象傳 – Xiang Zhuan
Treatise on the Symbolism of the Hexagrams, and of the duke of Kâu's Explanations of the several Linesa.
Heaven, in its motion, (gives the idea of) strength. The superior man, in accordance with this, nerves himself to ceaseless activity.
1. 'The dragon lies hid in the deep;—it is not the time for active doing:'—(this appears from) the strong and undivided line's being in the lowest place.
2. 'The dragon appears in the field:'—the diffusion of virtuous influence has been wide.
3. 'Active and vigilant all the day:'—(this refers to) the treading of the (proper) path over and over again.
4. 'He seems to be leaping up, but is still in the deep:'—if he advance, there will be no error.
5. 'The dragon is on the wing in the sky:'—the great man rouses himself to his work.
6. 'The dragon exceeds the proper limits;—there will be occasion for repentance:'—a state of fulness, that is, should not be indulged in long.
7. 'The same NINE (undivided) is used' (in all the places of this hexagram), but the attribute of heaven (thereby denoted) should not (always) take the foremost place.
The (capacity and sustaining) power of the earth is what is denoted by Khwăn. The superior man, in accordance with this, with his large virtue supports (men and) things.
1. 'He is treading on hoarfrost;—the strong ice will come (by and by):'—the cold (air) has begun to take form. Allow it to go on quietly according to its nature, and (the hoarfrost) will come to strong ice.
2. The movement indicated by the second six, (divided),is 'from the straight (line) to the square.' '(Its operation), without repeated effort, in every way advantageous,' shows the brilliant result of the way of earth.
3. 'He keeps his excellence tinder restraint, but firmly maintains it:'—at the proper time he will manifest it. 'He may have occasion to engage in the king's service:—great is the glory of his wisdom.
4. 'A sack tied up;—there will be no error:'—this shows how, through carefulness, no injury will be received.
S. 'The Yellow lower-garment;—there will be great good fortune:'—this follows from that ornamental (colour's) being in the right and central place.
6. 'The dragons fight in the wild:—the (onward) course (indicated by Khwăn) is pursued to extremity.
7. '(The lines are all weak and divided, as appears from) the use of the number SIX:—but (those who are thus represented) becoming perpetually correct and firm, there will thereby be a great consummation.
(The trigram representing) clouds and (that representing) thunder form Kun. The superior man, in accordance with this, (adjusts his measures of government) as in sorting the threads of the warp and woof.
1. Although 'there is a difficulty in advancing,' the mind (of the subject of the line) is set on doing what is correct. While noble, he humbles himself to the mean, and grandly gains the people.
2. The difficulty (to the subject of) the second six, (divided), arises from, its place over the undivided line below it. 'The union and children after ten years' shows things resuming their regular course.
3. 'One pursues the deer without the (guidance of the) forester:'—(he does so) in (his eagerness to) follow the game. 'The superior man gives up the chase, (knowing that) if he go forward he will regret it:'—he would be reduced to extremity.
4. 'Going forward after such a search (for a helper)' shows intelligence.
5. 'Difficulty is experienced (by the subject of the fifth line) in bestowing his rich favours:'—the extent to which they reach will not yet be conspicuous.
6. 'He weeps tears of blood in streams:'—how can the state (thus emblemed) continue long?
(The trigram representing) a mountain, and beneath it that for a spring issuing forth form Măng. The superior man, in accordance with this, strives to be resolute in his conduct and nourishes his virtue.
1. 'It will be advantageous to use punishment:'—the object being to bring under the influence of correcting law.
2. 'A son able to (sustain the burden of) his family:'—as appears from the reciprocation between this strong line and the weak (fifth line).
3. 'A woman (such as is here represented) should not be taken in marriage:'—her conduct is not agreeable to what is right.
4. 'The regret arising from ignorance bound in chains' is due to the special distance of (the subject of this line) from the solidity (shown in lines 2 and 6).
5. 'The good fortune belonging to the simple lad without experience' comes from his docility going on to humility.
6. 'Advantage will come from warding off injury:'—(the subject of this line) above and (the ignorant) below, all do and are done to in accordance with their nature.
(The trigram for) clouds ascending over that for the sky forms Hsü. The superior man, in accordance with this, eats and drinks, feasts and enjoys himself (as if there were nothing else to employ him).
1. 'He is waiting in the (distant) border:'—he makes no movement to encounter rashly the difficulties (of the situation). 'It will be advantageous for him constantly to maintain (the purpose thus shown), in which case there will be no error:'—he will not fail to pursue that regular course.
2. 'He is waiting on the sand:'—he occupies his position in the centre with a generous forbearance. Though 'he suffer the small injury of being spoken (against),' he will bring things to a good issue.
3. 'He is waiting in the mud:'—calamity is (close at hand, and as it were) in the outer (trigram). 'He himself invites the approach of injury:'—if he be reverent and careful, he will not be worsted.
4. 'He is waiting in (the place of) blood:'—he accommodates himself (to the circumstances of the time), and hearkens to (its requirements).
5. 'The appliances of a feast, and the good fortune through being firm and correct,' are indicated by (the position in) the central and correct place.
6. 'Guests come unurged (to give their help), and if (the subject of the line) receive them respectfully, there will be good fortune in the end:'—though the occupant and the place are not suited to each other, there has been no great failure (in what has been done).
(The trigram representing) heaven and (that representing) water, moving away from each other, form Sung. The superior man, in accordance with this, in the transaction of affairs takes good counsel about his first steps.
1. 'He does not perpetuate the matter about which (the contention is):'—contention should not be prolonged. Although 'he may suffer the small (injury) of being spoken against,' his argument is clear.
2. 'He is unequal to the contention; he retires and keeps concealed, stealthily withdrawing from it:'—for him from his lower place to contend with (the stronger one) above, would be to (invite) calamity, as if he brought it with his hand to himself.
3. 'He confines himself to the support assigned to him of old:'—(thus) following those above him, he will have good fortune.
4. 'He returns to (the study of Heaven's) ordinances, changes (his wish to contend), and rests in being firm and correct:'—he does not fail (in doing what is right).
5. 'He contends;—and 'with great fortune:—this is shown by his holding the due mean and being in the correct place.
6. 'He receives the robe through his contention:'—but still be is not deserving of respect.
(The trigram representing) the earth and in the midst of it that representing water, form Sze. The superior man, in accordance with this, nourishes and educates the people, and collects (from among them) the multitudes (of the hosts).
1. 'The host goes forth according to the rules (for) such a movement:'—if those rules be not observed, there will be evil.
2. 'He is in the midst of the host, and there will be good fortune:'—he has received the favour of Heaven. 'The king has thrice conveyed to him the orders (of) his favour:'—(the king) cherishes the myriad regions in his heart.
3. 'The host with the possibility of its having many idle leaders:'—great will be its want of success.
4. 'The host is in retreat; but there is no error:'—there has been no failure in the regular course.
5. 'The oldest son leads the host:'—its movements are directed by him in accordance with his position in the centre. 'Younger men idly occupy their positions:'—the employment of such men is improper.
6. 'The great ruler delivers his charges:'—thereby he rightly apportions merit. 'Small men should not be employed:'—they are sure to throw the states into confusion.
(The trigram representing) the earth, and over it (that representing) water, form Pî. The ancient kings, in accordance with this, established the various states and maintained an affectionate relation to their princes.
1. From 'the seeking union with its object' shown in the first SIX, (divided),there will be other advantages.
2. 'The movement towards union and attachment proceeds from the inward (mind):'—(the party concerned) does not fail in what is proper to himself
3. 'Union is sought with such as ought not to be associated with:'—but will not injury be the result?
4. 'Union is sought (by the party intended here) with one beyond himself, and (in this case) with a worthy object:'—he is following (the ruler) above him.
5. 'The good fortune belonging to the most illustrious instance of seeking union and attachment' appears in the correct and central position (of the fifth line, undivided).
(The king's) neglecting (the animals) confronting him (and then fleeing), and (only) taking those who present themselves as it were obediently, is seen in his allowing the escape of those in front of him.' 'That the people of his towns do not warn one another (to prevent such escape),' shows how he, in his high eminence, has made them pursue the due course.
6. 'He seeks union and attachment without taking the first (step to such an end):'—there is no possibility of a (good) issue.
(The trigram representing) the sky, and that representing wind moving above it, form Hsiâo Khû The superior man, in accordance with this, adorns the outward manifestation of his virtue.
1. 'He returns and pursues his own path:'—it is right that there should be good fortune.
2. 'By the attraction (of the subject of the former line) he returns (to its own course),' and is in the central place:—neither will he err in what is due from him.
3. 'Husband and wife look on each other with averted eyes:'—(the subject of line three is like a husband who) cannot maintain correctly his relations with his wife.
4. 'He is possessed of sincerity; his (ground for) apprehension is dismissed:'—(the subjects of the lines) above agree in aim with him.
5. 'He is possessed of sincerity, and draws others to unite with him:'—he does not use only his own rich resources.
6. 'The rain has fallen and (the onward progress) is stayed:'—the power (denoted in the figure) has accumulated to the full. 'If the superior man prosecute his measures, there will be evil:'—he will find himself obstructed.
(The trigram representing) the sky above, and below it (that representing the waters of) a marsh, form Lî. The superior man, in accordance with this, discriminates between high and low, and gives settlement to the aims of the people.
1. 'He treads his accustomed path and goes forward:'—singly and exclusively he carries out his (long-cherished) wishes.
2. 'A quiet and solitary man, to whom, being firm and correct, there will be good fortune:'—holding the due mean, he will not allow himself to be thrown into disorder.
3. 'A one-eyed man (who thinks that he) can see:'—he is not fit to see clearly. 'A lame man (who thinks that he can) tread well:'—one cannot walk along with him. 'The ill fortune of being bitten' arises from the place not being the proper one for him. 'A (mere) bravo acting the part of a great ruler:'—this is owing to his aims being (too) violent.
4. 'He becomes full of apprehensive caution, and in the end there will be good fortune:'—his aim takes effect.
5. 'He treads resolutely; and though he be firm and correct, there is peril:'—this is due to his being in the position that is correct and appropriate to him.
6. 'There will be great good fortune,' and that in the occupancy of the topmost line:—this is great matter for congratulation.
(The trigrams for) heaven and earth in communication together form Thâi. The (sage) sovereign, in harmony with this, fashions and completes (his regulations) after the courses of heaven and earth, and assists the application of the adaptations furnished by them,—in order to benefit the people.
1. 'The good fortune of advance, (as suggested by the emblem of) the grass pulled up,' arises from the will (of the party intended) being set on what is external to himself.
2. 'He bears with the uncultivated, and proves himself acting in accordance with the due mean:'—for (his intelligence is) bright and (his capacity is) great.
3. 'There is no going away so that there shall not be a return' refers to this as the point where the interaction of heaven and earth takes place.
4. 'He comes fluttering (down), not relying on his own rich resources:'—both he and his neighbours are out of their real (place where they are). 'They have not received warning, but (come) in the sincerity (of their hearts):'—this is what they have desired in the core of their hearts.
5. 'By such a course there is happiness, and there will be great good fortune:'—(the subject of the line) employs the virtue proper to his central position to carry his wishes into effect.
6. 'The city wall returned back into the moat' shows how the (governmental) orders have (long) been in disorder.
(The trigrams of) heaven and earth, not in intercommunication, form Phî. The superior man, in accordance with this, restrains (the manifestation) of) his virtue, and avoids the calamities (that threaten him). There is no opportunity of conferring on him the glory of emolument.
1. 'The good fortune through firm goodness, (suggested by) the pulling up of the grass,' arises from the will (of the parties intended) being bent on (serving) the ruler.
2. 'The great man, comporting himself as the distress and obstruction require, will have success:—'he does not allow himself to be disordered by the herd (of small men).
3. That 'his shame is folded in his breast' is owing to the inappropriateness of his position.
4. 'He acts in accordance with the ordination (of Heaven), and commits no error:'—the purpose of his mind can be carried into effect.
5. The good fortune of the great man' arises from the correctness of his position.
6. 'The distress and obstruction having reached its end, it is overthrown and removed:'—how could it be prolonged?
(The trigrams for) heaven and fire form Thung Zăn. The superior man, in accordance with this), distinguishes things according to their kinds and classes.
1. '(The representative of) the union of men is just issuing from his gate:'—who will blame him?
2. '(The representative of) the union of men appears in relation with his kindred:'—that is the path to regret.
3. 'He hides his arms in the thick grass:'—because of the strength of his opponent. 'For three years he makes no demonstration:'—how can he do anything?
4. 'He is mounted on his city-wall;' but yielding to the right, 'he does not proceed to make the attack (he contemplated).' (Where it is said),'There will be good fortune,' (that shows how) he feels the strait he is in, and returns to the rule of law.
5. The first action of (the representative of) the union of men (here described) arises from his central position and straightforward character. 'The meeting secured by his great host' intimates that the opponents of it have been overcome.
6. '(The representative of) the union of men appears in the suburbs:'—his object has not yet been attained.
(The trigram for) heaven and (that of) fire above it form Tâ Yû The superior man, in accordance with this, represses what is evil and gives distinction to what is good, in sympathy with the excellent Heaven-conferred (nature).
1. This first NINE, (undivided),of Tâ Yû shows no approach to what is injurious.
2. 'A large waggon with its load' refers to the (virtue) accumulated (in the subject of the line), so that he will suffer no loss (in the conduct of affairs).
3. 'A feudal prince presents his offerings to the son of Heaven:'—a small man (in such a position) does (himself) harm.
