52. (The use of) Li appears in the harmony of the conduct; of Hsien, in the regulation of ceremonies; of Fa, in self-knowledge; of Hang, in uniformity of virtue; of Sun, in keeping what is harmful at a distance; of Yi, in the promotion of what is advantageous; of KhwAn, in the diminution of resentments; of 3ing, in the discrimination of what is righteous; and of Sun, in the doing of what is appropriate to time and to circumstances.
Chapter VII, paragraphs 49-52, is occupied with nine hexagrams, as specially indicating how the superior man, or the ruler, should deal with atime of trouble and solicitude, specially by the cultivation of his own virtue. Not, we are told, that the same thing might not be learned from other diagrams, but these nine specially occurred to the writer, or, as many think, to Confucius.
Paragraph 49 is important as agreeing in its testimony with 46. The Yi was made in middle-antiquity; that is, in the end of the Shang dynasty, and the rise of the Kau; and the maker or makers had personal and public reasons for anxiety about the signs of the times.
Paragraph 50 shows the particular phase of virtue in each of the nine hexagrams that are mentioned; 51, the marvellous character- CHAP. &. APPENDIX III. 399 rt we Chapter VIII. 53. The Yi is a book which should not be let slip from the mind. Its method (of teaching) is marked by the frequent changing (of its lines). They change and move without staying (in one place), flowing about into any one of the six places of the hexagram. They ascend and descend, ever inconstant. The strong and the weak lines change places, so that an invariable and compendious rule cannot be derived from them;—it must vary as their changes indicate.
54. The goings forth and comings in (of the lines) are according to rule and measure. (People) learn from them in external and internal affairs to stand in awe, 55. (The book), moreover, makes plain the nature of anxieties and calamities, and the causes of them. Though (its students) have neither master nor guardian, it is as if their parents drew near to them.
56. Beginning with taking note of its explanations, we reason out the principles to which they point. We thus find out that it does supply a constant and standard rule. But if there be not the proper men (to carry this out), the course cannot be pursued without them.
istics of each phase; and 52, its use. The ‘therefore’ with which paragraph 50 commences shows the process of thought by which the writer passed from the anxiety that possessed the mind of the author of the Yf to the use to be derived, in such circumstances, from the study of Li and the other hexagrams.
Chapter VIII, paragraphs 53-56, describes the method of studying the Yf as consisting very much in watching the changes that take place in the lines, and reflecting on the appended explanations; while, after all, much must depend on there being ‘the proper men,’ to carry its lessons into practice.
i a a ee Chapter IX. 57. The Yi is a book in which the form (of each diagram) is determined by the lines from the first to the last, which must be carefully observed. The six lines are mixed together, according to the time (when they enter the figure) and their substance (as whole and divided).
s§. There is difficulty in knowing (the significance of) the first line, while to know that of the topmost line is easy;—they form the beginning and the end (of the diagram). The explanation of the first line tasks the calculating (of the makers), but in the end they had (but) to complete this.
59. As to the variously-disposed intermediate lines with their diverse formations, for determining their qualities, and discriminating the right and wrong in them, we should be unprovided but for the explanations of them.
60. Yea, moreover, if we wish to know what is likely to be preserved and what to perish, what will be lucky and what will be unlucky, this may easily be known (from the explanations of the different lines). But if the wise will look at the explanations of the entire diagrams, their thoughts will embrace more than half of this knowledge.
61. The second and fourth lines are of the same cht <p) gl = BAe ee SS ee ee There seems to be a contradiction between the statements in paragraphs 53 and 56 about the book supplying, and not supplying, a standard rule; but the meaning, probably, is that while it does not give a rule generally applicable, it gives rules for particular cases.
K& Hs? says he does not understand 54, and thinks some characters must have been lost. ‘The six places of the hexagram’ in 53 are, literally, ‘the six empties. The places are so called, because it is only a temporary possession of them, which is held by the fugitive lines, whether whole or divided.
CHAP. Q. APPENDIX III. 401 capers es ee en a quality (as being in even places), but their positions (with respect to the fifth line) are different, and their value is not the same; but the second is the object of much commendation, and the fourth the subject of many apprehensions,—from its nearness (to that line). But for a line in a place of weakness it is not good to be far (from the occupant of the place of strength), and what its subject should desire in such a case is (merely) to be without blame. The advantage (here) is in (the second line) being in the central place.
