36. He only is the sage who knows to advance and to retire, to maintain and to let perish; and that without ever acting incorrectly. Yes, he only is the sage!
Chapter VI, paragraphs 30-36. The author leaving the Thwan, turns again to the treatise on the symbolism of the Yao, his main ai ll a A RRS A Section II. KuHWAN. Chapter I. 1. (What is indicated by) Khwan is most gentle and weak, but, when put in motion, 1s Ly aie ee ee SSS object being to show how reasonable are the decisions and lessons of the duke of Kau.
The subject of paragraph 30 has the virtue; but his position in the lowest place shows that his time is not yet come.
In paragraph 31 we have the superior man developing, by means of the processes described, into ‘the great man,’ with the attributes of a ruler, the appearance of whom is a blessing to men.
The twofold symbol of strength in paragraph 32 is the yang or undivided line in the third place (odd) proper to it. There will be no mistake, because the subject of the line, in the exercise of his caution, will abstain from any forward movement.
According to paragraph 63 of last Appendix, Section ii, both the third and fourth lines in the hexagram belong to man, and are sntermediate between those of heaven and those of earth. Khung Ying-t4, to get over the difficulty in what is said on the fourth line, says that, as a matter of fact and locally, man is nearer earth than heaven, and is aptly represented therefore by the third line and not by the fourth;—I prefer to point out the inconsistency, and leave it. The subject of this fourth line will move very cautiously, and so escape blame.
The eulogium of ‘the great man’ in paragraph 34 cannot fail to recall to the classical scholar the thirty-first and other chapters of ‘ the Doctrine of the Mean,’ where the sage is described as ‘The Equal of Heaven.’ In one sentence here he is spoken of as sometimes taking precedence of Heaven, which then does not act in opposition to him! I do not know of any statement about the sage, coming without doubt from Confucius, that is so extravagant as this. It is difficult—in fact impossible—to say from the Y1 itself, what we are to understand by the kwei shin, which I have translated here by ‘the spirit-like operations (of Providence). The compound denomination does not often occur in the book. In Appendix III, Section i, 21, kwei is the anima and shin the animus; and in paragraph 50, I have translated the terms by ‘ the contracting and expanding operations.’ In Appendix I, page 226 and page 259, the name is used as in the present text. ‘That second instance and this CHAP. 2. APPENDIX IV. 419 hard and strong; it is most still, but is able to give every definite form.
2. ‘By following, it obtains its (proper) lord,’ and pursues its regular (course).
3. It contains all things in itself, and its transforming (power) is glorious.
4. Yes, what docility marks the way of Khwan! It receives the influences of heaven, and acts at the proper time.
Chapter II. 5. The family that accumulates goodness is sure to have superabundant happiness, and the family that accumulates evil is sure to have superabundant misery. The murder of a ruler by paragraph were evidently constructed, the one on the model of the other. I think it likely that the breath or air, 2/7, became the name with the earliest Chinese for their first concept of spirit; then the breath inspired or inhaled was called kwei, and became the name for the grosser part of the spirit, returning to the earth; and shan, the breath exhaled or expired, the name for the subtler and intellectual spirit, ascending to a state of activity and enjoyment. The explanations of the terms in the # Ya and other dictionaries seem to justify this view. The combination kwei shan is sometimes best translated by ‘spiritual beings.’ The school of the Sung philosophy understand by it—the contracting and expanding of the primary matter, or that matter conceived of in two forms or with two opposite qualities. Ahang-3ze says here that ‘Heaven and earth are another name for tao, and kwei shan another name for “the vestiges of making and transformation;” and that the sage being in harmony with the tao or practical reason of the universe, how can men or the kwei shan be contrary to him?’ Whatever be thought of the Sung speculations and theories, I think that a translator ought to give an indication of the primary meaning of the name kwei shan.
Paragraphs 35 and 36 suggest the description of Confucius by Mencius, V, ii, 1, 5, as the one among the sages who was most governed by the consideration of time, doing continually what the circumstances of the time required.
EC 2 his minister, or of his father by a son, is not the result of the events of one morning or one evening. The causes of it have gradually accumulated,— through the absence of early discrimination. The words of the Yi, ‘He treads on the hoar-frost; the strong ice will come (by and by),’ show the natural (issue and growth of things).