4. 'He keeps his great resources under restraint:'—his wisdom discriminates clearly (what he ought to do).
5. 'His sincerity is reciprocated by all the others:'—his sincerity serves to stir and call out what is in their minds. 'The good fortune springing from a display of proper majesty' shows how they might (otherwise) feel too easy, and make no preparation (to serve him).
6. 'The good fortune attached to the topmost line of Tâ Yû' arises from the help of Heaven.
(The trigram for) the earth and (that of) a mountain in the midst of it form Khien. The superior man, in accordance with this, diminishes what is excessive (in himself), and increases where there is any defect, bringing about an equality, according to the nature of the case, in his treatment (of himself and others).
1. 'The superior man who adds humility to humility' is one who nourishes his (virtue) in lowliness.
2. 'The good fortune consequent on being firm and correct, where the humility has made itself recognised, is owing to the possessor's having (the virtue) in the core of his heart.
3. 'The superior man of (acknowledged) merit, and yet humble:'—the myriads of the people will submit to him.
4. 'One, whose action would be in every way advantageous, stirs up his humility the more:'(but in doing so) he does not act contrary to the (proper) rule.
5. 'He may advantageously use the force of arms:'—correcting, that is, those who do not submit.
6. 'His humility has made itself recognised:'—(but) all his aims have not yet been attained. He may employ the force of arms, (but only) in correcting (his own) towns and state.'
(The trigrams for) the earth and thunder issuing from it with its crashing noise form Yü. The ancient kings, in accordance with this, composed their music and did honour to virtue, presenting it especially and most grandly to God, when they associated with Him (at the service) their highest ancestor and their father.
1. 'The (subject of the) first six proclaims his pleasure and satisfaction:'—there will be evil; his wishes have been satisfied to overflowing.
2. '(He sees a thing) without waiting till it has come to pass; with his firm correctness there will be good fortune:'—this is shown by the central and correct position (of the line).
3. 'He looks up (for favours), while he indulges the feeling of satisfaction; there will be occasion for repentance:'—this is intimated by the position not being the appropriate one.
4. 'From him the harmony and satisfaction come; great is the success which he obtains:'—his aims take effect on a grand scale.
5. '(The subject of) the fifth six has a chronic complaint:'—this is shown by his being mounted on the strong (line). 'He still lives on without dying:'—he is in the central position, (and its memories of the past) have not yet perished.
6. 'With darkened mind devoted to the harmony and satisfaction (of the time),' as shown in the topmost (line):—how can one in such a condition continue long?
(The trigram for the waters of) a marsh and (that for) thunder (hidden) in the midst of it form Sui. The superior man in accordance with this, when it is getting towards dark, enters (his house) and rests.
1. 'He is changing the object of his pursuit:'—but if he follow what is correct, there will be good fortune. 'He goes beyond (his own) gate to find associates:'—he will not fail (in the method he pursues).
2. 'He cleaves to the little boy:'—he cannot be with the two at the same time.
3. 'He cleaves to the man of age and experience:'—by the decision of his will, he abandons (the youth) below.
4. 'He is followed and obtains adherents:'—according to the idea (of the hexagram), this is evil. 'He is sincere in his course:'—showing his intelligence, and leading to achievement.
5. 'He is sincere in fostering what is excellent:'—his position is correct and in the centre.
6. 'The sincerity is firmly held and clung to, as shown in the topmost line:'—(the idea of the hexagram) has reached its extreme development.
(The trigram for) a mountain, and below it that for wind, form Kû. The superior man, in accordance with this, (addresses himself to) help the people and nourish his own virtue.
1. 'He deals with the troubles caused by his father:'—he feels that he has entered into the work of his father.
2. 'He deals with the troubles caused by his mother:'—he holds to the course of the due mean.
3. 'He deals with the troubles caused by his father:'—in the end there will be no error.
4. 'He views indulgently the troubles caused by his father:'—if he go forward, he will not succeed.
5. 'He deals with the troubles caused by his father, and obtains praise:'—he is responded to (by the subject of line two) with all his virtue.
6. 'He does not serve either king or feudal lord:'—but his aim may be a model (to others).
(The trigram for) the waters of a marsh and that for the earth above it form Lin. The superior man, in accordance with this, has his purposes of instruction that are inexhaustible, and nourishes and supports the people without limit.
1. 'The good fortune through the firm correctness of (the subject of the first line) advancing in company (with the subject of the second)' is due to his will being set on doing what is right.
2. 'The good fortune and every possible advantage attending the advance (of the subject of the second line), in company (with the subject of the first),' arises from the fact that those (to whom the advance is made) are not yet obedient to the ordinances (of Heaven).
3. 'He (shows himself) well pleased to advance:'—his position is not that appropriate to him. 'If he become anxious, however, about his action,' his error will not be continued.
4. 'The freedom from error consequent on the advance in the highest mode' is due to the (various) appropriateness of the position.
5. 'What befits the great ruler' means the pursuing the course of the due mean.
6. 'The good fortune consequent on the advance of honesty and generosity' is due to the will (of the subject of the line) being set on the subjects of (the first two lines of) the inner (trigram).
(The trigram representing) the earth, and that for wind moving above it, form Kwan. The ancient kings, in accordance with this, examined the (different) regions (of the kingdom), to see the (ways of the) people, and set forth their instructions.
1. 'The looking of a lad shown by the first six, (divided); indicates the way of the inferior people.
2. 'The firm correctness of a woman, in peeping out from a door' is also a thing to be ashamed of (in a superior man).
3. 'He looks at (the course of his own life, to advance or recede (accordingly):'—he will not err in the path (to be pursued).
4. 'He contemplates the glory of the kingdom:'(thence) arises the wish to be a guest (at court).
5. 'He contemplates his own life(-course):'—he should (for this purpose) contemplate (the condition of) the people.
6. 'He contemplates his own character:'—he cannot even yet let his mind be at rest.
(The trigrams representing) thunder and lightning form Shih Ho. The ancient kings, in accordance with this, framed their penalties with intelligence, and promulgated their laws.
1. 'His feet are in the stocks, and he is deprived of his toes:'—there is no walking (to do evil).
2. 'He bites through the soft flesh, and (goes on) to bite off the nose:'—(the subject of the line) is mounted on the strong (first line).
3. 'He meets with what is disagreeable and hurtful:'—his position is not the proper one for him.
4. 'It will be advantageous to him to realise the difficulty of his task and be firm, in which case there will be good fortune:'—his light has not yet been sufficiently displayed.
5. 'Let him be firm and correct, realising the peril (of his position), and there will be no error:'—he will possess every quality appropriate (to his position and task).
6. 'He wears the cangue and is deprived of his ears:'—he hears, but will not understand.
(The trigram representing) a mountain and that for fire under it form Pî. The superior man, in accordance with this, throws a brilliancy around his various processes of government, but does not dare (in a similar way) to decide cases of criminal litigation.
1. 'He can discard a carriage and walk on foot:'—righteousness requires that he should not ride.
2. 'He adorns his beard:'—he rouses himself to action (only) along with the (subject of the) line above.
3. 'The good fortune consequent on his ever maintaining firm correctness' is due to this,—that to the end no one will insult him.
4. 'The place occupied by the fourth six, (divided),' affords ground for doubt (as to its subject); but '(as the subject of the third pursues) not as a robber, but as intent on a matrimonial alliance,' he will in the end have no grudge against him.
5. 'The good fortune falling to the fifth six, (divided); affords occasion for joy.
6. 'The freedom from error attached to (the subject of) the topmost line, with no ornament but the (simple white),' shows how he has attained his aim.
(The trigrams representing) the earth, and (above it) that for a mountain, which adheres to the earth, form Po. Superiors, in accordance with this, seek to strengthen those below them, to secure the peace and stability of their own position.
1. 'He overthrows the couch by injuring its legs:'—thus (he commences) his work of ruin with what is lowest (in the superior man).
2. 'He destroys the couch by injuring its frame:'—(the superior man) has as yet no associates.
3. That 'there will be no error on the part of this one among the overthrowers' arises from the difference between him and the others above and below.
4. 'He has overthrown the couch, and (proceeds to injure) the skin (of him who lies on it):'—calamity is very near at hand.
5. 'He obtains for them the favour that lights on the inmates of the palace:'—in the end there will be no grudge against him.
6. 'The superior man finds himself in a carriage:'—he is carried along by the people. 'The small men (by their course) overthrow their own dwellings:'—they can. never again be of use to them.
(The trigram representing) the earth and that for thunder in the midst of it form Fû. The ancient kings, in accordance with this, on the day. of the (winter) solstice, shut the gates of the passes (from one state to another), so that the travelling merchants could not (then) pursue their journeys, nor the princes go on with the inspection of their states.
1. 'Returning (from an error) of no great extent' is the prelude to the cultivation of the person.
2. 'The good fortune attendant on the admirable return (of the subject of the second line)' is due to his condescension to the virtuous (subject of the line) below.
3. Notwithstanding 'the perilous position of him who has made many returns,' there will be no error through (his aiming after righteousness).
4. 'He moves right in the centre (among those represented by the other divided lines), and yet returns alone:'—his object is to pursue the (proper) path.
5. 'The noble return, giving no ground for repentance,' is due to (the subject of the line) striving to perfect himself in accordance with his central position.
6. 'The evil consequent on being all astray on the subject of returning' is because the course pursued is contrary to the proper course for a ruler.
The thunder rolls all under the sky, and to (every)thing there is given (its nature), free from all insincerity. The ancient kings, in accordance with this, (made their regulations) in complete accordance with the seasons, thereby nourishing all things.
1. When 'he who is free from insincerity makes any movement,' he will get what he desires.
2. 'He reaps without having ploughed:'—(the thought of) riches to be got had not risen (in his mind).
3. 'The passer-by gets the ox:'—this proves a calamity to the people of the neighbourhood.
4. 'If he can remain firm and correct there will be no error:'—he firmly holds fast (his correctness).
5. 'Medicine in the case of one who is free from insincerity!'—it should not be tried (at all).
6. 'The action (in this case) of one who is free from insincerity' will occasion the calamity arising from action (when the time for it is) exhausted.
(The trigram representing) a mountain, and in the midst of it that (representing) heaven, form Tâ Khû. The superior man, in accordance with this, stores largely in his memory the words and deeds of former men, to subserve the accumulation of his virtue.
1. 'He is in a position of peril; it will be advantageous for him to stop his advance:'—he should not rashly expose himself to calamity.
2. '(He is as) a carriage from which the strap under it has been removed:'—being in the central position, he will incur no blame.
3. 'There will be advantage in whatever direction he may advance:'—(the subject of) the topmost line is of the same mind with him.
4. 'The great good fortune indicated by the fourth six, (divided),' shows that there is occasion for joy.
5. 'The good fortune indicated by the fifth six, (divided),' shows that there is occasion for congratulation.
6. 'In command of the firmament of heaven:'—the way is grandly open for movement.
(The trigram representing) a mountain and under it that for thunder form Î. The superior man, in accordance with this, (enjoins) watchfulness over our words, and the temperate regulation of our eating and drinking.
1. 'You look at me till your (lower) jaw hangs down:'—(the subject of the line) is thus shown unfit to be thought noble.
2. 'The evil of advance by the subject of the second SIX, (divided),' is owing to his leaving in his movements his proper associates.
3. 'For ten years let him not take any action:'—his course is greatly opposed (to what is right).
4. 'The good fortune attached to looking downwards for (the power to) nourish,' shows how brilliant will be the diffusion (of that power) from (the subject of the line's) superior position.
5. 'The good fortune from abiding in firmness' is due to the docility (of the subject of the line) in following (the subject of the line) above.
6. 'The good fortune, notwithstanding the peril of his position, of him from whom comes the nourishing,' affords great cause for congratulation.
(The trigram representing) trees hidden beneath that for the waters of a marsh forms Tâ Kwo. The superior man, in accordance with this, stands up alone and has no fear, and keeps retired from the world without regret.
1. 'He places mats of the white mâo grass under things set on the ground:'—he feels his weakness and his being in the lowest place, (and uses extraordinary care).
2. 'An old husband and a young wife:'—such association is extraordinary.
3. 'The evil connected with the beam that is weak' arises from this, that no help can be given (to the condition thus represented).
4. 'The good fortune connected with the beam curving upwards' arises from this, that it does not bend towards what is below.
5. 'A decayed willow produces flowers:'—but how can this secure its long continuance? 'An old wife and a young husband:'—this also is a thing to be ashamed of.
6. 'Evil follows wading with (extraordinary) boldness (through the stream):'—but (the act) affords no ground for blame.
(The representation of) water flowing on continuously forms the repeated Khan. The superior man, in accordance with this, maintains constantly the virtue (of his heart) and (the integrity of) his conduct, and practises the business of instruction.
1. 'In the double defile, he enters a cavern within it:'—he has missed his (proper) way, and there will be evil.
2. 'He will get a little (of the deliverance) that he seeks:'—he will not yet escape from his environed position.
3. 'Whether he comes or goes, he is confronted by a defile:'—he will never (in such circumstances) achieve any success.
4. '(Nothing but) a bottle of spirits and a subsidiary basket of rice:'—(these describe) the meeting at this point of (those who are represented by) the strong and weak lines.
5. 'The water in the defile is not full (so as to flow away):'—(the virtue indicated by) the central situation is not yet (sufficiently) great.
6. 'The sixth line, divided, shows its subject missing his (proper) course:'—'there will be evil for three years.'