62. The third and fifth lines are of the same quality, (as being in odd places), but their positions are different; and the (occupant of) the third meets with many misfortunes, while the occupant of the fifth achieves much merit:—this arises from one being in the noble position and the other in the mean. Are they occupied by the symbol of weakness? There will be peril. By that of strength? There will be victory.
Chapter IX, paragraphs 56-62, speaks of the hexagrams as made up of the different lines, and various things to be attended to in those lines to determine their meaning.
Paragraph 57. The time or order in which the lines enter determines of course the place and number of each in the figure. Their ‘substance’ is their form, as whole or divided, being yang or yin.
Paragraph 58 belongs to the first and sixth lines. We are hardly prepared for the statement that ‘the maker or makers’ had so much difficulty in determining the meaning of the first line. Of course when they had fixed that and completed the figure, explaining all the lines, it was easy for the student to follow their exposition, as paragraph 59 says.
Paragraph 60 seems to say that the work of the duke of K4u on each line was but an indicating in detail of the processes of his father’s mind in explaining the whole figure.
402 THE APPENDIXES. SECT). 311+ i ee Chapter X. 63. The Yi is a book of wide comprehension and great scope, embracing everything. There are in it the way of heaven, the way of man, and the way of earth. It then takes (the lines representing) those three Powers, and doubles them till they amount to six. What these six lines show is simply this,—the way of the three Powers.
64. This way is marked by changes and movements, and hence we have the imitative lines. Those lines are of different grades (in the trigrams), and hence we designate them from their component elements. These are mixed together, and elegant forms arise. When such forms are not in their appropriate places, the ideas of good fortune and bad are thus produced.
ie ew Se SS ee eee eS The last two paragraphs mention several points important to be attended to in studying, more especially, the duke of Kau on the several lines. Three different views of the concluding statement,— ‘are they occupied.’ &c.,—are given in the imperial edition. ‘It belongs,’ says WO Kang, ‘to the fifth line; ’ ‘to the third line,’ says HO Ping-wan (also of the Yiian dynasty); while Han Hsing-kwo (of the Thang dynasty) held that it belonged to both. The Khang-hsi editors say that ‘ by discriminating and combining these views, we get to the meaning of the text.” Iam unable to do so.
Chapter X, paragraphs 63, 64, speaks of the great comprehensiveness of the Yi, its figures and explanations being applicable to the three Powers—heaven, earth, and man.
With paragraph 63, compare paragraph 4, Appendix VI. In the trigram the upper line represents heaven, the middle line man, and the lowest earth. This paragraph and that other are the nearest approach I know to an attempt to account for the doubling of the number of lines, and stopping with the hexagram; but the doing so was entirely arbitrary. Ad Hs? says:—‘ The upper two characters belong to heaven, the middle two to man, and the lower two to earth.’ No words could be more express; and yet Canon McClatchie says (p. 354):—‘ The two upper strokes represent Heaven, or Thaiyi, the husband; the two middle strokes, Earth, his wife; and the CHAP. II. APPENDIX III. 403 Chapter XI. 65. Was it not in the last age of Yin, when the virtue of Aau had reached its highest point, and during the troubles between king Wan and (the tyrant) Kau, that the (study of the Yi) began to flourish? On this account the explanations (in the book) express (a feeling of) anxious apprehension, (and teach) how peril may be turned into security, and easy carelessness is sure to meet with overthrow. The method in which these things come about is very comprehensive, and must be acknowledged in every sphere of things. If at the beginning there be a cautious apprehension as to the end, there will probably be no error or cause for blame. This is what is called the way of the Yi.
two lower strokes, Man, their son; all being animated by the same Divine Reason (tao) or Supreme God (Chih Shan).’ This note shows how one error, or misunderstanding of the Chinese original, draws other errors withit. The character tAo in the paragraph has not at all the sense of reason, human or divine, but its primary and ordinary signification of the path or course. As Li 3? (Han dynasty) says:—‘ In the way of heaven there are the changes of day and night, sun and moon; in that of earth, those of hardness and softness, dryness and moisture; in that of man, those of action and rest, of movement and stillness, of good fortune and bad, of good and evil.’
