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Footnotes

XXV Wang is the symbol of being reckless, and often of being insincere; Wû Wang is descriptive of a state of entire freedom from such a condition; its subject is one who is entirely simple and sincere. The quality is characteristic of the action of Heaven, and of the highest style of humanity. In this hexagram we have an essay on this noble attribute. An absolute rectitude is essential to it. The nearer one comes to the ideal of the quality, the more powerful will be his influence, the greater his success. But let him see to it that he never swerve from being correct.

The first line is strong; at the commencement of the inner trigram denoting movement, the action of its subject will very much characterise all the action set forth, and will itself be fortunate.

Line 2 is weak, central, and in its correct place. The quality may be predicated of it in its highest degree. There is an entire freedom in its subject from selfish or mercenary motive. He is good simply for goodness' sake. And things are so constituted that his action will be successful.

But calamity may also sometimes befal the best, and where there is this freedom from insincerity; and line 3 being weak, and in the place of an even line, lays its subject open to this misfortune. 'The people of the neighbourhood' are of course entirely innocent.

Line 4 is the lowest in the trigram of strength, and 1 is not a proper correlate, nor is the fourth the place for a strong line. Hence the paragraph must be understood as a caution.

Line 5 is strong, in the central place of honour, and has its proper correlate in 2. Hence its subject must possess the quality of the hexagram in perfection. And yet he shall he sick or in distress. But he need not be anxious. Without his efforts a way of escape for him will be opened.

Line 6 is at the top of the hexagram, and comes into the field when the action has run its course. He should be still, and not initiate any fresh movement.

App-1-1:XXV The advocates of one trigram's changing into another, which ought not to be admitted, we have seen, into the interpretation of the Yî, make Wû Wang to be derived from Sung (No. 6), the second line there being manipulated into the first of this; but this representation is contrary to the words of the text, which make the strong first line come from the outer trigram, i. e. from Khien. And so it does, as related, not very intelligibly, in Appendix V, 10, Kăn, the lower trigram here, being the eldest son,' resulting from the first application of Khwăn to Khien. The three peculiarities in the structure of the figure afford the auspice of progress and success; and very striking is the brief and emphatic declaration, that such progress is 'the appointment of Heaven.'

App-2-1: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.'