(The trigram for) brightness, repeated, forms Lî. The great man, in accordance with this, cultivates more and more his brilliant (virtue), and diffuses its brightness over the four quarters (of the land).
1. 'The reverent attention directed to his confused steps' is the way by which error is avoided.
2. 'The great good fortune (from the subject of the second line) occupying his place in yellow' is owing to his holding the course of the due mean.
3. 'A position like that of the declining sun:'—how can it continue long?
4. 'How abrupt is the manner of his coming!'—none can bear with him.
5. 'The good fortune attached to the fifth SIX, divided),' is due to its occupying the place of a king or a prince.
6. 'The king employs him in his punitive expeditions:'—the object is to bring the regions to a correct state.
(The trigram representing) a mountain and above it that for (the waters of) a marsh form Hsien. The superior man, in accordance with this, keeps his mind free from pre-occupation, and open to receive (the influences of) others.
1. 'He moves his great toe:'—his mind is set on what is beyond (himself).
2. Though 'there would be evil; yet, if he abide (quiet) in his place, there will be good fortune:'—through compliance (with the circumstances of his condition and place) there will be no injury.
3. 'He moves his thighs:'—he still does not (want to) rest in his place. His will is set on 'following others:'—what he holds in his grasp is low.
4. 'Firm correctness will lead to good fortune, and prevent all occasion for repentance:'—there has not yet been any harm from (a selfish wish to) influence. 'He is unsettled in his movements:'(his power to influence) is not yet either brilliant or great.
5. 'He (tries to) move the flesh along the spine above the heart:'—his aim is trivial.
6. 'He moves his jaws and tongue:'—he (only) talks with loquacious mouth.
(The trigram representing) thunder and that for wind form Hăng. The superior man, in accordance with this, stands firm, and does not change his method (of operation).
1. 'The evil attached to the deep desire for long continuance (in the subject of the first line)' arises from the deep seeking for it at the commencement (of things).
2. 'All occasion for repentance on the part of the subject of the second NINE, (undivided,), disappears:'—he can abide long in the due mean.
3. 'He does not continuously maintain his virtue:'—nowhere will he be borne with.
4. (Going) for long to what is not his proper place, how can he get game?
5. 'Such firm correctness in a wife will be fortunate:'—it is hers to the end of life to follow with an unchanged mind. The husband must decide what is right, and lay down the rule accordingly:—for him to follow (like) a wife is evil.
6. 'The subject of the topmost line is exciting himself to long continuance:'—far will he be from achieving merit.
(The trigram representing) the sky and below it that for a mountain form Thun. The superior man, in accordance with this, keeps small men at a distance, not by showing that he hates them, but by his own. dignified gravity.
1. There is 'the perilousness of the position shown by the retiring tail:'—but if 'no movement' be made, what disaster can there be?
2. 'He holds it as; by (a thong from the hide of) a yellow ox:'—his purpose is firm.
3. 'The peril connected with the case of one retiring, though bound,' is due to the (consequent) distress and exhaustion. 'If he were (to deal as in) nourishing a servant or concubine, it would be fortunate for him:'—but a great affair cannot be dealt with in this way.
4. 'A superior man retires notwithstanding his likings; a small man cannot attain to this.'
5. 'He retires in an admirable way, and with firm correctness there will be good fortune:'—this is due to the rectitude of his purpose.
6. 'He retires in a noble way, and his doing so will be advantageous in every respect:'—he who does so has no doubts about his course.
(The trigram representing) heaven and above it that for thunder form Tâ Kwang. The superior man, in accordance with this, does not take a step which is not according to propriety.
1. 'He manifests his vigour in his toes:'—this will certainly lead to exhaustion.
2. 'The second NINE, (undivided), shows that with firm correctness there will be good fortune:'—this is due to its being in the centre, (and its subject exemplifying the due mean).
3. 'The small man uses all his strength; in the case of the superior man it is his rule not to do so.'
4. 'The fence is opened and the horns are not entangled:'—(the subject of the line) still advances.
5. 'He loses his ram and hardly perceives it:'—he is not in his appropriate place.
6. 'He is unable either to retreat or to advance:'—this is owing to his want of care. 'If he realise the difficulty (of his position), there will be good fortune:'—his error will not be prolonged.
(The trigram representing) the earth and that for the bright (sun) coming forth above it form Žin. The superior man, according to this, gives himself to make more brilliant his bright virtue.
1. 'He appears wishing to advance, but (at the same time) being kept back:'—all-alone he pursues the correct course. 'Let him maintain a large and generous mind, and there will be no error:'—he has not yet received an official charge.
2. 'He will receive this great blessing:'—for he is in the central place and the correct position for him.
3. 'All (around) trust him:'—their (common) aim is to move upwards and act.
4. '(He advances like) a marmot. However firm and correct he may be, his position is one of peril:'—his place is not that appropriate for him.
5. 'Let him not concern himself whether he fails or succeeds:'—his movement in advance will afford ground for congratulation.
6. 'He uses his horns only to punish (the rebellious people of) his city:'—his course of procedure is not yet brilliant.
(The trigram representing) the earth and that for the bright (sun) entering within it form Ming Î. The superior man, in accordance with this, conducts his management of men;—he shows his intelligence by keeping it obscured.
1. 'The superior man (is revolving his) going away:'—(in such a case) he feels it right not to eat.
2. 'The good fortune of (the subject of) the second SIX, divided,' is due to the proper fashion of his acting according to his circumstances.
3. With the aim represented by 'hunting in the south' a great achievement is accomplished.
4. 'He has (just) entered into the left side of the belly (of the dark land):'—he is still able to carry out the idea in his (inner) mind.
5. 'With the firm correctness of the count of Kî,' his brightness could not be (quite) extinguished.
6. 'He had at first ascended to (the top of) the sky:'—he might have enlightened the four quarters
of the kingdom. 'His future shall be to go into the earth:'—he has failed to fulfil the model (of a ruler).
(The trigram representing) fire, and that for wind coming forth from it, form Kiâ Zăn. The superior man, in accordance with this, orders his words according to (the truth of) things, and his conduct so that it is uniformly consistent.
1. 'He establishes restrictive regulations in his household:—(he does so), before any change has taken place in their wills.
2. 'The good fortune attached to the second six, (divided),' is due to the docility (of its subject), operating with humility.
3. When 'the members of the household are treated with stern severity,' there has been no (great) failure (in the regulation of the family). When 'wife and children are smirking and chattering,' the (proper) economy of the family has been lost.
4. 'The family is enriched, and there is great good fortune:'—this is due to the docility (belonging to the subject of the line), and its being in its correct place.
5. 'The influence of the king extends to his family:'—the intercourse between them is that of mutual love.
6. 'The good fortune connected with the display of majesty' describes (the result of) the recovery of the true character.
(The trigram representing) fire above, and that for (the waters of) a marsh below, form Khwei. The superior man, in accordance with this, where there is a general agreement, yet admits diversity.
1. 'He meets with bad men (and communicates with them):'—(he does so), to avoid the evil of their condemnation.
2. 'He happens to meet with his lord in a bye-passage:'—but he has not deviated (for this meeting) from the (proper) course.
3. 'We see his carriage dragged back:'—this is indicated by the inappropriateness of the position (of the line).
'There is no (good) beginning, but there will be a (good) end:'—this arises from his meeting with the strong (subject of the topmost line).
4. 'They blend their sincere desires together, and there will be no error:'—their (common) aim is carried into effect.
5. 'With his hereditary minister (he unites closely and easily) as if he were biting through a piece of skin:'—his going forward will afford ground for congratulation.
6. 'The good fortune symbolised by meeting with (genial) rain' springs from the passing away of all doubts.
(The trigram representing) a mountain, and above it that for water, form Kien. The superior man, in accordance with this, turns round (and examines) himself, and cultivates his virtue.
1. 'Advancing will conduct to (greater) difficulties, while remaining stationary will afford ground for praise:'—the proper course is to wait.
2. 'The minister of the king struggles with difficulty on difficulty:'—in the end no blame will be attached to him.
3. 'He advances, (but only) to (greater) difficulty; he remains stationary, and returns to his former associates:'—they, (represented in) the inner (trigram), rejoice in him.
4. 'To advance will (only be to) encounter (greater) difficulties; he remains stationary, and unites (with the subject of the line above):'—that is in its proper place and has the solidity (due to it in that position).
5. 'He struggles with the greatest difficulties, while friends are coming (to help him):'—he is in the central position, and possesses the requisite virtue.
6. 'To advance will (only) increase the difficulties, while his remaining stationary will (be productive of) great (merit):'—his aim is to assist the (subject of the line) inside of him.
'It will be advantageous to meet the great man:'—by his course he follows that noble (lord of the figure).
(The trigram representing) thunder and that for rain, with these phenomena in a state of manifestation, form Kieh. The superior man, in accordance with this, forgives errors, and deals gently with crimes.
1. The strong (fourth) line and the weak line here are in correlation:—we judge rightly in saying that 'its subject will commit no error.'
2. 'The good fortune springing from the firm correctness of the second NINE, (undivided),' is due to its subject holding the due mean.
3. For 'a porter with his burden to be riding in a carriage' is a thing to be ashamed of. 'It is he himself that tempts the robbers to come:'—on whom besides can we lay the blame? (See Appendix III, i, 48.)
4. 'Remove your toes:'—the places (of this line and of the third and first) are all inappropriate to them.
5. When 'the superior man executes his function of removing (whatever is injurious to the idea of the hexagram),' small men will of themselves retire.
6. 'A prince with his bow shoots a falcon:'—thus he removes (the promoters of) rebellion.
(The trigram representing) a mountain and beneath it that for the waters of a marsh form Sun. The superior man, in accordance with this, restrains his wrath and represses his desires.
1. 'He suspends his own affairs and hurries away (to help the subject of the fourth line):'—the (subject of that) upper (line) mingles his wishes with his.
2. 'It will be advantageous for (the subject of) the second NINE, (undivided), to maintain his firm correctness:'—his central position gives its character to his aim.
3. 'One man, walking,' (finds his friend):—when three are together, doubts rise among them.
4. 'He diminishes the ailment under which he labours:'—this is matter for joy.
5. 'The great good fortune attached to the fifth six, (divided),' is due to the blessing from above.
6. 'He gives increase to others without taking from what is his own:'—he obtains his wish on a grand scale.
(The trigram representing) wind and that for thunder form Yî. The superior man, in accordance with this, when he sees what is good, moves towards it; and when he sees his errors, he turns from them.
1. 'If the movement be greatly fortunate, no blame will be imputed to him:'—though it is not for one in so low a position to have to do with great affairs.
2. 'Parties add to his stores:'—they come from beyond (his immediate circle) to do so.
3. 'Increase is given by means of what is evil and difficult:'—as he has in himself (the qualities called forth).
4. 'His advice to his prince is followed:'—his (only) object in it being the increase (of the general good).
5. '(The ruler) with sincere heart seeks to benefit (all below):'—there need be no question (about the result). '(All below) with sincere heart acknowledge (his goodness):'—he gets what he desires on a great scale.
6. 'To his increase none will contribute:'—this expresses but half the result. 'Many will seek to assail him:'—they will come from beyond (his immediate circle) to do so.
(The trigram representing) heaven and that for the waters of a marsh mounting above it form Kwâi. The superior man, in accordance with this, bestows emolument on those below him, and dislikes allowing his gifts to accumulate (undispensed).
1. 'Without (being able to) succeed, he goes forward:'—this is an error.
2. 'Though hostile measures be taken against him, he need not be anxious:'—he pursues the course of the due mean.
3. 'The superior man looks bent on cutting off the culprit:'—there will in the end be no error.
4. 'He walks slowly and with difficulty:'—he is not in the place appropriate to him.
'He hears these words, but does not believe them:'—he hears, but does not understand.
5. 'If his action be in harmony with his central position, there will be no error:'—but his standing in the due mean is not yet clearly displayed.
6. 'There is the misery of having none on whom to call:'—the end will be that he cannot continue any longer.
(The trigram representing) wind and that for the sky above it form Kâu. The sovereign, in accordance with this, delivers his charges, and promulgates his announcements throughout the four quarters (of the kingdom).
1. 'Tied and fastened to a metal drag:'—(this describes the arrest of) the weak (line) in its advancing course.
2. 'He has a wallet of fish:'—it is right for him not to allow (the subject of the first line) to get to the guests.
3. 'He walks with difficulty:'—but his steps have not yet been drawn (into the course of the first line).
4. 'The evil' indicated by there being 'no fish in the wallet' is owing to (the subject of the line) keeping himself aloof from the people.
5. 'The subject of the fifth NINE, (undivided), keeps his brilliant qualities concealed:'—as is indicated by his central and correct position.
'(The good issue) descends (as) from Heaven:—'his aim does not neglect the ordinances (of Heaven).
6. 'He receives others on his horns:'—he is exhausted at his greatest height, and there will be cause for regret.
(The trigram representing the) earth and that for the waters of a marsh raised above it form Žhui. The superior man, in accordance with this, has his weapons of war put in good repair, to be prepared against unforeseen contingencies.
1. 'In consequence disorder is brought into the sphere of his union:'—his mind and aim are thrown into confusion.
2. 'He is led forward; there will be good fortune, and freedom from error:'—(the virtue proper to) his central place has not undergone any change.
3. 'If he go forward, he will not err:'—in the subject of the topmost line there is humility and condescension.
4. 'If he be grandly fortunate, he will receive no blame:'—(this condition is necessary, because) his position is not the one proper to him.
5. 'There is the union (of all) under him in the place of dignity:'—(but) his mind and aim have not yet been brilliantly displayed.