‘The imitative lines’ in the translation of 64, is simply ‘the Yao’ in the Chinese text, which I have rendered according to the account of them in paragraph 8, et al. Their different grades are their position as high or low in the figures (paragraph 1, Section i), and their ‘component elements,’ literally ‘their substance, or thingnature,’ is their structure as being yang or yin, according to the use of wuh in paragraphs 57, 59, et al. A yang line in an even place, or a yin line in an odd, is not in its appropriate place, and gives an indication of what is bad.
Chapter XI, paragraph 65. P. Regis observes on this chapter:— ‘I do not hesitate to say that there is found nowhere in the whole Chapter XII. 66. (The hexagram) A’4ien represents the strongest of all under the sky. Through this quality its operations are always manifested with ease, for it knows where there would be peril and embarrassment. (The hexagram) Khwan represents the most docile of all under the sky. Through this quality its operations are always manifested with the promptest decision, for it knows where there would be obstruction.
67. (The sages, who are thus represented, and who made the Yi,) were able to rejoice in heart (in the absolute truth of things), and were able (also) to weigh carefully all matters that could occasion anxiety; (thus) they fixed the good and bad fortune (of all things) under the sky, and could accomplish the things requiring strenuous efforts.
68. Therefore amid the changes and transformations (taking place in heaven and earth), and the words and deeds of men, events that are to be fortunate have their happy omens. (The sages) knew the definite principles underlying the prognostications of the former class, and the future of Vi a passage which affords more light for the explanation of the book.’ Paragraph 49 told us that ‘the study of the Yi flourished in the middle period of antiquity, and that the author of it was familiar with anxiety and troubles.’ That information becomes here more particular. The Y?, existing when this Appendix was written, was made in the closing period of the Yin dynasty, and the making of it was somehow connected with the attempts of the tyrant Kau against king Wan. We are not told expressly that the book was written, in part at least, by king Wan; but the tradition to that effect derives a certain amount of support from what is said here. The general object of the author is also stated clearly enough,— to inculcate a cautious and reverent administration of affairs, never forgetful of the uncertainties of life and fortune.
those of the latter, (now to be) ascertained by divination.
69. The places of heaven and earth (in the diagrams) having been determined, the sages were able (by means of the Yi) to carry out and complete their ability. (In this way even) the common people were able to share with them in (deciding about) the counsels of men and the counsels of spiritual beings.
70. The eight trigrams communicate their information by their emblematic figures. The explanations appended to the lines and the completed figures tell how the contemplation of them affected (the makers). The strong and the weak lines appear mixed in them, and (thus) the good and the evil (which they indicate) can be seen.
71. The changes and movements (which take place in the manipulation of the stalks and the formation of the diagrams) speak as from the standpoint of what is advantageous. The (intimations of) good and evil vary according to the place and nature (of the lines). Thus they may indicate a mutual influence (in any two of them) of love or hatred, and good or evil is the result; or that mutual influence may be affected by the nearness of the lines to, or their distance from, each other, and then repentance or regret is the result; or the influence may be that of truth or of hypocrisy, and then the result is what is advantageous, or what is injurious. In all these relations of the (lines in the) Yi, if two are near and do not blend harmoniously, there may be (all these results),—evil, or what is injurious, or occasion for repentance and regret.
72. The language of him who is meditating a revolt (from the right) betrays his inward shame; that of him whose inward heart doubts about it diverges to other topics. The words of a good man are few; those of a coarse man are many. The words of one who slanders what is good are un- Chapter XII, paragraphs 66-72, is generally divided into three sections;—the first, embracing 66-68, and treating of the sages, the makers of the Y?, as themselves independent of it, knowing all that it enables us to know, and able to accomplish all that it enables us to accomplish; the second, embracing 69-71, and telling how the sages formed the Yi, and made all men, by means of it, partakers of their now unlimited knowledge and power; the third, comprised in paragraph 72, and saying, if it be genuine and in its proper place, that the ordinary speech of men is as mysterious and indicative of what is in them, as the explanations of the Yi? are, when we consider who were its authors.
‘The sages,’ who are the subject of 65-68, are not mentioned in the text; but 67 makes it plain that the subject must be some personal being or beings. Neither AZien nor Khwan can ‘rejoice in heart, and weigh carefully matters occasioning anxiety.’ The commentators generally interpolate ‘the sages;’ even Ying-ta of the Thang dynasty, who does not introduce the sages in his exposition, yet makes the subject to be ‘the disposer and nourisher of all things.’ He gets to his view by an unnatural interpretation of two characters in 67, which are now thrown out of the text by all critics as not genuine. ‘That ‘the sages’ is really the subject in the mind of the writer appears from the express mention of them in 69, when also ‘heaven and earth’ take the place of Ahien and Khwan. It is absurd, not to say blasphemous, to assume that the sages who made the Yi had the knowledge and ability here ascribed to them; but the theory of the Yf as containing a scheme for the discovery of the future necessitated the ascribing such attributes to them. Compare with the whole Section, and especially with paragraph 68, what is said in ‘the Doctrine of the Mean,’ chapter 24.