6. ‘Straight’ indicates the correctness (of the internal principle), and ‘square, the righteousness (of the external act). The superior man, (thus represented), by his self-reverence maintains the inward (correctness), and in righteousness adjusts his external acts. His reverence and righteousness being (thus) established, his virtues are not solitary instances or of a single class. ‘Straight, square, and great, working his operations, without repeated efforts, in every respect advantageous: ’—this shows how (such a one) has no doubts as to what he does.
7. Although (the subject of) this divided line has excellent qualities, he (does not display them, but) keeps them under restraint. ‘If he engage with them in the service of the king, and be successful, he will not claim that success for himself:—this is the way of the earth, of a wife, of a minister. The way of the earth is—‘ not to claim the merit of achievement, but on behalf (of heaven) to bring things to their proper issue.
8. Through the changes and transformations produced by heaven and earth, plants and trees grow luxuriantly. If (the reciprocal influence of) heaven and earth were shut up and restrained, we should have (a state that might suggest to us) the case of men of virtue and ability lying in obscurity. The words of the Yt, ‘A sack tied up:—there will be CHAP. 2, APPENDIX IV. 421 an no ground for blame or for praise,’ are in reality a lesson of caution.
9. The superior man (emblemed here) by the ‘yellow’ and correct (colour), is possessed of comprehension and discrimination, He occupies the correct position (of supremacy), but (that emblem) is on (the lower part of) his person. His excellence is in the centre (of his being), but it diffuses a complacency over his four limbs, and is manifested in his (conduct of) affairs:—this is the perfection of excellence.
10. (The subject of) the yin (or divided line) thinking himself equal to the (subject of the) yang, or undivided line, there is sure to be ‘a contest.’ As if indignant at there being no acknowledgment of the (superiority of the subject of the) yang line, (the text) uses the term ‘dragons.’ But still the (subject of neither line) can leave his class, and hence we have ‘the blood’ mentioned. The mention of that as being (both) ‘azure and yellow’ indicates the mixture of heaven and earth. Heaven's (colour) is azure and earth's is yellow.
Ce a ear The hexagram Khwan is dealt with in Section ii, and much more briefly than Kien in Section i. Much less distinct, moreover, is the attempt in it to show how the attributes of the hexagram are to be understood of the principles of human nature. The most important portion of the Section, perhaps, is paragraph.s, the first of chapter II, and I have spoken of it in the Introduction, pages ASPB ENGD JX ave Treatise of Remarks on the Trigrams.
Chapter I. 1. Anciently, when the sages made the Yi, in order to give mysterious assistance to the spiritual Intelligences, they produced (the rules for the use of) the divining plant.
2. The number 3 was assigned to heaven, 2 to earth, and from these came the (other) numbers.
3. They contemplated the changes in the divided and undivided lines (by the process of manipulating the stalks), and formed the trigrams; from the movements that took place in the strong and weak lines, they produced (their teaching about) the separate lines. There ensued a harmonious conformity to the course (of duty) and to virtue, with a discrimination of what was right (in each particular case). They (thus) made an exhaustive discrimination of what was right, and effected the complete development of (every) nature, till they arrived (in the Yi) at what was appointed for it (by Heaven).
Chapter I, paragraphs 1-3, treats of the rise of the scheme of the Yi from the wonderful qualities of the divining plant, the use of certain numbers, and the formation of the lineal figures.
P. Regis translates paragraph 1 by—‘ The ancient (sages), the most excellent men, were the authors of the Yf-king, in making which they were assisted by an intelligent spirit, who for their help produced the plant called Shih.’
But the text will not admit of this version, nor have I found the view given in it in any Chinese writer. It is difficult to make up one’s mind whether to translate—‘ the sage,’ or ‘the sages.’ Khung Ying-ta contends that the writer had Fa-hsf and him alone in his CHAP. 2. APPENDIX V. 423 eee eee ee Chapter II. 4. Anciently, when the sages made the Yi, it was with the design that (its figures) should be in conformity with the principles underlying the natures (of men and things), and the ordinances (for them) appointed (by Heaven). With this view they exhibited (in them) the way of heaven, calling (the lines) yin and yang; the way of earth, calling (them) the weak (or soft) and the strong (or hard); and the way of men, under the names of benevolence mind. To me it seems otherwise. Ff-hst, if we accept the testimony of universal Chinese consent, made the eight trigrams; but he did not make the Yf, which, by the same consent, was the production of king Wn and his son.
