath of life.” In the hwun or ‘soul (animus),’ the 44% predominates, and the zing in the pho or animal soul. At death the hwun wanders away, ascending, and the pho descends and is changed into a ghostly shade. So did the ancient Chinese grope their way from material things to the concept and representation of what was immaterial.
For my ‘characteristics of the anima and animus,’ Dr. Medhurst rendered ‘the circumstances and conditions of the Kwei Shans’ (Theology of the Chinese, pp. 10-12); but he observes that ‘the Kwei Shans in the passage are evidently the expanding and contracting principles of human life.’ The kwei shans are brought about by the dissolution of the human frame, and consist of the expanding and ascending shin, which rambles about in space, and of the contracted and shrivelled kwei, which reverts to earth and nonentity. It is difficult to express one’s self clearly on a subject treated so briefly and enigmatically in the text.
We must understand that the subject of the predicates in this and the next two paragraphs is ‘the sage,’ who has endeavoured to give a transcript of his views and doings in the Yi. The character, 25. That which ensues as the result (of their movement) is goodness; that which shows it in its completeness is the natures (of men and things).
26. The benevolent see it and call it benevolence. The wise see it and call it wisdom. ‘The common people, acting daily according to it, yet have no knowledge of it. Thus it is that the course (of things), as seen by the superior man, is seen by few.
27. It is manifested in the benevolence (of its operations), and (then again) it conceals and stores up its resources. It gives their stimulus to all things, without having the same anxieties that possess the sage. Complete is its abundant virtue and the greatness of its stores! | 28. Its rich possessions is what is intended by ‘the greatness of its stores;’ the daily renovation which it produces is what is meant by ‘the abundance of its virtue.’
29. Production and reproduction is what is called (the process of) change 30. The formation of the semblances (shadowy forms of things) is what we attribute to A/ien; the giving to them their specific forms is what we attribute to Khwan.
31. The exhaustive use of the numbers (that turn which I have translated by ‘spirit-like’ in paragraph 23, is different from kAi in paragraph 21. It is shan, a character of the phonetic class, while its primary material signification has not been satisfactorily ascertained. ‘The Chinese,’ says P. Regis (vol. ii. p. 445), ‘use it in naming the soul, true angels, and the genii of idolaters; and the Christian Chinese use it when they speak of God, of the Holy Spirit, of angels, and of the soul of man. For what else could they do?’
up in manipulating the stalks), and (thereby) knowing (the character of) coming events, is what we call prognosticating; the comprehension of the changes (indicated leads us to) what we call the business (to be done).
32. That which is unfathomable in (the movement of) the inactive and active operations is (the presence of a) spiritual (power).
Chapter V, paragraphs 24-32, still shows us the Yi fashioned so as to give a picture of the phenomena of the external universe; but the writer dwells more on the latter, and the different paragraphs give an interesting view of his ideas on the subject. He supposes a constant change from rest to movement and from movement to rest, through which all things are formed, now still, now in motion, now expanding, now contracting. It is customary to speak of two forms of an original ether as the two elementary principles, but they are really one and the same ether, in a twofold condition, with a twofold action. By their successive movement the phenomena of existence are produced,—what I have called ‘the course (of things)’ in paragraph 24. It is attempted, however, by many native scholars and by some sinologists, to give to tao, the last character in that paragraph, the meaning of ‘reason,’ that which intelligently guides and directs the movements of the two elements. But this view is not in harmony with the scope of the chapter, nor can the characters be fairly construed so as to justify such an interpretation.
The imperial editors say that the germ of the Mencian doctrine about the goodness of human nature is in paragraph 25; but it says more widely, that ‘every creature is good, according to its ideal as from the plastic yin and yang. But few, the next paragraph tells us, can understand the measure of this goodness.
‘The benevolent operations’ in the course of things in paragraph 27 are illustrated from the phenomena of growth and beauty in spring and summer; and the cessation of these in autumn and winter may be called ‘a concealing and storing them up.’
Paragraph 29 seems to state the origin of the name Y?f as applied to the book, the Yi King.
In paragraph 30 the names Ahien and Khwan take the place of yin and yang, as used in paragraphs 24 and 32. In Ahien, Chapter VI. 33. Yes, wide is the Yi and great! If we speak of it in its farthest reaching, no limit can be set to it; if we speak of it with reference to what is near at hand, (its lessons are) still and correct; if we speak of it in connexion with all between heaven and earth, it embraces all.
34. There is Khien. In its (individual) stillness it is self-absorbed; when exerting its motive power it goes straight forward; and thus it is that its productive actionisonagrand scale. There is Khwan. In its (individual) stillness, it is self-collected and capacious; when exerting its motive power, it developes its resources, and thus its productive action is on a wide scale.