The first Section shows how the sages were themselves independent of the Yi, and had no need of it; the second goes on to tell how they devised and constructed it, to make all men equal to themselves in a knowledge of phenomena and human events, and of their indications of, and issues in, the future. Summing up its CHAP. I2, APPENDIX III. 407 substantial; those of him who is losing what he ought to keep are crooked.
lessons, the editors of the imperial edition say, ‘ There is no passage in the Appendix more full and clear than this on the five points in regard to the lines which the student of the Yt has to attend to. Those points are:—their time, position, quality, mutual nearness, and responsive relation. It is by a consideration of the two latter points, moreover, that he must form his judgment on their appropriateness or inappropriateness in the three others.’
Paragraph 72 has really no connexion with the rest of the chapter. I have stated above how the critics attempt to make out such a connexion; but I agree myself with P. Regis, who appends to his version of the paragraph this note:—‘ Quae sententiae quidem sapiunt doctrinam Confucianam, at non ordinem, utpote cum praecedentibus minime cohaerentes, sed omnino ab iis abscissae avulsaeque.’
ata oe N Pe LV Supplementary to the Thwan and Y4o on the first and second Hexagrams, and showing how they may be interpreted of man’s nature and doings.
Section I. AdAIEN.
Chapter I. 1. What is called (under AZien) ‘the great and originating’ is (in man) the first and chief quality of goodness; what is called ‘the penetrating’ is the assemblage of excellences; what is called ‘the © advantageous’ is the harmony of all that is right; and what is called ‘the correct and firm’ is the faculty of action.
2. The superior man, embodying’ benevolence, is fit to preside over men; presenting the assemblage of excellences, he is fit to show in himself the union of all propriety; benefiting (all) creatures, he is fit to exhibit the harmony of all that is right; correct and firm, he is fit to manage (all) affairs.
3. The fact that the superior man practises these four virtues justifies the application to him of the words—‘ Aien represents what is great and originating, penetrating, advantageous, correct and firm.’
The title of this Appendix is in Chinese the Wan Yen Kwan, ‘The Record of Wan Yen;’ and according to the analogy of the titles of the three Appendixes that follow, Wan should perform the part of a verb and Yen that of a substantive. So the characters are usually taken, and to W4n is given the meaning of ‘Explaining (Shih);’ and to Yen that of ‘ Words or Sentences,’ meaning the Thwan of king W&n, and the Y4o of the duke of Kau on the first two hexagrams. The document treats of these, CHAP, 2. APPENDIX IV. 409 Chapter II. 4. What is the meaning of the words under the first line undivided, ‘ The dragon lies hid (in the deep);—it is not the time for active doing?’ The Master said:—‘ There he is, with the powers of the dragon, and yet lying hid. The influence of the world would make no change in him; he would do nothing (merely) to secure his fame. He can live, withdrawn from the world, without regret; he can experience disapproval without trouble of mind. Rejoicing (in opportunity), he carries his principles and of no others. ‘It shows the amount and depth of meaning in them,’ says AK@ Hsi, ‘and the other hexagrams may be treated after the analogy supplied here.’ Confucius, it is said by others, died before he was able to carry out the plan which he had formed. But, as I have shown in the Introduction (pp. 28-30), it is more than doubtful whether we have in this Appendix anything at all directly from the sage.
Chapter I, paragraphs 1-3, shows how the attributes of Xhien, as explained by king Wan, are to be understood of the constituent principles of human nature. What is remarkable is, that we find paragraphs 1, 2, with very little variation, in one of the narratives of the 80 Awan, as having been spoken by a marchionessdowager of Lf in B.c. 564, several years before Confucius was born. One so familiar as KG Hsi was with all the classical literature of his country could not be ignorant of this. His solution of the questions arising from it is, that anciently there was this explanation of the characters of king Wan; that it was employed by Shi Kiang (of Li), and that Confucius also availed himself of it; while the chronicler used, as he does below, the phraseology of ‘The Master said,’ to distinguish the real words of Confucius from such ancient sayings. But who was this chronicler? No one can tell. The legitimate conclusion from £‘’s criticism is this, that so much of this Appendix as is preceded by ‘The Master said’ is from Confucius;—so much and no more.