The text would seem to say that the sages ‘produced’ the plant, but this is so extravagant that the view indicated in my supplementary clause appears in all the best commentators. So understood, the Yi may be said to ‘give mysterious assistance to the spiritual Intelligences,’ or, if we take that name as singular (according to the analogy of chapter 6), to the Divine Being in affording a revelation of His will, as in paragraph 3. We may well say that it is a pity the revelation should be so enigmatical; but the author, it must be remembered, is writing from his own standpoint. Wan and his son, as I have endeavoured to show in the Introduction, merely wished to convey, under the style and veil of divination, their moral and political lessons.
On paragraph 2 it is said that heaven is round; and as the circumference of a circle is three times its diameter, hence 3 is the number of heaven. Again, earth is square, and as the circumference of a square is four times its length or breadth, or it consists of two pairs of equal sides, hence 2 is the number of earth.
The concluding statement about ‘the other numbers’ is understood of the manipulation of the divining stalks, as in Appendix III, i, 51. That manipulation, thrice repeated, might leave three stalks each time, and 3 x 3=9; or 2, being in the same way in all=6; or twice 3 and once 2=8; or twice 2 and once 3=7. These are the numbers of the 4 binary symbols, employed in forming the new figures;, the old yang,=9; ===, the young yin, =8; ——, the young yang,=7; and == =, the old yin,=6.
424 THE APPENDIXES. CHAP. 3.
and righteousness. Each (trigram) embraced (those) three Powers; and, being repeated, its full form consisted of six lines. A distinction was made of (the places assigned) to the yin and yang lines, which were variously occupied, now by the strong and now by the weak forms, and thus the figure (of each hexagram) was completed.
Chapter III. 5. (The symbols of) heaven and earth received their determinate positions; (those for) mountains and collections of water interchanged their influences; (those for) thunder and wind excited each other the more; and (those for) water and. fire did each other no harm. (Then) among these eight symbols there was a mutual communication.
6. The numbering of the past is a natural process; the knowledge of the coming is anticipation. Therefore in the Yi we have (both) anticipation (and © the natural process).
Chapter II. The top line in each trigram thus belongs to the category of heaven; the bottom line to that of earth; and the middle line to that of man. ‘The odd places should be occupied, ‘correctly,’ by the undivided lines; and the even by the divided. The trigram being increased to the hexagram, lines 5 and 6 were assigned to heaven; 1 and 2 to earth; and 3 and4toman. 5 is the yang characteristic of heaven, and 6 the yin; so x and 2 in regard to earth; while 3 represents the benevolence of man, and 4 his righteousness. But all this is merely the play of fancy, and confuses the mind of the student.
Chapter III, paragraphs 5 and 6, is understood, though not very clearly, by referring to the circular arrangement of the trigrams according to Ffi-hsf, as shown in Figure 2, of Plate III. Paragraph 5 refers to the correlation of KAien and Khw4n, Kan and Tui, Kain and Sun, Khan and Lf. Paragraph 6 is less easy of apprehension. Starting in the same figure from A Zien and numbering on the left we come to Aan by a natural process. Then Chapter IV. 7. Thunder serves to put things in motion; wind to scatter (the genial seeds of) them; rain to moisten them; the sun to warm them; (what is symbolised by) K4n, to arrest (and keep them in their places); (by) Tui, to give them joyful course; (by) Ahien, to rule them; and by KhwéAn, to store them up.
Chapter V. 8. God comes forth in Aan (to His producing work); He brings (His processes) into full and equal action in Sun; they are manifested to one another in Li; the greatest service is done for Him in Khwan; He rejoices in Tui; He struggles in Ahien; He is comforted and enters into restin Khan; and He completes (the work of the year) in Kan.
9. All things are made to issue forth in A4n, which is placed at the east. (The processes of production) are brought into full and equal action in Sun, which is placed at the south-east. The being brought into full and equal action refers to the purity and equal arrangement of all things. Li gives the idea of brightness. All things are now made maniwe turn back, and numbering on the right, from Sun, we come by a backward process to Khwan. The same process is illustrated on a large scale by the circular arrangement of the 64 hexagrams in Plate I. But what the scope of the paragraph is I cannot tell, and am tempted to say of it, as P. Regis does, ‘ Haec observatio prorsus inanis est.’