35. In its breadth and greatness, (the Yi) correthe symbol of heaven, every one of its three lines is undivided; it is the concentration of the yang faculty; so Khw4n, the symbol of the earth, is the concentration of the yin. The critics themselves call attention to the equivalence of the symbolic names here given to yin and yang. The connexion of the two is necessary to the production of any one substantial thing. The yang originates a shadowy outline which the yin fills up with a definite substance. So actually in nature Heaven (Kh/ien) and Earth (Khwan) operate together in the production of all material things and beings.
The ‘numbers, mentioned in paragraph 31, are not all or any numbers generally, but 7, 8, 9, 6, those assigned to the four ‘emblematic figures, that grow out of the undivided and divided lines, and by means of which the hexagrams are made up in divination. The ‘future or coming events’ which are prognosticated are not particular events, which the diviner has not already forecast, but the character of events or courses of actions already contemplated, as ¢ood or evil, lucky or unlucky, in their issue.
The best commentary on paragraph 32 is supplied by paragraphs 8-ro of Appendix VI. The ‘Spirit’ is that of ‘God;’ and this settles the meaning of téo in paragraph 24, as being the course of nature, in which, according to the author, ‘ God worketh all in all.’
sponds to heaven and earth; in its ever-recurring changes, it corresponds to the four seasons; in its mention of the bright or active, and the dark or inactive operation, it corresponds to the sun and moon; and the excellence seen in the ease and ready response (of its various operations) corresponds to the perfect operations (presented to us in the phenomena of nature).
Chapter VII. 36. The Master said:—“‘ Is not the Yi a perfect book?’ It was by the Yi that the sages exalted their virtue, and enlarged their sphere of occupation. Their wisdom was high, and their rules of conduct were solid. That loftiness was after the pattern of heaven; that solidity, after the pattern of earth.
Chapter VI, paragraphs 33-35, goes on further to celebrate the Yi as holding up the mirror to nature in all its operations and in its widest extent. The grandiloquent language, however, amounts only to this, that, when we have made ourselves acquainted with the phenomena of nature, we can, with a heated fancy, see some analogy to them in the changes of the diagrams and lines of the Yi book.
Khien and Khwan must be taken as the same names are understood in paragraph 30 above.
‘The Yi, with which paragraph 33 begins, must be understood also at the commencement of paragraph 35. The character which I have translated by ‘corresponds’ throughout this last chapter, should not, it is observed, have stress laid upon it. A Hsi says that it is simply equal to the ‘there is a similarity’ of paragraph 22. ‘The bright or active element” and ‘the dark or inactive’ are in the original, ‘the yang and the yin. The correspondence predicted between them and the sun and moon, the brightness and warmth of the one, and the paleness and coldness of the other, shows us how those names arose, and that it is foreign to the original concept of them to call them ‘the male and female principles: ’—with the last clause compare paragraphs 6-8.
360 THE APPENDIXES. SECT.ATs 37. Heaven and earth having their positions as assigned to them, the changes (of nature) take place between them. The nature (of man) having been completed, and being continually preserved, it is the gate of all good courses and righteousness.
Chapter VIII. 38. The sage was able to survey all the complex phenomena under the sky. He then considered in his mind how they could be figured, and (by means of the diagrams) represented their material forms and their character. Hence these (diagrams) are denominated Semblances (or emblematic figures, the Hsiang).
39. A (later) sage was able to survey the motive influences working all under the sky. He contemplated them in their common action and special nature, in order to bring out the standard and proper tendency of each. He then appended his Chapter VII, paragraphs 36, 37, is understood to set forth how the sages embodied the teachings of the Yi in their character and conduct. But when it is said that ‘it was by the Yt that they exalted their virtue and enlarged their sphere of occupation,’ the meaning can only be that what they did in these directions was in harmony with the principles which they endeavoured to set forth in the symbols of the Y?.
‘Their rules of conduct were solid,’ in paragraph 36, is, literally, ‘their rules were low. To the height of heaven reached by the wisdom of the sages, the author opposes the low-lying earth, between which and their substantial practices and virtues he discovered some analogy.
It will be seen that the chapter commences with ‘ The Master said. A Hsf observes that ‘as the Ten Appendixes were all made by the Master, these words are out of place, and that he conjectures that wherever they occur here and elsewhere, they were added after the sage’s time.’ Their occurrence very seriously affects the question of the authorship of the Appendixes, which I have discussed in the Introduction, pages 28-31.