6. 'He sighs and weeps:'—he does not yet rest in his topmost position.
(The trigram representing) wood and that for the earth with the wood growing in the midst of it form Shăng. The superior man, in accordance with this, pays careful attention to his virtue, and accumulates the small developments of it till it is high and great.
1. 'He is welcomed in his advance upwards, and there will be great good fortune:'—(the subjects of) the upper (trigram) are of the same mind with him.
2. 'The sincerity of the subject of the second NINE, undivided,' affords occasion for joy.
3. 'He advances upwards (as into) an empty city:'—he has no doubt or hesitation.
4. 'The king employs him to prevent his offerings on mount Khî:'—such a service (of spiritual Beings) is according to (their mind).
5. 'He is firmly correct, and will therefore enjoy good fortune. He ascends the stairs (with all due ceremony):'—he grandly succeeds in his aim.
6. 'He blindly advances upwards,' and is in the highest place:—but there is decay in store for him, and he will not (preserve) his riches.
(The trigram representing) a marsh, and (below it that for a defile, which has drained the other dry so that there is) no water in it, form Khwăn. The superior man, in accordance with this, will sacrifice his life in order to carry out his purpose.
1. 'He enters a dark valley:'—so benighted is he, and without clear vision.
2. 'He is straitened amidst his wine and viands:'—(but) his position is central, and there will be ground for congratulation.
3. 'He lays hold of thorns:'—(this is suggested by the position of the line) above the strong (line).
'He enters his palace, and does not see his wife:'—this is inauspicious.
4. 'He proceeds very slowly (to help the subject of the first line):'—his aim is directed to (help) that lower (line). Although he is not in his appropriate place, he and that other will (in the end) be together.
5. 'His nose and feet are cut off:'—his aim has not yet been gained.
'He is leisurely, however, in his movements, and is satisfied:'—his position is central and (his virtue) is correct.
'It will be well for him to be (as sincere as) in sacrificing:'— so shall he receive blessing.
6. 'He is straitened as if bound with creepers: (his spirit and action) are unsuitable.
'(He says), "If I move, I shall repent of it." And he does repent (of former errors), which leads to good fortune:'—so he (now) goes on.
(The trigram representing) wood and above it that for water form Žing. The superior man, in accordance with this, comforts the people, and. stimulates them to mutual helpfulness.
1. 'A well so muddy that men will not drink of it:'—this is indicated by the low position (of the line).
'An old well to which the birds do not come:'—it has been forsaken in the course of time.
2. 'A well from which by a hole the water escapes, and flows away to the shrimps:'—(the subject of this second line has) none co-operating with him (above).
3. 'The well has been cleared out, but is not used:'—(even) passers-by would be sorry for this.
A prayer is made 'that the king were intelligent:'—for then blessing would be received.
4. 'A well the lining of which is well laid. There will be no error:'—the well has been put in good repair.
5. 'The waters from the cold spring are (freely) drunk:'—this is indicated by the central and correct position (of the line).
6. 'The great good fortune' at the topmost place indicates the grand accomplishment (of the idea in the hexagram).
(The trigram representing the waters of) a marsh and that for fire in the midst of them form Ko. The superior man, in accordance with this, regulates his (astronomical) calculations, and makes clear the seasons and times.
1. 'He is bound with (the skin of) a yellow ox:'—he should in his circumstances be taking action.
2. 'He makes his changes when some time has passed:'—what he does will be matter of admiration.
3. 'The change (contemplated) has been three times fully discussed:'—to what else should attention (now) be directed?
4. 'The good fortune consequent on changing (existing) ordinances' is due to the faith reposed in his aims.
5. 'The great man produces his changes as the tiger does when he changes his stripes:'—their beauty becomes more brilliant.
6. 'The superior man produces his changes as the leopard does when he changes his spots:'—their beauty becomes more elegant.
'Small men change their faces:'—they show themselves prepared to follow their ruler.
(The trigram representing) wood and above it that for fire form Ting. The superior man, in accordance with this, keeps his every position correct, and maintains secure the appointment (of Heaven).
1. 'The caldron is overturned, and its feet turned upwards:'—but this is not (all) contrary (to what is right).
'There will be advantage in getting rid of what was bad:'—thereby (the subject of the line) will follow the more noble (subject of the fourth line).
2. 'There is the caldron with the things (to be cooked) in it:'—let (the subject of the line) be careful where he goes.
'My enemy dislikes me:'—but there will in the end be no fault (to which he can point).
3. 'There is the caldron with (the places for) its ears changed:'—(its subject) has failed in what was required of him (in his situation).
4. 'The contents designed for the ruler's use are overturned and spilt:'—how can (the subject of the line) be trusted?
5. 'The caldron has yellow ears:'—the central position (of the line) is taken as (a proof of) the solid (virtue of its subject).
6. 'The rings of jade' are at the very top:—the strong and the weak meet in their due proportions.
(The trigram representing) thunder, being repeated, forms Kăn. The superior man, in accordance with this, is fearful and apprehensive, cultivates (his virtue), and examines (his faults).
1. 'When the (time of) movement comes, he will be found looking out with apprehension:'— that feeling of dread leads to happiness.
'He yet smiles and talks cheerfully:'—the issue (of his dread) is that he adopts (proper) laws (for his course).
2. 'When the movement approaches, he is in a position of peril:'—(a weak line) is mounted on a strong (one).
3. 'He is distraught amid the startling movements going on:'—(the third line) is in a position unsuitable to it.
4. 'Amid the startling movements, he sinks supinely in the mud:'—the light in him has not yet been brilliantly developed.
5. 'He goes and comes amid the startling movements, and (always) in peril:'—full of risk are his doings.
'What he has to do has to be done in his central position:'—far will he be from incurring any loss.
6. 'Amid the startling movements he is in breathless dismay:'—he has not found out (the course of) the due mean.
'Though evil (threatens), he will not fall into error:'—he is afraid of being warned by his neighbours.
(Two trigrams representing) a mountain, one over the other, form Kăn. The superior man, in accordance with this, does not go in his thoughts beyond the (duties of the) position in which he is.
1. 'He keeps his toes at rest:'—he does not fail in what is correct (according to the idea of the figure).
2. 'He cannot help him whom he follows:'(he whom he follows) will not retreat to listen to him.
3. 'He keeps the loins at rest:'—the danger (from his doing so) produces a glowing, heat in the heart.
4. 'He keeps the trunk of his body at rest:'—he keeps himself free (from agitation).
5. 'He keeps his cheek bones at rest:'—in harmony with his central position he acts correctly.
6. 'There is good fortune through his devotedly maintaining his restfulness:'—to the end he shows himself generous and good.
(The trigram representing) a mountain and above it that for a tree form Kien. The superior man, in accordance with this, attains to and maintains his extraordinary virtue, and makes the manners of the people good.
1. 'The danger of a small officer (as represented in the first line)' is owing to no fault of his in the matter of what is right.
2. 'They eat and drink joyfully and at ease:'—but not without having earned their food.
3. 'A husband goes and does not return:'—he separates himself from his comrades.
'A wife is pregnant, but will not nourish her child:'—she has failed in her (proper) course.
'It might be advantageous in resisting plunderers:'—by acting as here indicated men would preserve one another.
4. 'They may light on the flat branches:'—there is docility (in the line) going on to flexible penetration.
5. 'In the end the natural issue cannot be prevented. There will be good fortune:'—(the subject of the line) will get what he desires.
6. 'Their feathers can be used as ornaments. There will be good fortune:'—(the object and character of the subject of the line) cannot be disturbed.
(The trigram representing the waters of) a marsh and over it that for thunder form Kwei Mei. The superior man, in accordance with this, having regard to the far-distant end, knows the mischief (that may be done at the beginning).
1. 'The younger sister is married off in a position ancillary to that of the real wife:'—it is the constant practice (for such a case).
'Lame on one leg, she is able to tramp along:'—she can render helpful service.
2. 'There will be advantage in maintaining the firm correctness of a solitary widow:'—(the subject of the line) has not changed from the constancy (proper to a wife).
3. 'The younger sister who was to be married off is in a mean position:'—this is shown by the improprieties (indicated in the line).
4. (The purpose in) 'protracting the time' is that, after waiting, the thing may be done (all the better).
5. 'The sleeves of the younger sister of (king) Tî-yî, when she was married away, were not equal to those of her (half-)sister, who accompanied her:'—such was her noble character, indicated by the central position of the line.
6. '(What is said in) the sixth SIX, (divided),about there being nothing in the basket' shows that the subject of it is carrying an empty basket.
(The trigrams representing) thunder and lightning combine to form Făng. The superior man, in accordance with this, decides cases of litigation, and apportions punishments with exactness.
1. 'Though they are both of the same character, there will be no error:'—if the subject of this line seek to overpass that similarity, there will be calamity.
2. 'Let him cherish his feeling of sincere devotion, that it shall appear being put forth:'—it is by sincerity that the mind is affected.
3. 'There is an (additional) screen of a large and thick banner:'—great things should not be attempted (in such circumstances).
'He breaks his right arm:'—in the end he will not be fit to be employed.
4. 'He is surrounded by a screen large and thick:'—the position of the line is inappropriate.
'At midday he sees the constellation of the Bushel:'—there is darkness and no light.
'He meets with the subject of the line, undivided like himself. There will be good fortune:'—action may be taken.
5. 'The good fortune indicated by the fifth six, (divided),'is the congratulation (that is sure to arise).
6. 'He has made his house large:'—he soars (in his pride) to the heavens.
'He looks at his door, which is still, with no one about it:'—he (only) keeps himself withdrawn from all others.
(The trigram representing) a mountain and above it that for fire form Lü. The superior man, in accordance with this, exerts his wisdom and caution in the use of punishments and not allowing litigations to continue.
1. 'The stranger is mean and meanly occupied:'—his aim is become of the lowest character, and calamity will ensue.
2. 'He is provided with good and trusty servants:'—he will in the end have nothing of which to complain.
3. 'The stranger burns his lodging-house:'—and he himself also suffers hurt thereby. When, as a stranger, he treats those below him (as the line indicates), the right relation between him and them is lost.
4. 'The stranger is in a resting-place:'—but he has not got his proper position.
'He has the means of livelihood, and the axe:'—but his mind is not at ease.
5. 'In the end he will obtain praise and a (high) charge:'—he has reached a high place.
6. 'Considering that the stranger is here at the very height (of distinction),' with the spirit that possesses him, it is right he (should be emblemed by a bird) burning (its nest).
'He loses his ox(-like docility) too readily and easily:'—to the end he would not listen to (the truth about the course to be pursued).
(Two trigrams representing) wind, following each other, form Sun. The superior man, in accordance with this, reiterates his orders, and secures the practice of his affairs.
1. '(Now) he advances, (now) he recedes:'—his mind is perplexed.
'It would be advantageous for him to have the firmness of a brave soldier:'—his mind would in that case be well governed.
2. 'The good fortune springing from what borders on confusion' is due to the position (of the line) in the centre.
3. 'The regret arising from the violent and repeated efforts to penetrate' shows the exhaustion of the will.
4. 'He takes game in his hunting, enough for the threefold use of it:'—he achieves merit.
5. 'The good fortune of (the subject of) the fifth NINE, undivided,' is owing to its correct position and its being in the centre.
6. 'The representative of penetration is beneath a couch:'—though occupying the topmost place, his powers are exhausted.
'He has lost the axe with which he executed his decisions:'—though he try to be correct, there will be evil.
(Two symbols representing) the waters of a marsh, one over the other, form Tui. The superior man, in accordance with this, (encourages) the conversation of friends and (the stimulus of) their (common) practice.
1. 'The good fortune attached to the pleasure of (inward) harmony' arises from there being nothing in the conduct (of the subject of the line) to awaken doubt.
2. 'The good fortune attached to the pleasure arising from (inward sincerity)' is due to the confidence felt in the object (of the subject of the line).
3. 'The evil predicated of one's bringing around himself whatever can give pleasure' is shown by the inappropriateness of the place (of the line).
4. 'The joy in connexion with (the subject of) the fourth NINE, (undivided): is due to the happiness (which he will produce).
5. 'He trusts in one who would injure him:'—his place is that which is correct and appropriate.
6. 'The topmost SIX, (divided), shows the pleasure (of its subject) in leading and attracting others:'—his (virtue) is not yet brilliant.
(The trigram representing) water and that for wind moving above the water form Hwân. The ancient kings, in accordance with this, presented offerings to God and established the ancestral temple.
1. 'The good fortune attached to the first six, 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.
(The trigram representing) a lake, and above it that for water, form Kieh. 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) 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.
(The trigram representing the waters of) a marsh and that for wind above it form Kung Fû. The superior man, in accordance with this, deliberates about cases of litigation and delays (the infliction of) death.
1. 'The first NINE, (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.
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?
(The trigram representing) a hill and that for thunder above it form Hsiâo 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:'— 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.
(The trigram representing) fire and that for water above it form Kî Žî. The superior 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 she 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?
(The trigram representing) water and that for fire above it form Wei Žî. 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.
2. 'The second NINE, (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.
3. '(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.
6. 'He drinks and gets his head immersed:'—he does not know how to submit to the (proper) regulations.