In chapter 1V we have the same circular arrangement of the trigrams, though they are named in a different order; the last first and the first last. The first four are mentioned by their elemental names; the last four by the names of their lineal figures. No special significance is attached to this. If it ever had any, it has been lost.
426 THE APPENDIXES. CHAP. 5.
fest to one another. It is the trigram of the south. The sages turn their faces to the south when they give audience to all under the sky, administering government towards the region of brightness:—the idea in this procedure was taken from this. Khwan denotes the earth, (and is placed at the south-west). All things receive from it their fullest nourishment, and hence it is said, ‘ The greatest service is done for Him in Khwan.’ Tui corresponds (to the west) and to the autumn,—the season in which all things rejoice. Hence it is said, ‘He rejoices in Tui. He struggles in Ahien, which is the trigram of the north-west. The idea is that there the inactive and active conditions beat against each other. Khan denotes water. It is the trigram of the exact north,—the trigram of comfort and rest, what all things are tending to. Hence it is said, ‘He is comforted and enters into rest in Khan. Kan is the trigram of the north-east. In it all things bring to a full end the issues of the past (year), and prepare the commencement of the next. Hence it is said, ‘He completes (the work of the year) in Kan,’ Chapter V, paragraphs 8 and 9g, sets forth the operations of nature in the various seasons, as being really the operations of God, who is named Ti, ‘the Lord and Ruler of Heaven.’ Those operations are represented in the progress by the seasons of the year, as denoted by the trigrams, according to the arrangement of them by king WAn, as shown also in Plate III, Figure 2.
‘The greatest service is done for Tf in Khwan;’ Yang Wan-lt (of our twelfth century, but earlier than Ka Hs?) says:—‘ Khwin is a minister or servant. T?fis his ruler. All that a ruler has.to do with his minister is to require his service.’ ‘On the struggles in Khien’ he says:—‘Xhien is the trigram of the north-west, when the yin influence is growing strong and the yang diminishing.’
The ‘ purity’ predicated in paragraph g of things in Sun, was Chapter VI. 10. When we speak of Spirit we mean the subtle (presence and operation of God) with all things. For putting all things in motion there is nothing more vehement than thunder; for scattering them there is nothing more effective than wind: for drying them up there is nothing more parching than fire; for giving them pleasure and satisfaction there is nothing more grateful than a lake or marsh; for moistening them there is nothing more enriching than water; for bringing them to an end and making them begin again there is nothing more fully adapted than Kan. Thus water and fire contribute together to the one object; thunder and wind do not act contrary. to each other; mountains and collections of water interchange their influences. It is in this way, that they are able to change and transform, and to give completion to all things. en fy sok iene yer Fa eet ies rere jee, explained by Aang Khang-’/ang (our second century) as equivalent to ‘newness,’ referring to the brightness of all things in the light of spring and summer. On ‘all things receive from the earth their fullest nourishment’ the same Yang, quoted above, says:— ‘The earth performs the part of a mother. All things are its children. What a mother has to do for her children is simply to nourish them.’
Chapter VI is the sequel of the preceding. ‘There ought to have been some mention of Shan or ‘Spirit’ in chapter 5. It is the first character in this chapter, and the two characters that follow show that it is here resumed for the purpose of being explained. As it does not occur in chapter 5, we must suppose that the author of it here brings forward and explains the idea of it that was in his mind. Many of the commentators recognise this,—e.g. Liang Yin, as quoted in the Introduction, p. 33.
Two other peculiarities in the style of the chapter are pointed out and explained (after a fashion) by 3hui Xing (earlier, probably, than the Sung dynasty):—‘ The action of six of the trigrams is described, but no mention is made of Kien or Khwin. But 428 THE APPENDIXES. CHAP. 7.
Chapter VII. 11. Aien is (the symbol of) strength; Khwan, of docility; AK An, of stimulus to movement; Sun, of penetration; Khan, of what is precipitous and perilous; Li, of what is bright and what is catching; Kan, of stoppage or arrest; and Tui, of pleasure and satisfaction.
heaven and earth do nothing, and yet do everything; hence they are able to perfect the spirit-like subtilty of the action of thunder, wind, and the other things. (Moreover), we have the trigram Kan mentioned, the only one mentioned by its name, instead of our reading “ mountains.” The reason is, that the putting in motion, the scattering, the parching, and the moistening, are all the palpable effects of thunder, wind, fire, and water. But what is ascribed to K4n, the ending and the recommencing all things, is not so evident of mountains. On this account the name of the trigram is given, while the things in nature represented by the trigrams are given in those other cases. ‘The style suitable in each case is employed.’