The ascription in paragraph 3 of ‘the four virtues’ to the superior Or normal man, man in his best estate, and yet inferior to ‘ the sagely man,’ is Confucian,—after the style of the teaching of the Master in the Analects.
into action; sorrowing (for want of opportunity), he keeps with them in retirement. Yes, he is not to be torn from his root (in himself).’ This is ‘the dragon lying hid.’
5. What is the meaning of the words under the second line, ‘The dragon shows himself and is in the field;—it will be advantageous to see the great man?’ The Master said:—‘ There he is, with the dragon’s powers, and occupying exactly the central place. He is sincere (even) in his ordinary words, and earnest in his ordinary conduct. Guarding against depravity, he preserves his sincerity. His goodness is recognised in the world, but he does not boast of it. His virtue is extensively displayed, and transformation ensues. The language of the Yi, “ The dragon shows himself and is in the field;—it will be advantageous to see the great man,’ refers to a ruler’s virtue.’
6. What is the meaning of the words under the third line, ‘The superior man is active and vigilant all the day, and in the evening (still) careful and apprehensive;—the position is dangerous, but there will be no mistake?’ The Master said:—‘ The superior man advances in virtue, and cultivates all the sphere of his duty. His leal-heartedness and good faith are the way by which he advances in virtue. His attention to his words and establishing his sincerity are the way by which he occupies in his sphere. He knows the utmost point to be reached, and reaches it, thus. showing himself in accord with the first springs (of things); he knows the end to be rested in, and rests in it, thus preserving his righteousness in accordance with that end. Therefore he occupies a high position without pride, and a low CHAP. 2. APPENDIX IV. 4II position without anxiety. Thus it is that, being active and vigilant, and careful (also) and apprehensive as the time requires, though his position be perilous, he will make no mistake.’
7. What is the meaning of the words under the fourth line, ‘He is as if he were leaping up, (but still) is in the deep;—there will be no mistake?’ The Master said:—‘He finds no permanent place either above or below, but he does not commit the error (of advancing). He may advance or recede;— there is no permanent place for him: but he does not leave his fellows. The superior man, advancing in virtue and cultivating the sphere of his duty, yet wishes (to advance only) at the (proper) time, and therefore there is no mistake.’
8. What is the meaning of the words under the fifth line, ‘The dragon is on the wing in the sky;— it will be advantageous to see the great man?’ The Master said:—‘Notes of the same key respond to one another; creatures of the same nature seek one another; water flows towards the place that is (low and) damp; fire rises up towards what is dry; clouds followthe dragon, and winds followthe tiger:— (so) the sage makes his appearance, and all men look to him. Things that draw their origin from heaven move towards what is above; things that draw their origin from the earth cleave to what is below:—so does everything follow its kind.’
9. What is the meaning of the words under the topmost line, ‘The dragon exceeds the proper limits;—there will be occasion for repentance?’ The Master said:—‘ The position is noble, but it is not that of office; (its occupant) dwells on high, but he has no people (to rule); and the men of talent ar a ee and virtue in the positions below will give him no aid:—should he move in such a case, there will be occasion for repentance.’
a In chapter II, paragraphs 4-9, Confucius is introduced, explaining, with considerable amplification, what is said by the duke of Kau under the several lines of the hexagram. ‘The dragon’ becomes the symbol of ‘the superior man;’ and of ‘the great man, or the sage upon the throne. The language approaches at times to the magniloquence of Mencius, while in paragraph 8 the voice hardly seems to be that of the sage at all.
With paragraph 5, compare chapters 8 and 14 of ‘the Doctrine of the Mean,’ agreeing much in language and sentiment with what we have here. The line, a strong or undivided line, and therefore yang, is said to be ‘exactly in the central place;’ but the line is in the second, an even place, that proper to a yin line; and in other passages this might be explained in an unfavourable way. The Chinese character Aang has the meaning given to it, now of ‘exact,’ and now of ‘correct,’ the latter being always favourably interpreted.