象傳 – Xiang Zhuan
象傳 – Xiang Zhuan 1
1. 乾 – Qian
2: 坤 – Kun
3: 屯 – Zhun
4: 蒙 – Meng
5: 需 – Xu
6: 讼 – Song
7: 师 – Shi
8: 比 – Bi
9: 小畜 – Xiao Xu
10: 履 – Lu
11: 泰 – Tai
12: 否 – Pi
13: 同人 – Tong Ren
14: 大有 – Da You
15: 谦 – Qian
16: 豫 – Yu
17: 随 – Sui
18: 蛊 – Gu
19: 临 – Lin
20:观 – Guan
21: 噬嗑 – Shi He
22: 贲 – Bi
23: 剥 – Bo
24: 复 – Fu
>25: 无妄 – Wu Wang
26: 大畜 – Da Xu
27: 颐 – Yi
28: 大过 – Da Guo
29: 坎 – Kan
30: 离 – Li
象傳 – Xiang Zhuan 2
31: 咸 – Xian
32: 恒 – Heng
33: 遯 – Dun
34: 大壮 – Da Zhuang
35: 晋 – Jin
36: 明夷 – Ming Yi
37: 家人 – Jia Ren
38: 睽 – Kui
39: 蹇 – Jian
40: 解 – Jie
41: 损 – Sun
42: 益 – Yi
43: 夬 – Guai
44: 姤 – Gou
45: 萃 – Cui
46: 升 – Sheng
47: 困 – Kun
48: 井 – Jing
49: 革 – Ge
50: 革 – Ding
51: 震 – Zhen
52: 艮 – Gen
>53: 渐 – Jian
54: 刲妹 – Gui Mei
55: 丰 – Feng
56: 旅 – Lu
57: 巽 – Xun
58: 兑 – Dui
59: 涣 – Huan
60: 节 – Jie
61: 中孚 – Zhong Fu
62: 小过 – Xiao Guo
63: 既济 – Ji Ji
64: 未济 – Wei Ji
1:a Like the Text under each hexagram, what is said under each in this treatise on its symbolism is divided into two portions. The first is called 'the Great Symbolism,' and is occupied with the trigrammatic composition of the hexagram, to the statement of which is always subjoined an exhibition of the use which should be, or has been, made of the lesson suggested by the meaning of the whole figure in the administration of affairs, or in self-government. If the treatise be rightly ascribed to Confucius, this practical application of the teaching of the symbols is eminently characteristic of his method in inculcating truth and duty; though we often find it difficult to trace the connexion between his premiss and conclusion. This portion of the treatise will be separated by a double space from what follows,—'the Lesser Symbolism,' in the explanations of the several lines.
1:I Khien is formed by redoubling the trigram of the same name. In the case of other hexagrams of similar formation, the repetition of the trigram is pointed out. That is not done here, according to Kû Hsî, 'because there is but one heaven.' But the motion of heaven is a complete revolution every day, resumed again the next; so moves 'the unwearied sun from day to day,' making it a good symbol of renewed, untiring effort.
1:II Khwăn is formed by redoubling the trigram of the same name and having 'the earth for its symbol.' As in the former hexagram, the repetition is emphatic, not otherwise affecting the meaning of the hexagram. 'As there is but one heaven,' says Kû Hsî, 'so there is but one earth.' The first part of 'the Great Symbolism' appears in Canon McClatchie's version as—'Khwăn is the generative part of earth.' By 'generative part' he probably means 'the productive or prolific faculty.' If he mean anything else, there comes out a conclusion antagonistic to his own view of the 'mythology' of the Yî. The character Shî, which he translates by 'generative part,' is defined in Dr. Williams' dictionary as 'the virility of males.' Such is the special significance of it. If it were so used here, the earth would be masculine.
It is difficult to say exactly what the writer meant by—'The superior man, in accordance with this, and with his large nature, supports (men and) things.' Lin Hsî-yüan (Ming dynasty) says:—'The superior man, in his single person, sustains the burden of all under the sky. The common people depend on him for their rest and enjoyment. Birds and beasts and creeping things, and the tribes of the vegetable kingdom, depend on him for the fulfilment or their destined being. If he be of a narrow mind and cold virtue, how can he help them? Their hope in him would be in vain.'
'The Smaller Symbolism' is sufficiently dealt with in the notes on the Text.
1:III Khan represents water, especially in the form of rain. Here its symbol is a cloud. The whole hexagram seems to place us in the atmosphere of a thunderous sky overhung with thick and gloomy clouds, when we feel oppressed and distressed. This is not a bad emblem of the political state in the mind of the writer. When the thunder has pealed, and the clouds have discharged their burden of rain, the atmosphere is cleared, and there is a feeling of relief. But I fail again to discern clearly the connexion between the symbolism and the lesson about the superior man's administration of affairs.
The subject of the first line of the Smaller Symbolism is represented by the undivided line, and therefore is firm and correct. He is noble, but his place is below the divided lines, symbols of the weak and mean (see Appendix IV, i, 1).
Line 2. 'Things resume their regular course:'—the subject is now at liberty to seek a union with the subject of line 5, according to the rules of the symbolism. Lines 1 and 4, 2 and 5, 3 and 6, the corresponding lilies of the trigrams, are correlates.
The subject of line 4 naturally recurs to the correlate in line 1. He is the natural helper in the case, and he has the ability.
1:IV 'The spring here issuing forth' is different from the defile with a stream in it, in the explanation of the Thwan; different moreover from 'rain,' mentioned also as the phenomenon which is the natural symbol of Khan. The presence of water, however, is common to the three. But the water of the spring, or of the stream, would flow away from the hill, and not be stopped by it; as an emblem therefore of the ignorance and inexperience denoted by Măng it is not suitable. Kû Hsî says that 'the water of a spring is sure to move on and gradually advance.' This may serve as a symbol of the general process and progress of education, though it gives no account of the symbolism of the hill. It serves also to explain in part the transition of the writer to the subject of the superior man, and his dealing apparently with himself.
Does line 1 set forth the use of punishment as the dernier resort, undesirable, but possibly unavoidable, to bring men in subjection to law?
The force of line 2 comes out fully in the Thwan.
That a woman such as is represented in line 3 should not be taken in marriage is clear enough; but I do not see the bearing of the illustration on the proper lesson in the hexagram.
Line 3 separates 4 from 2, and 5 separates it from 6. Weak in itself, it is farther removed than any other from the two strong lines in the hexagram, and is represented as 'cribbed' in its ignorance.
The fifth is the most honourable place in the figure, and here is occupied by a weak line. This looks, however, to the occupant of line 2, less honourable than itself, and is marked by the two attributes that are named. Compare what is said on line 2.
A strong line in the topmost place must represent, according to the scheme of the hexagram, one who uses force in the cause of education; but the force is put forth not on the ignorant, but on those who would keep them ignorant, or increase their ignorance. The subject of this line, therefore, acts according to his nature, and the subjects of all the weak lines below are cared for as is best for them.
1:V 'The cloud,' it is said, 'that has risen to the top of the sky, has nothing more to do till it is called on, in the harmony of heaven and earth, to discharge its store of rain.' This gives to the writer the idea of waiting; and the superior man is supposed to be taught by this symbolism to enjoy his idle time, while he is waiting for the approach of danger and occasion for action.
'The regular course' of the subject of line 1 seems to be the determination to wait, at a distance from danger, the proper time to act.
The subject of line 2, which is undivided and in the centre, is thereby shown to be possessed of a large and generous forbearance.
The recognition of the circumstances of the time, and hearkening to its requirements, explain, in paragraph 4, 'the retreat from the cavern,' which is not here repeated from the Text. The line being weak and divided, its subject knows his own incompetency, and takes this prudent step.
Kû says that he does not understand what is said under line 6,—that the occupant and the place are not suited to each other, for the yin line being in the sixth, an even place, seems to be where it ought to be. We are only surprised that cases of inconsistency in these explanations are not more numerous.
1:VI The symbolism here is different from that in the Text of the Thwan. We have the visible sky ascending and water or rain descending, which indicate, one hardly sees how, opposition and contention. The lesson as to the course of the superior man is a good one, but might with equal propriety be deduced from many other hexagrams.
Hsiang An-shih (Sung dynasty) says that the first part of paragraph 2 is all to be taken as the language of the duke of Kâu, the characters being varied; the rest is the remark of the writer of this treatise.
It is observed that the returning to (the study of Heaven's) ordinances, and changing the wish to contend, in paragraph 4, are not two things, but only one; 'the ordinances (ming) meaning what is right in principle.' The wish to contend was wrong in principle, and is now abandoned.
'The robe' takes the place of 'the leathern sash' in paragraph 6; but the sash was merely an appendage of the robe.
1:VII 'The Great Symbolism' here is not more satisfactory than in other paragraphs of it which have already come before us. Kû Hsî says:—'As the water is not outside the earth, so soldiers are not outside the people. Therefore if (a ruler) be able to nourish the people, he can get the multitudes (of his hosts).' Is the meaning this,—that originally the people and soldiers are one body; that a portion of the people are taken out from among the mass, as occasion requires, to do the duty of soldiers; and that the nourishment and education of the people is the best way to have good soldiers ready for use on any emergency? Compare the saying of Confucius in Analects XIII, xxx.
What is said on the second line, that the general 'has received the favour of Heaven,' refers of course to the entire confidence reposed in him by the ruler or king, the subject of line 5. In this way Thien here is equal to Thien wang, so frequent in the 'Spring and Autumn,' and meaning—'King by the grace of Heaven.' But the great powers given to the general are from the king's wish through him to promote the good of all the nation.
In military operations there must be one ruling will and mind. A divided authority is sure to be a failure. But 'a retreat' is no evidence of failure in a campaign. When advance would lead to disaster, retreat is the regular course to pursue.
Other ways can be found to reward small men. They ought not to be placed in situations where the condition of others will depend on them.
1:VIII 'Water upon the face of the earth' is supposed to be an emblem of close union. Of the mere fact of close union this may be accepted as a fair illustration, and of its completeness. Some other symbolism might set forth better the tendency of parties to union, and their seeking it. What is said about the ancient kings is more pertinent to the meaning of the hexagram than in many other applications in 'the Great Symbolism.' The king appears in it not only as the centre, but as the cause, of union.
'The other advantages' under line 1 refer to all the benefits that will result from sincerity and union, which are in themselves good.
It is hardly possible to make what is said under line 5, on the royal huntings, agree with the account of them given on the same line in the duke of Kâu's text. I suspect that there is some corruption of the text. The two verbs 'neglecting' and 'taking' seem to be used, the one for the other.
1:IX The suitability of the symbolism here is made all to turn on the wind. 'Wind,' says Kû, 'is simply the air, without solid substance; it can restrain, but not for long.' The wind moves in the sky for a time, and then ceases. The process of thought from the symbol to the lesson is not easily traced. Is it meant to say that virtue manifesting itself outwardly—in the carriage and speech—is, however good, but a small matter, admirable in an officer, or even a feudal lord, but that we look for more in a king, the Head of a nation?
Khăng-žze calls attention to the addition to the duke of Kâu's explanation in the notice on line 2, that 'it is in the central place,' adding that this explains how the subject of the line restrains himself, and does not go beyond what is due from him.
Only half of the symbolism in the Text of line 3 is taken up here. Line 1, it is said, is far from line 4, the mauvais sujet of the hexagram, and little affected by it; line 2 is nearer, but, being in the centre, suffers little; line 3 is close on it, and, not being in the centre, comes under its evil influence; while line 6 gives no help.
Line 4 is weak, and in an even place, appropriate to it; and hence its subject is said to 'have sincerity.' Being the first line, moreover, of Sun, the two others take their character from it.
Line 5, being undivided, and occupying the most important place in the figure, according to the value usually attached to the lines, is said 'to be rich,' or 'to have rich resources.' With these he unites with the 'subjects' of line 4 to effect their common object.
Under line 6 we are told that the restraint is at its height, and the restrained should keep still for a time. The paragraph is metrical. The paragraphs to lines 1, 2, 3, all rhyme together. So do those to 4, 5; and now under 6, we have a couplet:—
Lo! rain, lo! rest, the power is full!
Good man! hold hard. Obstructions rule.'
1:X 'The sky above and a marsh lying below it is true,' says Khăng-žze, 'in nature and reason; and so should be the rules of propriety on which men tread.' This symbolism is far-fetched; and so is the application of it, if in any way drawn from it. But it is true that the members of a community or nation must keep their several places and duties in order to its being in a state of good order.
For lines 1, 2, 3, and 4, see notes on the Text.
If we might translate the conclusion of what is said on line 5, by—'in the position that is correctly appropriate to him,' the meaning would he more clear, though still the assumption which I have pointed out on the Text would underlie the statement; and as evidently as there, what is said under line 6 is but a truism.
1:XI It is difficult to translate the application of 'the Great Symbolism' here, so that it shall be intelligible to a reader. Khăng-žze says:—'A ruler should frame his laws; and regulations so that the people may avail themselves of the seasons of heaven, and of the advantages afforded by the earth, assisting their transforming and nourishing services, and completing their abundant and admirable benefits. Thus the breath of spring, calling forth all vegetable life, gives the law for sowing and planting; the breath of autumn, completing and solidifying all things, gives the law for ingathering and storing,' &c.
The subject of line 1 has 'his will on what is external to himself:'—he is bent on going forward.
Kû Hsî explains what is said on paragraph 4, that the upper lines 'are out of their real place where they are,' or, literally, 'have lost their substantiality,' by the remark that 'their proper place, as being weak lines, is below.' The editors of the imperial edition prefer another explanation, on which I need not enter.
1:XII 'The Great Symbolism' here is sufficiently explained in the first Appendix. The application, however, is here again difficult, though we may try to find in it a particular instance of the interruption of communication,—in great merit not meeting with its reward.