Chapter VII mentions the attributes, called also the ‘ virtues,’ of the different trigrams. It is not easy to account for the qualities— ‘their nature and feelings ’—ascribed to them. Khung Ying-ta says:—' Khien is represented by heaven, which revolves without ceasing, and so it is the symbol of strength; KhwAn by the earth, which receives docilely the action of heaven, and so it is the symbol of docility; Aan by thunder, which excites and moves all things, and so it is the symbol of what produces movement; Sun by wind, which enters everywhere, and so it is the symbol of penetration; Khan by water, found in a place perilous and precipitous, and the name is explained accordingly; Lf by fire, and fire is sure to lay hold of things, and so it is the symbol of being attached to; K 4n by a mountain, the mass of which is still and arrests progress, and so it is the symbol of stoppage or arrest; and Tui by a lake or marsh, which moistens all things, and so it is the symbol of satisfaction.’
The Khang-hs? editors consider this explanation of the qualities of the trigrams to be unsatisfactory, and certainly it has all the appearance of an ex post facto account. They prefer the views of the philosopher Shao (of our eleventh century), which is based on the arrangement of the undivided and divided lines in the figures. This to me is more unsatisfactory than the other. The editors say, CHAP. Io. APPENDIX V. 429 Chapter VIII. 12. Aien (suggests the idea of) a horse; Khwé4n, that of an ox; Kn, that of the dragon; Sun, that of a fowl; Khan, that of a pig; Li, that of a pheasant; Kan, that of a dog; and Tui, that of a sheep.
Chapter IX. 13. Aien suggests the idea of the head; Khwéin, that of the belly; Aan, that of the feet; Sun, that of the thighs; Khan, that of the ears; Li, that of the eyes; K4n, that of the hands; and Tui, that of the mouth.
Chapter X. 14. Aien is (the symbol of) heaven, and hence has the appellation of father. Khwan is (the symbol of) earth, and hence has the appellation of mother. Aan shows a first application (of Khwa4n to A4ien), resulting in getting (the first of) its male (or undivided lines), and hence is called ‘ the oldest son.’ Sun shows a first application (of Kien to Khw4n), resulting in getting (the first of) its female (or divided lines), and hence is called ‘the oldest daughter.’ Khan showsa second application moreover, that Shdo’s account of the three yang trigrams, Kin, Khan, and Kan is correct, and that of the three yin, Sun, Li, and Tui incorrect; but this would be based on king Wan’s arrangement, which does not appear to have place here.
Chapter VIII. In the Great Appendix, p. 383, it is said that Ff-hsi, in making his trigrams, was guided by ‘the consideration of things apart from his own person.’ Of such things we have a specimen here. The creatures are assigned, in their classes, to the different trigrams, symbolising the ideas in the last chapter. We must not make any difference of sex in translating their names.
Chapter IX. Ffi-hst found also ‘ things near at hand, in his own person,’ while making the trigrams. We have here a specimen of such things.
430 THE APPENDIXES. CHAP. II.
SS ee (of Khwan to A4ien), resulting in getting (the second of) its male (or undivided lines), and hence is called ‘the second son.’ Li shows a second application (of Kien to Khw4n), resulting in getting the second of its female (or divided lines), and hence is called ‘the second daughter.’ Kan shows a third application (of Khw4n to AK Aien), resulting in getting (the third of) its male (or undivided lines), aird hence is called ‘the youngest son.’ Tui shows a third application (of Akien to KhwAn), resulting in getting (the third of) its female (or divided lines), and hence is called ‘ the youngest daughter.’
Chapter XI. 15. Ahien suggests the idea of heaven; ofacircle; of aruler; of a father; of jade; of metal: of cold; of ice; of deep red; of a good horse; of an old horse; of a thin horse; of a piebald horse; and of the fruit of trees.
16. Khwan suggests the idea of the earth; of a mother; of cloth; of a caldron; of parsimony; of a turning lathe; of a young heifer; of a large waggon; of what is variegated; of a multitude; and of a handle and support. Among soils it denotes what is black.