Paragraph 8. The fifth is almost always the place of honour and authority in the hexagram, and therefore ‘the great man’ here continues to be the great man, ‘the sage. The argument is that as things of the same kind respond to and seek one another, so is it with the sage and ordinary man. They are of the same kind, though far apart; and when a sage appears, all other men look to him with admiration and hope. The continuity of the illustrations, however, is broken by the introduction of the dragon and clouds, and the tiger and wind. Are these of the same kind? Ad Hsi says he does not think that the real dragon and real tiger are intended; but he does not tell us how he understood the terms. 3ai Khing (early in the Ming dynasty) says:—‘ The dragon feels the influence of the clouds surcharged with rain, and rises from the deep, and when the tiger feels the approach of the cold winds he roars. Thus when the dragon rises, the clouds are sure to collect; and when the tiger screams, the winds follow; ’ but all this does not help us to appreciate any better the words of the text. And the concluding illustration is nearly as foreign to our way of conceiving things. By ‘things that draw their origin from heaven’ all animals —moving creatures—are intended; and by those that draw their origin from the earth are intended all plants,—things that stand and CHAP. 3. APPENDIX IV. AI Chapter III. 10. ‘ The dragon lies hid;—it is not the time for active doing:’—the position is (too) low.
11. ‘The dragon shows himself and is in the field:’—the time (requires him still) to be unemployed.
12. ‘ All the day active and vigilant:’—(he now) does his (proper) business.
13. ‘He is as if he were leaping up, (but still) is in the deep:’—he is making trial of himself.
14. ‘The dragon is on the wing in the sky:’— (the subject of the line) is on high and ruling.
15. ‘The dragon exceeds the proper limit, and there will be occasion for repentance:’—when things have been carried to extremity, calamity ensues.
16. Undivided lines appear in all these representations of the great and originating power denoted by kK hien:—(what follows in the Y4o tells us how) all under the sky there will be good order.
do not move. The former turn their heads to the sky, and the latter their roots to the earth. So we read in AG Hsi; but I continue to wonder that Confucius selected such illustrations and spoke in such a style.
Paragraph 9. As I have said above, the place of honour and authority in the hexagram belongs to the fifth line, and no other plays so unimportant a part as the sixth; and hence it is represented here as having ‘no place’ at all. Before he whom it represents is called to act, the battle has been won or lost. Movement from him will only accelerate and intensify the result.
Chapter III, paragraphs 10-16, goes over again the Y4o of the duke of Xu with very brief explanations, grounded chiefly on the consideration of the place or position occupied by the several lines, and the time of their introduction into the action of the hexagram.
Paragraph 16. See the note on the Text of Kien, corresponding to this line, page 58, and also that on paragraph 7 of the symbolism of the figures and lines, Section i, page 165. There is the same Chapter IV. 17. ‘The dragon lies hid in the deep;—it is not the time for active doing:’—the energy denoted by the undivided line is laid up and hid away as in the deep.
18. ‘The dragon appears in the field: ’—all under heaven (begins to be) adorned and brightened.
19. ‘All the day active and vigilant: ’—continually, as the time passes and requires, does he act.
20. ‘He is as if he were leaping up, (but still) is in the deep:’—a change is taking place in the method indicated by (this) AZien diagram.
21. ‘The dragon is on the wing in the sky:'— this shows that his place is based on his heavenly virtue.
22. ‘The dragon exceeds the (proper) limit;— there will be occasion for repentance:’—the time is come to an end, and so also is his opportunity.
23. Undivided lines appear in all these representations of the great and originating power denoted by Ahien:—and (from what follows in the Y4o) we see the model (of action) afforded by heaven.
difficulty in understanding the first part of the short paragraph; the conclusion of it must be a consequence of the language of the Y 40, though it is not repeated here.
Chapter IV, paragraphs 17-23, goes over the same ground for a third time, treating the various paragraphs chiefly from the standpoint of time.
Paragraph 17 tells us that time and circumstances are essential, as well as inward power, to successful development and demonstration. In paragraph 18, the words of the Yao about meeting with the great man are not quoted, but they prompted the latter half of it.
Paragraph 19. Compare the language on paragraph 6, towards the end.
Paragraph 20. The subject passes here from the lower trigram and enters into the upper. We are told not to lay stress on ‘the method of Khien.’ In paragraph 21 we have the sage upon the CHAP. 5. APPENDIX IV. 415 Chapter V. 24. The ‘greatness’ and ‘originating’ represented by AZien refer to it as (the symbol of) what gives their beginning (to all things), and (also) secures their growth and development.