The subject of the first line is one of the cluster of small men who are able to change their mind, and set their hearts to love their ruler.
The subject of the second line is a 'great man,' and occupies the place in the centre.
The subject of the third line is weak, and does not occupy his correct position;—hence the symbolism.
The fourth line is near the fifth, the ruler's place. It is a strong line in an even place; but acting according to the will of Heaven or of the ruler, its subject gets his purpose carried out.
The subject of the fifth line is the great man, the ruler in his right place. Hence he is successful, and in the last line, we see how the distress and obstruction are come to an end. It was in the order of change that they should do so.
1:XIII The style of 'heaven and fire form Thung Zăn' is such as to suggest the appearance of fire ascending up, blazing to the sky, and uniting with it. The application of the symbolism is again perplexing.
In line 1, the party just issuing from his gate has all the world before him, with which to unite. Selfish thoughts disposing to union have no place in him.
In line 2, union (only) with kindred implies narrowness of mind. For line 3, see note on the Text.
In line 4, stress should be laid on 'yielding to the right.'
For line 5, see note on the Text.
The Khang-hsî editors append the following note to the last paragraph: —'Under line 1 it is said that "union in the open country indicates progress and success," while here it is only said that "with union in the suburbs there is no cause for repentance." Beyond the suburbs was the open country, and till the union reached so far, the object of the hexagram was not attained. We may truly say that Confucius was a skilful reader of the duke of Kâu.' Of course the editors did not doubt Confucius' authorship of all the Appendixes.
1:XIV 'Fire above the sky' will shine far; and this is supposed to symbolise the vastness of the territory or of the wealth implied in the possession of what is great. The superior man, in governing men, especially in a time of prosperity and wealth, must set himself to develope what is good in them, and repress what is evil. And this will be in accordance with the will of Heaven, which has given to all men a nature fitted for goodness.
All the comment that is necessary on the symbolism of the several lines may be gathered from the comments on the Text.
1:XV The earth is low, and in the midst of it is a high mountain; but I fail to see how this can symbolise humility. Nor does Regis' representation of it much improve the case:—'Monte' (ait glossa) 'nihil est altius in terra, quae est summe abjecta. At cum is declivis sit, imago esse potest humilis modestiae.' I find the following note on the paragraph in my copy of the 'Daily Lessons'(see Preface):—'The five yin lines above and below symbolise the earth; the one yang line in the centre is "the mountain in the midst of the earth." The many yin lines represent men's desires; the one yang line, heavenly principle. The superior man, looking at this symbolism, diminishes the multitude of human desires within him, and increases the single shoot of heavenly principle; so does he become grandly just, and can deal with all things evenly according to the nature of each. In whatever circumstances or place he is, he will do what is right.' This is certainly very ingenious, but one shrinks from accepting a view that is not based on the component trigrams.
Under line 1, 'nourishes his (virtue)' is, literally, 'pastures himself.' He is all humility. That makes him what he is.
Under line 4, 'the (proper) rule' is the rule proper for the subject of the line in his circumstances so near the place of the ruler.
Under line 5, 'the refusal to submit' makes an appeal to force necessary. Even the best and humblest ruler bears the sword, and must not bear it in vain.
Kû Hsî bases all that is said under line 6 on its being a weak line; so that the humble ruler is unable even at the close of the action described in the figure to accomplish all his objects, and must limit his field even in appealing to arms.
1:XVI 'The Great Symbolism' here is more obscure than usual. A thunderstorm clears the air and removes the feeling of oppression, of which one is conscious before its occurrence. Is this all that is meant by making the trigrams of the earth and thunder form Yü, the hexagram of harmony and satisfaction? What is meant, moreover, by making the thunder 'issue,' as the Chinese text says, from the earth? Then as to the application of this symbolism, I can trace the author's idea but imperfectly. To say that the thunder crash suggested the use of music, as some critics do, is absurd. The use of music at sacrifices, however, as assisting the union produced by those services between God and his worshippers, and the present and past generations, agrees with the general idea of the figure. I must suppose that the writer had in mind the sacrifices instituted by the duke of Kâu, as related in the Hsiâo King, chap. ix.
Pleasure has operated injuriously on the subject of line 1. He calls attention to himself.
Only a part of the symbolism of line 2 is referred to here. Such an omission is not uncommon;—as in lines 3 and 4 also.
With 'the memories of the past not perishing' compare Mencius, II, Section i, chap. 1. 6-13.
In line 6 the action of the hexagram is over. If one puts off changing his evil way any longer, there remains no more hope for him.
1:XVII An explosion of thunder amidst the waters of a marsh would be succeeded by a tremulous agitation of those waters; so far there would be a following of the movement of the lower trigram by the upper. Then in the application of the symbolism we have an illustration of action following the time, that is, according to the time; which is a common use of the Chinese character Sui. Neither the symbolism, however, nor its application adds much to our understanding of the text.
Paragraph 1 consists of two lines that rhyme; and paragraphs 4 (two lines), 5, and 6 do the same. According to Kû Yen-wû, paragraphs 2 and 3 also rhyme; but this appears to me doubtful. The symbolism of these paragraphs is sufficiently explained in the notes on the Text. Some peculiarities in their style (in Chinese) are owing to the bonds of the rhyme.
1:XVIII 'When the wind,' says Khăng-žze, 'encounters the mountain, it is driven back, and the things about are all scattered in disorder; such is the emblem of the state denoted by Kû.'
'The nourishing of virtue' appears especially in line 6; all the other lines belong to the 'helping of the people.'
The subject of line 1 has entered into the work of his father, and brings it about that his father is looked on as blameless. The 'due mean' of line 2 is according to the caution in the Text. The Khang-hsî editors interpret the explanation of line 5 as = 'he takes up (the course of his father) with all his virtue.' I think they are wrong.
1:XIX 'The earth descending or approaching the marsh' is, according to Kû Hsî, symbolical of the approach of superiors to the inferior people, and then the two predicates about the superior man are descriptive of him in that approach, the instruction being symbolised by Tui, and the supporting by Khwăn. The Khang-hsî editors, wishing to defend the explanation of lin by 'great,' in Appendix VI, which they ascribe to Confucius, say:—'Lin means "great." The earth above the waters of the marsh shows how full those waters are, rising to the level of the earth, and thus expressing the idea of greatness.' This representation is lame and impotent.
Kû Hsî says he does not understand what is said on line 2. The interpretation in my version is the ordinary one, but I am not satisfied with it. The Khang-hsî editors try to solve the difficulty; but I am not able to follow them.
The same editors compare the conclusion of paragraph 6 in the symbolism of hexagram 11. 'What is external' there, and 'what is internal here,' have, they say, the same reference,—the state, namely, of the whole kingdom, the expressions differing according to the different standpoints from which they are made. The view in the translation is that of Kû Hsî. It is difficult to hold the balance between them. The newer view, perhaps, is the preferable.
1:XX Wind moving above the earth has the widest sweep, and nothing escapes its influence; it penetrates everywhere. This symbolism is more appropriate to the subject in hand than that of many other hexagrams. Personal influence in a ruler effects much; but the ancient kings wished to add to that the power of published instructions, specially adapted to the character and circumstances of the people. Sun, representing the wind, is well adapted to denote this influence;—see the Analects, XII, xix.
The looking in line 1 is superficial, and does not reach far.
Line 3. 'He will not err in the path to be pursued;'—advancing or receding as is best.
Line 4. 'The glory of the kingdom' is the virtue of the sovereign and the character of his administration. With the sentiment compare Mencius, VII, i, chap. 21. 2.
1:XXI Khăng-žze says that thunder and lightning are always found together, and hence their trigrams go together to give the idea of union intended in Shih Ho. The one trigram symbolising majesty and the other brightness or intelligence, the application of the hexagram here is easier and more natural than in many other cases.
1. 'There is no walking:'—that is, the subject of the line will not dare to offend any more.
2. '"Being mounted on the strong first line" means,' says Khăng-žze, 'punishing a strong and vehement man, when severity is required, as is denoted by the central position of the line.'
4. 'His light has not been sufficiently displayed;' that is, there is still something for him to do:—he has to realise the difficulty of his position and be firm.
1:XXII 'A mountain,' says Khăng-žze, 'is a place where we find grass, trees, and a hundred other things. A fire burning below it throws up its light, and brings them all Out in beauty; and this gives the idea of ornament, or being ornamented. The various processes of government are small matters, and elegance and ornament help their course; but great matters of judgment demand the simple, unornamented truth.'
The subject of line 1 does not care for and does not need ornament. He will walk in the way of righteousness without it.
Paragraph 3 tells us that it is not ornament, but correct firmness, which secures the respect of others.
In the fourth place, and cut off from line 1 by 2 and 3, we might doubt how far the subject of 4 would continue loyal to the subject of it. But he does continue loyal, through the character and object of the subject of 3.
The Khang-hsî editors say:—'Line 5 occupies the place of honour, and yet prefers simplicity and exalts economy; its subject might change and transform manners and customs;—it is a small matter to say of him that he affords occasion for joy.
The subject of line 6 has more of the spirit of the hexagram than in most hexagrams. His being clothed in simple white crowns the lesson that ornament must be kept in a secondary place.
1:XXIII A mountain,' says Yü Fan (towards the end of the Han dynasty), 'stands out high above the earth; here it appears as lying on the earth:—plainly it has been overturned.' On the other hand, Liû Mû (early in the Sung dynasty) says:—A mountain has the earth for its foundation. If the earth be thick, the mountain preserves its height. So it is with the sovereign and people.' The application might be deduced from either view.
It is hard to tell whether 'the lowest' in paragraph 1 should be supplemented as I have done. If not, then the explanation is a mere truism.
Khăng-žze is precise and decisive in supplementing the explanation of paragraph 2 as in the translation.
See on the Text of lines 3 and 4.
On paragraph 5, the Khang-hsî editors say admirably:—'The fifth line is weak, and yet occupies the most honourable place in the figure,—emblematic of a queen; and as its subject leads on the subjects of the other lines to obtain the favours given to the inmates of the palace, she, it is plain, has neither jealousy nor any other injurious temper that might incur blame for tending to overthrow the ruler.'
Paragraph 6 shows the ruler restored to the favour of the people, and the restoration of concord in the state. The small men have done their worst, and there is an end of their attempts for a time.
1:XXIV 'Thunder in the midst of the earth' is thunder shut up and silent, just able to make its presence felt. So is it with the first genial stirrings of life after the winter solstice; so is it with the first returning steps of the wanderer to virtue. As the spring of life has to be nursed in quietness, so also has the purpose of good. The ancient statutes here referred to must have been like the present cessation from public and private business at the time of the new year, when all the Chinese people are for a time dissolved in festivity and joy.
Canon McClatchie translates here:—'The ancient kings on this culminating day (i. e. the seventh) closed their gates,' &c. 'Culminating day' does not give us the meaning so well as 'the day of the solstice;' but where does the translator find the explanatory 'the seventh,' which he puts in parentheses? In my own 'salad' days of Chinese knowledge I fancied there might be in paragraph 1 of the Text some allusion to a primitive sabbath; but there is no ground for introducing 'seven days,' or 'the seventh day,' into this paragraph of the Great Symbolism.
The virtuous subject of the first line' is in paragraph 2 called zăn, 'the benevolent' or loving.' It is the only case in all the symbolism of the Yî where we find that term used as an adjective. It is emphatic here for 'humanity,' man in his ideal.
The other paragraphs present nothing for remark beyond what has been said on the Text of the duke of Kâu.
1:XXV The composition of the hexagram is given here in a manner different from what we have met with in the account of any of the preceding figures; and as the text is not called in question, I have made the best I could in the translation of the two commencing clauses. The application of the symbolism to what the ancient kings did is also hard to comprehend.
The paragraph on line 1 is another way of saying that in the course of things real goodness may be expected to be fortunate,—'by the appointment of Heaven.'
Paragraph 2. 'The thought of getting rich had not risen in his mind:'—he did what he did, because it was right, not because of the gain it would bring him.
On paragraph 3, it is said, 'The superior man seeks simply to be free from insincerity, and leaves the questions of happiness and calamity to Heaven.'
Paragraph 5. Sickness ought not to happen to one who is perfectly sincere. If it do happen, he must refer it to some inexplicable will of Heaven. As that has afflicted, so it will cure.'
Paragraph 6. 'When a thing is over and done, submission and acquiescence are what are required, and not renewed attempts at action.'
1:XXVI I have quoted, in the Introduction, p. 37, Kû Hsî's remark on the Great Symbolism here. Khăng-žze says:—'Heaven is the greatest of all things, and its being in the midst of a mountain gives us the idea of a very large accumulation. And so great is the labour of the superior man in learning, acquiring, and remembering, to accumulate his virtue.'
Paragraph 1. The 'calamity' is that of opposition from, or repression by, the subject of line 4.
Paragraph 3. When the action of the hexagram has reached line 6, its work is done. The subject of 6 will no longer exercise repression, but join with that of 3, assisting him to advance.
Paragraph 4. The subject of line 4 has indeed occasion for joy. Without the use of punishment for crimes committed, by precaution anticipating them, without any trouble he has repressed evil. The 'joy' gives place in paragraph 5 to 'congratulation,' the people being all interested in the action of the ruler.
1:XXVII I do not think that the Great Symbolism here is anything but that of a thunderstorm, dispersing the oppression that bangs over nature, and followed by genial airs, and the reviving of all vegetation. But there is nothing analogous to the thunder in the application. 'Words,' it is said, 'nourish virtue; food and drink nourish the body.'