17, KAn suggests the idea of thunder; of the dragon; of (the union of) the azure and the yellow; of development; of a great highway; of the eldest son; of decision and vehemence; of bright young bamboos; of sedges and rushes; among horses, of Chapter X has been discussed in the Introduction, pp. 49 and 50. Let it simply be added here, that the account which it does give of the formation of the six subsidiary trigrams is inconsistent with their gradual rise from the mutual imposition of the undivided and divided lines.
CHAP. II. APPENDIX V. 43I a ere ea rail es Se the good neigher; of one whose white hind-leg appears, of the prancer, and of one with a white star in his forehead. Among the productions of husbandry it suggests the idea of what returns to life from its disappearance (beneath the surface), of what in the end becomes the strongest, and of what is the most luxuriant.
18. Sun suggests the idea of wood; of wind; of the oldest daughter; ofa plumb-line; ofa carpenter's square; of being white; of being long; of being lofty; of advancing and receding; of want of decision; and of strong scents. It suggests in the human body, the idea of deficiency of hair; of a wide forehead; of a large development of the white of the eye. (Among tendencies), it suggests the close pursuit of gain, even to making three hundred percent. in the market. In the end it may become the trigram of decision.
19. Khan suggests the idea of water; of channels and ditches (for draining and irrigation); of being hidden and lying concealed; of being now straight, and now crooked; of a bow, and of a wheel. As referred to man, it suggests the idea of an increase of anxiety; of distress of mind; of pain in the ears;—it is the trigram of the blood; it suggests the idea of what is red. As referred to horses, it suggests the idea of the horse with an elegant spine; of one with a high spirit; of one with a drooping head; of one with a thin hoof; and of one with a shambling step. As referred to carriages, it suggests one that encounters many risks. It suggests what goes right through; the moon; a thief. Referred to trees, it suggests that which is strong, and firmhearted, 432 THE APPENDIXES. CHAP. II.
20. Li suggests the emblem of fire; of the sun; of lightning; of the second daughter; of buff-coat and helmet; of spear and sword. Referred to men, it suggests the large belly. It is the trigram of dryness. It suggests the emblem of a turtle; of a crab; of a spiral univalve; of the mussel; and of the tortoise. Referred to trees, it suggests one which is hollow and rotten above.
21. Kan suggests the emblem of a mountain; of a by-path; of a small rock; of a gateway; of the fruits of trees and creeping plants; of a porter ora eunuch; of the (ring) finger; of the dog; of the rat; of birds with powerful bills; among trees, of those which are strong, with many joints.
22. Tui suggests the emblem of a low-lying collection of water; of the youngest daughter; of a sorceress; of the mouth and tongue; of the decay and putting down (of things in harvest); of the removal (of fruits) hanging (from the stems or branches); among soils, of what is strong and salt; of a concubine; and of a sheep.
Chapter XI may be made to comprehend all the paragraphs from the r5th to the end, and shows how universally the ideas underlying the Yi are diffused through the world of nature. The quality of the several trigrams will be found with more or less of truth, and with less or more of fancy, in the objects mentioned in connexion with them. More needs not to be said on the chapter than has been done in the Introduction, pp. 53 and 54.
Robt NX V1.
Robt NX V1.
The Orderly Sequence of the Hexagrams.
SecTion I.
1-3. When there were heaven and earth, then afterwards all things were produced. What fills up (the space) between heaven and earth are (those) all things. Hence (Kien and Khwin) are followed by Kun. un denotes filling up.
3-6. Aun is descriptive of things on their first production. When so produced, they are sure to be in an undeveloped condition. Hence Aun is followed by Mang. Mang is descriptive of what is undeveloped,—the young of creatures and things. These in that state require to be nourished. Hence Mang is followed by Hsii. Hsii is descriptive of the way in which meat and drink (come to be supplied)?. Over meat and drink there are sure to be contentions*. Hence Hsii is followed by Sung.
6-8. Sung is sure to cause the rising up of the multitudes *; and hence it is followed by Sze. Sze has the signification of multitudes*®, and between multitudes there must be some bond of union. Hence it is followed by Pi, which denotes being attached to.
8-11. (Multitudes in) union must be subjected to some restraint. Hence Pt is followed by Hsido Kht. When things are subjected to restraint, there come to be rites of ceremony, and hence Hsiao Kht is followed by Lit. The treading (on what is proper) leads to Th4i, which issues in a state of freedom and repose, and hence Li is followed by hat 11-16. Thai denotes things having free course. They cannot have that for ever, and hence it is followed by Phi (denoting being shut up and restricted). Things cannot for ever be shut up, and hence Phi is followed by Thung 34n. To him who cultivates union with men, things must come to belong, and hence Thung 3an is followed by Ta Ya. Those who have what is great should not allow in themselves the feeling of being full, and hence TA Yd is followed by Azien. When great possessions are associated with humility, there is sure to be pleasure and satisfaction; and hence Khien is followed by Y it.