25. ‘ [he advantageousness and the correctness and firmness’ refer to its nature and feelings (as seen in all the resulting things).
26. Akien, (thus) originating, is able with its admirable benefits to benefit all under the sky. We are not told how its benefits are conferred; but how great is (its operation)!
27. How great is (what is emblemed by) XZien!— strong, vigorous, undeflected, correct, and (in all these qualities) pure, unmixed, exquisite!
28. The six lines, as explained (by the duke of au), bring forth and display (its meaning), and everything about it is (thus) indirectly exhibited.
29. (The great man) at the proper time drives with these six dragons through the sky. The clouds move, and the rain is distributed; all under heaven enjoys repose.
throne. Time and opportunity are both in progress in 19; here in 22, they are both passed, have reached their extremity or end. Paragraph 23:—see on paragraph 16. ‘The model of heaven,’ says Wa Khang, ‘is the due blending of the strong and active with the weak and passive, the regulation of movement in accordance with the highest reason, so that there shall be neither excess nor deficiency.’
Chapter V, paragraphs 24-29. The author here, leaving the treatise on the symbolism of the Y4o, turns to that on the T hwan, or expositions of king Wan, and amplifies it, not quoting from it, however, so fully and exactly, as he has done in the previous chapters from the Y4o.
Paragraphs 24 and 25 are based on the statement of the significance of the Thwan under X/ien, and not on the treatise on the symbolism.. The originating power cannot be separated from that of penetration and development. The latter issues from the former tee Chapter VI. 30. In the superior man his conduct is (the fruit of) his perfected virtue, which might be seen therefore in his daily course; but the force of that phrase, ‘lying hid, requires him to keep retired, and not yet show himself, nor proceed to the full development of his course. While this is the case, the superior man (knows that) it is not the time for active doing.
31. The superior man learns and accumulates the results of his learning; puts questions, and discriminates among those results; dwells magnanimously and unambitiously in what he has attained to; and carries it into practice with benevolence. What the Yi says, ‘The dragon appears in the field:—it will be advantageous to meet with the great man, has reference to the virtuous qualities of a ruler (as thus described).
32. In the third line there is a twofold (symbol of) strength, but (the position) is not central. (Its as the summer follows on the spring, according to an illustration of Kt Hs. ‘The advantageousness’ and ‘firm correctness,’ he compares also to the autumn and winter, saying that the A/ien power in its essence, as it is in itself, is best described by these two latter characteristics, while the two former describe it in its operation. It is thus that he tries to give his readers an idea of what he understood by ‘nature and feelings’ in 25. But this chapter treats of the Khien power in nature rather than in humanity. Confining our view to the power so operating, we cannot say that the description of it in 26 and 27 is magniloquent or hyperbolical.
Paragraph 28 returns to the explanations of the lines of the hexagram by the duke of Kau, which exhibit the power in different positions and relations, bringing out all its significance; and then 29 confines us to the fifth line, in which we have its ideal. The spheres of nature and of men seem to be in the view of the author, and therefore I introduce ‘the great man, as the subject, after the example of the best critics. Like the clouds and the rain to the thirsty earth, so is the rule of the sage to expectant humanity.
CHAP. 6. APPENDIX IV. 417 occupant) is not in heaven above, nor is he in the field beneath. Therefore there must be active vigilance and cautious apprehension as the time requires; and though (the position be) perilous, there will be no mistake.
33. In the fourth line there is (the symbol of) strength, but (the position) is not central. (Its occupant) is not in heaven above, nor is he in the field beneath, nor is he in the place of man intermediate. Hence he is in perplexity; and being so, he has doubts about what should be his movements, and so will give no occasion for blame.
34. The great man is he who is in harmony, in his attributes, with heaven and earth; in his brightness, with the sun and moon; in his orderly procedure, with the four seasons; and in his relation to what is fortunate and what is calamitous, in harmony with the spirit-like operations (of Providence). He may precede Heaven, and Heaven will not act in opposition to him; he may follow Heaven, but will act (only) as Heaven at the time would do. If Heaven will not act in opposition to him, how much less will men! how much less will the spirit-like operation (of Providence)!
35. The force of that phrase—‘ exceeding the proper limits’—indicates the knowing to advance but not to retire; to maintain but not to let perish; to get but not to lose.