Paragraph 1. As Mencius said, 'He that nourishes the little belonging to him is a little man.'
Paragraph 2. Neither the subject of line 1, nor of line 6, is the proper associate of 2.
The other paragraphs are sufficiently illustrated in the notes on the Text.
1:XXVIII Khăng-žze says on the Great Symbolism:—'The waters of a marsh moisten and nourish the trees. When here it is said that they destroy and extinguish the trees, their action is very extraordinary.' This explanation is very far-fetched; and so is what the same scholar says on the application of it. I need not give it here, nor have I found, or myself made out, any other more easy and natural.
Paragraph 2. 'Such an association is extraordinary:'—the characters also imply, perhaps, that it is successful.
Paragraph 3. The beam being broken, any attempt to sustain it will have no effect in supporting the roof.
Paragraph 5. The shoots produced in line 2 will grow into a new and vigorous tree. The flowers here will soon decay, and the withered trunk continue the same. For what will a young man marry an old woman? There will be no children;—it can only be from some mercenary object.
1:XXIX The application of the Great Symbolism is here more perplexing even than usual. What is said of the superior man is good, but there is no reference in it to the subject of danger.
The subject of line 3 goes and comes, moves up and down, backwards and forwards; making no advance. This can be of no use in extricating him from the danger.
Those represented in line 4 by the strong and weak lines are the ruler and his minister.
1:XXX In the Great Symbolism Lî is used in the sense of brightness. There was no occasion to refer to its other meaning. 'The great man' rather confirms the interpretation of the 'double brightness' in the treatise on the Thwan as indicating the ruler.
Paragraph 2. As yellow is a 'correct' colour, so is the due mean the correct course.
Paragraph 3. 'The declining sun,' say the Khang-hsî editors, 'is an emblem of the obscuration coming over the virtue of the mind.'
Paragraph 4. 'None can bear with him' refers to the second part of the symbolism of the line, which is not given here.
2:XXXI In various ways the waters of a marsh, placed high above the adjacent land, will descend to water and fertilise them. This symbolism agrees sufficiently well with the idea of influence passing between a superior and inferior party in relation with each other. There is nothing in the representation, however, to suggest particularly the relation between husband and wife; and the more I think of it, the more doubtful it becomes to me that king Wan intended by the trigrams of this figure to give the idea of man and wife. The application of the symbolism is sufficiently appropriate. The commentators see in it especially the lesson of humility—emptiness of self, or poverty of spirit—in order that the influences to which we are subjected may have free course.
Paragraph 1. What is beyond one's self is represented by line 4, a proper correlate of 1. There is the desire to influence; but it is ineffectively exhibited.
Paragraph 2. 'Compliance (with the circumstances of his condition and place)' is merely another way of 'being firm and correct.'
Paragraph 3. The language, 'What he holds in his grasp is low,' makes Kû Hsî and the older commentators generally understand low of lines 1 and 2, and their weak subjects. But 'following' leads the mind to the lines above, as the Khang-hsî editors point out. 'Low' is to be understood in the sense of 'mean.'
Paragraph 4. The 'being firm and correct' appears here as equivalent to the want of 'a selfish wish to influence.'
Paragraph 5. The triviality of the aim explains the ineffectiveness of the movement, but not its giving no occasion for repentance. That the mei which are moved are behind and above the region of the heart seems too mechanical and trivial an explanation.
2:XXXII How the interaction of wind and thunder symbolises the lesson of the hexagram, and especially the application in this paragraph of that symbolism, is a question I have not been able to solve.
Paragraph 1. The stress of what is said under line 1 is here made to lie on its being the first line of the figure.
Paragraph 2. Line 2 is in the centre of its trigram, and that position, here as often elsewhere, symbolises the course of its subject.
Paragraph 3. The Khang-hsî editors make the application here = 'nowhere can he bear (to remain).'
From paragraph 5 it appears that what is right will vary in different cases. The lesson of the hexagram is perseverance in what is right in each particular case.
2:XXXIII Kû Hsî says:—'The sky is illimitable; a mountain is high, but has its limits; the union of these is an emblem of retiring.' I do not understand such embleming. Khăng-žze says:—'Below the sky is a mountain. The mountain rises up below the sky, and its height is arrested, while the sky goes up higher and higher, till they come to be apart from each other. In this we have an emblem of retiring and avoiding.' We feel somewhat as if there were a meaning in this; but, as in many other cases, both the symbolism and its application are but dimly apprehended.
The symbolism of the various lines is sufficiently explained on the Text. Paragraph 5 is but a repetition of the Text without additional explanation.
2:XXXIV In illustration of the symbolism of the trigrams here, Khăng-žze says well:—'Thunder rolling above in the sky and making all things shake is the emblem of great power.' In passing on to its application he starts with a beautiful saying of antiquity, that 'the strong man is he who overcomes himself.' That this thought was in the mind of the writer of the paragraph on the Great Symbolism I can well believe; but the analogy between the natural and the moral and spiritual worlds in passing from the phenomenon of thunder to this truth is a thing to be felt, and that can hardly be described.
Paragraph 1. 'This will lead to exhaustion;' and from that will follow distress and other evils.
The central position and the due moral mean in paragraph 2 is another instance of the felt analogy referred to above.
In paragraph 3 nothing is added to the Text; and on the symbolism nothing is said.
Paragraph 5. 'He is not in his appropriate place:' this is said simply because an odd place ought to be filled by a strong line.
2:XXXV The sun rising above the earth, and then travelling up to his meridian height, readily suggests the idea of advancing. On the application of this symbolism, Hû Ping-wăn (Yüan dynasty) says:—'Of strong things there is none so strong as heaven; and hence the superior man after its pattern makes himself strong; of bright things there is none so bright as the sun, and after its pattern he makes himself bright.'
If the subject of line 1 had received an official charge, then when unrecognised by his sovereign, and obstructed in his progress, his correct course would have been to cease to advance, and retire from the office in which he was not allowed to carry out his principles.
There is nothing said on line 2 to explain particularly the symbolism of 'the grandmother' in the Text.
'The course of procedure' in paragraph 6 has still an element of force in it, which is more than 'the firm correctness' that was to king Wăn the ideal character of a feudal lord, and therefore his light is not yet that of the full-orbed sun.
2:XXXVI The application of the Great Symbolism here is in itself sufficiently natural; but this meaning of the hexagram hardly appears in the text, till we come to the sixth line.
Paragraph 1. 'He thinks it right not to eat;'—he does not purposely fast; but when he has nothing to eat, he does not complain. He thinks it right that it should be so in the case.
Paragraph 2. 'The proper fashion of acting' is suggested by the weak line's being in the central place.
Paragraph 3. 'The great achievement is accomplished;' but such achievement was not what prompted to action.
Paragraph 4. 'The idea in his inner mind' is the idea of withdrawing from the position and escaping; but the meaning is obscure. See on the Text.
2:XXXVII The Symbolism here is certainly far-fetched. 'As wind,' it is said,' comes first from fire, so does transforming influence emanate from the family.' But the subject of the hexagram is the regulation and not the influence of the family. Then the application is good for the superior man's cultivation of himself; but this again is only connected indirectly with the regulation of the family.
The sooner preventive measures are presented to the youthful mind the better; but does not prohibition imply that a change in the good will has taken place?
In paragraph 2 'docility' is suggested by the weak line. 'The humility' comes out of Sun, the upper trigram, whose attribute is pliant flexibility.
Yü Yen (Yüan dynasty) ingeniously observes on paragraph 4 that the riches of a family are not to be sought in its wealth, but in the affection and harmony of its members. Where these prevail, the family is not likely to be poor, and whatever it has will be well preserved.
The mention 'of mutual love' is unusual in Chinese writings, and must be considered remarkable here. 'The. husband,' says Khăng-žze, 'loves his helpmate in the house; the wife loves him who is the pattern for the family.' But however admirable the sentiment is, it comes from the mind of the writer, and is not drawn from the Text.
Paragraph 6. It is said on this, that the majesty is not designedly assumed or put on; but the effect of the character remoulded and perfected. The words of Mencius are aptly quoted in illustration of the lesson:—'If a man himself do not walk in the (right) path, it will not be walked in (even) by his wife and children.'
2:XXXVIII The application here of the Symbolism is correct, but neither of them comes up to the idea of disunion which is in Khwei.
The various paragraphs seem to need no illustration beyond what may be found in the notes on the Text.
2:XXXIX The Symbolism is described here a little differently from the form of it in Appendix I. Khăng-žze brings the same meaning out of it, however, in the following way:—'We have here a steep and difficult mountain, and again on the top of that there is water; each of the two trigrams is an emblem of perilousness. There is peril, both above and below, in the figure; and hence it represents the difficulties of the state.' The application of the symbolism is illustrated by the words of Mencius, 'When we do not, by what we do, realise (what we desire), we must turn inwards and examine ourselves in every point.'
From the lesson in paragraph 2 we saw that the moral value of conduct is independent of failure or success. It is said, 'Though the difficulties be too great for him to overcome, the sage accepts his desire, in order to stimulate others to loyal devotedness.'
On paragraph 3, Khung Ying-tâ says:—'Of the three lines of the lower trigram only the third is yang, above the two others which are of the yin nature. They cling to it, and are represented as if rejoicing in it.
The view given of paragraph 4 is that of the Khang-hsî editors.
'The friends' in paragraph 5 are the subjects of the second line, the correlate of 5, and also of the two other lines of the lower trigram.
Sû Shih (A. D. 1036-1101) remarks on paragraph 6 that by 'the inside,' and 'the noble,' we are to understand the subject of line 5.
2:XL It is a common saying that thunder and rain clear the atmosphere, and a feeling of oppression is relieved. The last paragraph of Appendix I, however, leads us to understand the Symbolism of the phenomena of spring. The application seems to refer to the gentle policy of a conqueror forward to forgive the opposition of those who offer no more resistance.
The subject of line 2 is a minister or officer; and the Khang-hsî editors say that while straightforwardness, symbolised by the arrow, is the first duty of an officer, if he do not temper that quality by pursuing the due medium, which is symbolised by the yellow colour of the arrow, but proceed by main force, and that only, to remove what is evil, he will provoke indignation and rebellion. The 'three foxes' are not alluded to in this second paragraph.
On paragraph 4 the same editors say:—'The subject of this line is not in the central nor in an odd place; he has for his correlate the subject of line 1 and for his close associate that of line 3, both of which lines are weak in strong places. Hence it is said, that they are all in places inappropriate to them.'
What paragraph 5 says, that 'the small men retire,' means that believing in the sincerity of the ruler's determination to remove all evil men, they retire of themselves, or strive to conform to his wishes.
2:XLI 'The waters of a marsh are continually rising up in vapour to bedew the hill above it, and thus increase its verdure; what is taken from the marsh gives increase to the hill.' This is very far-fetched. In the application again the superior man acts only on himself, and for himself;—which has nothing to do with those of low degree giving to those above them. This application, however, agrees with what, as we have seen on the Text, was Khăng-žze's view of the meaning of the hexagram.
The explanation appended to paragraph 1 seems to be to account for the subject of line 1 hurrying away to the help of line 4.
'His aim' is to abide where he is, and help the subject of 5 by the exhibition of 'firm correctness.'
The Khang-hsî editors observe that paragraph 3 is true indeed of three men; and not of three men only, but of many repetitions of thought or action.
The same editors say on paragraph 5 that 'the blessing from above is explained, by many, of the oracles obtained through divining with the tortoise-shell; but that looking at the text on line 2 of the next hexagram, and that Tî (spoken of there) is the lord of all spirits, the term "above" here is most naturally explained of Heaven's mind, whose acceptance cannot be gainsaid by men or spirits.'
Khăng-žze says on paragraph 6, though I do not see the relevancy of his remarks:—'Dwelling on high, and taking nothing from those below him, but on the contrary giving more to them, the superior man accomplishes his aim on a grand scale. The aim of the superior man is simply to be increasing what others have;—that and nothing else.'
2:XLII The Symbolism here is different from what we gather from the former Appendix. Sun no longer symbolises wood, but, as it more commonly does, wind. Thunder and wind, it is supposed, increase each the other; and their combination gives the idea of increase. Then the application, good in itself, must be treated very nicely, as it is by the Khang-hsî editors, in order to make out any connexion between it and the Symbolism.
Paragraph 1. 'One in a low position should not move in great affairs;'—not a son, it is said, while his father is alive; nor a minister, while his ruler governs; nor a member of an official department, while its head directs its affairs. If such a one do initiate such an affair, only great success will excuse his rashness.
Paragraph 2. Line 5 is the proper correlate of 2; and its subject will be among the contributing parties. But others 'beyond' will be won to take part with him.
Paragraph 3. There is a soul of good even in men who seem only evil; and adversity may quicken it.
Paragraph 6. As in line 2 the attractive power of benevolence is shown, so in line 6 we have the repulsive power of selfishness exhibited. Mark the 'from beyond' in both paragraphs.
2:XLIII We can only understand the mounting of the waters of a marsh up into the sky of the phenomenon of evaporation; and certainly the waters so formed into clouds will be condensed, and come down again as rain. This may be taken as an image of dispersion, but not of displacement in the sense of the Text of the hexagram.
The first clause of the application follows naturally enough from the above interpretation of the Symbolism. Kû Hsî says he does not understand the second clause. Many critics adopt the view of it which appears in the translation.
Paragraph 2 does not mention the precautionary measures taken in the Text by the subject of the line, from which the conclusion would follow quite as naturally as from his central position. The Khang-hsî editors, however, say that the not having recourse lightly to force is itself the due course.