16-19. Where such complacency is awakened, (he who causes it) is sure to have followers’, They who follow another are sure to have services (to perform), and hence Sui is followed by Ki®% Ka means (the performance of) services. He who performs such services may afterwards become great, and hence Ki is followed by Lin. Lin means great ©.
19-23. What is great draws forth contemplation, and hence Lin is followed by Kwan. He who attracts contemplation will then bring about the union of others with himself, and hence Kwa4n is followed by Shih Ho. Shih Ho means union. But things should not be united in a reckless or irregular way, and hence Shih Ho is followed by SECT. Il. APPENDIX VI. 435 Pi. Pi denotes adorning. When ornamentation has been carried to the utmost, its progress comes to an end; and hence Pi is followed by Po. Po denotes decay and overthrow.
23-26. Things cannot be done away for ever. When decadence and overthrow have completed their work at one end, redintegration commences at the other; and hence Po is followed by Fa. When the return (thus indicated) has taken place, we have not any rash disorder, and Ft is followed by Wa Wang. Given the freedom from disorder and insincerity (which this name denotes), there may be the accumulation (of virtue), and Wd Wang is followed by TaA/cZt, 26-30. Such accumulation having taken place, there wil! follow the nourishment of it; and hence Ta Khd is followed by I. I denotes nourishing. Without nourishment there could be no movement, and hence I is followed by Ta Kwo. Things cannot for ever be ina state of extraordinary (progress); and hence Ta Kwo is followed by Khan. Khan denotes falling into peril. When one falls into peril, he is sure to attach himself to some person or thing; and hence Khan is followed by Li. Li denotes being attached, or adhering, to.
Section II.
31, 32. Heaven and earth existing, all (material) things then got their existence. All (material) things having existence, afterwards there came male and female. From the existence of male and female there came afterwards husband and wife. From a husband and wife there came father and son. From father and son there came ruler and minister. From ruler and minister there came high and low. When (the distinction of) high and low had existence, afterwards came the arrangements of propriety and righteousness.
The rule for the relation of husband and wife is that it should be long-enduring. Hence Hsien is followed by Hang. Hang denotes long enduring 7.
32-37. Things cannot long abide in the same place; and hence Hang is followed by Thun. Thun denotes withdrawing. Things cannot be for ever withdrawn; and hence Thun is succeeded by Ta Awang. Things cannot remain for ever (simply) in the state of vigour; and hence Ta A wang is succeeded by Zin. 3in denotes advancing. (But) advancing is sure to lead to being wounded; and hence Zin is succeeded by Ming |. [| denotes being wounded. He who is wounded abroad will return to his home; and hence Ming I is followed by Kia Zan.
37-40. When the right administration of the family is at an end, misunderstanding and division will ensue; and hence Kid Z&n is followed by Khwei. Khwei denotes misunderstanding and division; and such a state is sure to give rise to difficulties and complications. Khwei therefore is followed by Kien. Kien denotes difficulties; but things cannot remain for ever in sucha state. Kien therefore is followed by Xieh, which denotes relaxation and ease.
40-44. In a state of relaxation and ease there are sure to be losses; and hence Xieh is followed SECT. II. APPENDIX VI. 437 by Sun. But when Sun (or diminution) is going on without end, increase is sure to come. Sun therefore is followed by Yi. When increase goes on without end, there is sure to come a dispersing of it, and hence Yi is followed by Kwai. Kwai denotes dispersion. But dispersionmust be succeeded by a meeting (again). Hence Kwai is followed by Kau, which denotes such meeting.
44-48. When things meet together, a collection is then formed. Hence K4u is followed by 3hui, which name denotes being collected. When (good men) are collected and mount to the highest places, there results what we call an upward advance; and hence 3hui is followed by Shang. When such advance continues without stopping, there is sure to come distress; and hence Shang is followed by Khwan. When distress is felt in the height (that has been gained), there is sure to be a return to the ground beneath; and hence KhwAn is followed by Zing.