Line 3 responding, and alone of all the strong lines responding to 6, may appear at first irresolute, and not prepared for decided measures; but 1 in the end' its subject does what is required of him.
The contiguity of line 5 to the divided 6, is supposed to have some bad effect on its subject, so that while he does what his central position requires, it is not without an effort. 'If a man,' says Khăng-žze, 'cherish a single illicit desire in his mind, he has left the right way. The admonition here conveyed is deep.'
2:XLIV Wind, blowing all-under the sky, penetrates everywhere, and produces its natural effect; and it is a good application of this phenomenon that follows; but it has nothing to do with the meaning of Kâu and the interpretation of the hexagram, as taught in the Text. The Khang-hsî editors perceive this, and deal with the Symbolism after a method of their own, on which it is unnecessary to enter.
Paragraph 1. My supplement, 'This describes the arrest of,' is a conclusion from the whole of the Text on the line. All the commentaries have it.
In the 'Daily Lecture' it is said that the lesson of paragraph 2 is that 'the subject of the line should make the repression of 1 his own exclusive work, and not allow it to pass on to the subject of any of the other lines.' That view is rather different from the one indicated in my supplement.
'His steps have not been drawn into the course of the first line:'—we have to supply, land therefore there will be no great error.'
Paragraph 4. See what is said on the Text. But that the subject of the line stands alone is owing, it is here implied, to his own impatience. If he could exercise forbearance, he would find a proper opportunity to check the advance of the subject of line 1.
The subject of line 5, while mindful of his task in the hexagram,—to repress the advance symbolised by 1,—yet keeps his wise plans concealed till the period of carrying them into execution, determined by the ordinances of Heaven, has arrived. Then comes the successful stroke of his policy as if it were directly from Heaven. The subject of line 6 really accomplishes nothing to repress the advance of the unworthy; but he keeps himself from evil communication with them. He is not to be charged with blameable error, though more and better might have been expected of him.
2:XLV What has this Great Symbolism to do with the idea and preservation of union? The question is answered in this way:—A marsh whose waters are high up above the earth must be kept in by banks and dykes, to keep them together, to preserve them from being dispersed. So the union of a people must be preserved by precautions against what would disturb and destroy it. Of such precautions the chief is to be prepared to resist attack from without, and to put down internal sedition.
Paragraph 3. The topmost line is the last in Tui, whose attribute is complacent satisfaction, appearing in flexibility or docility.
Paragraph 5. 'His mind and aim have not yet been brilliantly displayed:'—this is in explanation of the case that some may even still not have confidence in him.
Paragraph 6. The topmost position is that of the trigram; the subject of the line might bid farewell to all the work of the hexagram; but he cannot bear to do so.
2:XLVI See what has been said on the Great Symbolism in Appendix I. The application which is made of it here may be accepted, though it has nothing to do with the teaching of the Text about the gradual rise of a good officer to high social distinction and influence.
Paragraph x. Instead of finding in this the three lines of Khwăn and their subjects, Khăng-žze makes 'the upper' denote only line 2.
Paragraph 2. The subject of line 2 in his loyal devotion to 5 will do much good and benefit many; hence we have the words, affords occasion for joy.'
Paragraph 3. 'He has no doubt or hesitation:'—but this is presuming rather on his strength.
Paragraph 4. The Khang-hsî editors say:—'Such an employment of men of worth to do service to spiritual Beings is serving them according to their mind.'
Paragraph 6. When one has reached the greatest height, he should think of retiring. Ambition otherwise may overleap itself.
2:XLVII The first sentence of the Great Symbolism is constructed differently from any which has presented itself in the previous 46 hexagrams. Literally translated, it would be 'a marsh with no water is Khwăn;' and this might certainly suggest to us a condition of distress. But how does this come out of the trigrams? The upper one is Tui, representing a marsh; and the lower is Khân, representing water in a defile. The collocation of the two suggests the running of the water from the marsh or lake into the stream, which will soon empty the other. Such is the view which occurred to myself; and it is the same as that given by Kû Hsî:—'The water descending and leaking away, the marsh above will become dry.' The application is good in itself, but the concatenation between it and the Symbolism is hardly discernible.
So stupid is the subject of line 1 that by his own act he increases his distress.
The Khang-hsî editors say that the 'ground for congratulation in paragraph 2 is the banqueting and sacrificing.' I rather think it is the measure of help, which it is intimated the subject will give in removing the straitness and distress of the time.
See the extract from the Khang-hsî editors on the symbolism of the third line of the Text.
The difficulties attending the symbolism of the Text of lines 4, 5, and 6 are not lightened by what we find in this Appendix.
2:XLVIII The Great Symbolism here may well enough represent a well, it being understood that the water which is above the wood is that raised by it for irrigation and other uses. What is said, moreover, in the application is more akin to the idea of the hexagram than in most of the other cases. It is certainly one way in which the ruler should nourish the people.
Ii is said on paragraph 1:—'Those who have a mind to do something in the world, when they look at this line, and its symbolism, will learn how they ought to exert themselves.'
Rather in opposition to what I have said on the Text of line 4, the 'Daily Lecture' observes here:—'The cultivation of one's self, which is represented here, is fundamental to the government of others.'
2:XLIX Wise men, occupying themselves with the determination of the seasons and questions of time, have in all ages based their judgments on the observation of the heavenly bodies. We find this insisted on in the first book of the Shû, by the ancient Yâo. But how this application of the Great Symbolism really flows from it, I must confess myself unable to discover. Once, however, when I was conversing about the Yî with a high Chinese dignitary, who was a well-read scholar also so far as his own literature was concerned, he referred to this paragraph as proving that all our western science had been known to Fû-hsî and Confucius!
What is said on the several lines is sufficiently illustrated in the notes on the Text.
2:L The Great Symbolism here has come before us in the treatise on the Thwan. Of the application of that symbolism I can only say that, as has been seen in many other hexagrams, while good enough in itself, it is far-fetched.
The same remark may be made on the explanation of the Text of the first line. I can myself do little more than guess at its meaning. The Khang-hsî editors observe that nothing is said about the case of the 'concubine' in the Text; but that it is covered by the following the more noble,' 'so condensed and complete are the words of the sage!'
The same editors find a pregnant sense in the conclusion of paragraph 2:—'There will be no fault in me to which my enemy can point, and his disposition to find fault will be diminished.'
'What was required of the caldron in the third line was that that line and line 5, instead of 6, should be correlates;' but there is little meaning in such a statement.
The subject of line 4 cannot be trusted again. He has failed in doing what was his proper work.
2:LI The account of the Great Symbolism here calls for no remark. Nor does the application of it; but may it not be too late to fear, and order anew one's thoughts and actions when the retributions in providence are taking place? Commentators are haunted by the shadow of this question; but they are unable rightly to meet it.
Paragraph 1 is the same as 2 in Appendix I.
Paragraph 4. Compare paragraph 4 of hexagram 21, Appendix II.
2:LII According to the view of the Khang-hsî editors, the application should be translated:—'The superior man, in accordance with this, thinks anxiously how he shall not go beyond the duties of his position.' It is difficult to decide between this shade of the meaning, and the more common one which I have followed.
The toes play a great part in walking; but they are here kept at rest, and so do not lose the correct idea of Kăn.
There is no correlation between lines 2 and 3, and thence the subject of 3 will hold on its upward way without condescending to 2.
Khăng-žze finds an unsatisfactory auspice in paragraph 4. Line 4 represents a great minister who should be able to guide all to rest where they ought to be; but he can only keep himself from agitation.
Yü Păn (Ming dynasty) says on paragraph 5:—'Words should not be uttered rashly. Then, when uttered, they will be found accordant with principle. But it is only the master of the virtue belonging to the due mean who can attain to this.'
2:LIII The Khang-hsî editors, to bring out the suitability of the Great Symbolism and its application, say:—'A tree springing up on the ground is a tree as it begins to grow. A tree on a hill is high and large. Every tree when it begins to grow, shows its branches and twigs gradually becoming long. Every morning and every evening show some difference; and when the tree is high and great, whether it be of an ordinary or extraordinary size, it has taken years to reach its dimensions. This illustrates the difference between the advance in Shăng (46) and that in Kien. Then the maintenance of extraordinary virtue in the application and the improvement of manners is a gradual process. The improvement of the manners, moreover, flows from the maintenance of the extraordinary virtue; which implies also a gradual operation and progress.'
Paragraph 1. The danger is the result of circumstances; the small officer has not brought it on himself.
Paragraph 2. Only the geese appear in this paragraph; but the writer is thinking of the advancing officer. I cannot but think that in the language and sentiment also there is an echo of the Shih King, 1, ix, ode 6.
The 'separation from his comrades' has respect to line 3 not finding its correlate in 6. 'The wife's failing in her proper course' has respect to the line being undivided and not in the centre.
Khăng-žze says, on paragraph 4, that humility and right-doing will find rest and peace in all places and circumstances.
Paragraph 5. 'The natural issue cannot be prevented:'—the wife will have a child minister and ruler will meet happily.
Paragraph 6. See on the Text. But it is difficult to see the aptness of the symbolism.
2:LIV Thunder rolling above is supposed to produce movement in the waters of the marsh below. The combination of this symbolism in Kwei Mei is recognised as an evil omen in the case which the name denotes. The application of it is not inappropriate.
Paragraph 1. 'It is the constant practice (for such a case)' seems to mean that an ancillary wife has no right to the disposition of herself, but must do what she is told. Thus it is that the mean position of the younger sister does not interfere with the service she can render.
The addition to the Text of 1 the purpose' in paragraph 4 is to show that the putting marriage off is on the part of the lady and not on the other side.
2:LV Lightning appears here as the natural phenomenon of which Lî is the symbol. The virtues attributed to the two trigrams are certainly required in the application of them which is subjoined; but that application has little or nothing to do with the explanation of the hexagram supplied by the Text.
I hardly understand the conclusion of paragraph 1. My translation of it is according to the view of Kû Hsî, if I rightly understand that.
Paragraph 2. It is by such sincerity that the mind is affected,—that is, the mind of the ruler occupying line 5.
Line 3 has a correlate in 6, which is weak, and as it were out of the game. The light in 3 moreover is hidden. Hence the symbolism; and through the blindness of its subject his hurt, which unfits him to be employed.
The line undivided like 4 is 1; perhaps we might translate—'He meets with the subject of the parallel line.'
No one but himself has any confidence in the subject of line 6. He holds himself aloof from others, and they leave him to himself.
2:LVI Different attempts are made to bring the idea of a travelling stranger out of the trigrams Kăn and Lî; but none of them is satisfactory. Let Khung Ying-tâ's view serve as a specimen of them:—'A fire on a mountain lays hold of the grass, and runs with it over the whole space, not stopping anywhere long, and soon disappearing;—such is the emblem of the traveller.' The application may be derived well enough from the attributes of the trigrams; but does not fit in with the lessons of the Thwan and Hsiang.
The meanness of the subject of line 1 does not arise from the nature of his occupation; but from his mind and aim being emptied of all that is good and ennobling.
Strong and trusty servants are the most important condition for the comfort and progress of the traveller; and therefore it alone is resumed and expanded.
The subject of line 3 treats those below him with violence and arrogance, which of course alienates them from him.
'He has not got into his proper position' seems to say no more than that 4 is a strong line in an even place.
It is difficult to say what 'he has reached a high place' means. The fifth line is not in this hexagram the ruler's seat; but by his qualities and gifts the subject of it attracts the attention and regard of his friends and of his ruler.
The spirit that possesses the subject of line 6 is one of haughty arrogance, with which the humility that ought to characterise him cannot co-exist. His careless self-sufficiency has shut his mind against all lessons of wisdom.
2:LVII I have said on the Thwan that some commentators make the upper trigram symbolical of the ordinances of the ruler and the lower symbolical of the obedience of the people. E. g., Khăng-žze says:—'Superiors, in harmony with the duty of inferiors, issue their commands; inferiors, in harmony with the wishes of their superiors, follow them. Above and below there are that harmony and deference; and this is the significance of the redoubled Sun. When governmental commands and business are in accordance with what is right, they agree with the tendencies of the minds of the people who follow them.'
Paragraph 2 seems to say that the sincerity of purpose indicated by the central position of the second line conducts its subject to the right course, despite the many considerations that might distract him.
'The will is exhausted' in paragraph 3 intimates that 'the repeated efforts' made by its subject have exhausted him. He can now only regret his failures.
What is said in paragraph 6 proceeds on a different view of the Text from that which I have followed.
2:LVIII The application of the Great Symbolism here will recall to many readers the Hebrew maxims in Proverbs xxvii. 17, 19. The sentiment of it, however, does not readily fit in to the teaching of the hexagram as set forth in the Text.
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.
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.
2:LIX The 'in accordance with this' must be equivalent to—'to remedy the state of things thus symbolised.' What follows certainly 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 16, q. v.
'The natural course' pursued by the subject of line 1 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 Kû Hsî.
For paragraph 6 see the note on line 6 under the Text.
2:LX Various explanations of the Great Symbolism have been attempted. E. g., Khăng-žze 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.
2:LXI Dissatisfied with previous attempts to explain the Great Symbolism, the Khang-hsî 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.
2:LXII The Khang-hsî 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.
2: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: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.
Kû Hsî and others suspect an error in the text of paragraph 1; yet a tolerable meaning comes from it as it stands.
The Khang-hsî 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.
Khăng-žze 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 paragraph 6 indicate a want of caution, and an unwillingness to submit one's impulses to the regulation of reason and prudence.