I Ching (Yi King, Book of Changes)

72. The language of him who is meditating a revolt (from the right) betrays his inward shame; that of him whose inward heart doubts about it diverges to other topics. The words of a good man are few; those of a coarse man are many. The words of one who slanders what is good are un- Chapter XII, paragraphs 66-72, is generally divided into three sections;—the first, embracing 66-68 ; and treating of the sages, the makers of the Y1, as themselves independent of it, knowing all that it enables us to know, and able to accomplish all that it en¬ ables us to accomplish; the second, embracing 69-71, and telling how the sages formed the YI, and made all men, by means of it, partakers of their now unlimited knowledge and power; the third, comprised in paragraph 72, and saying, if it be genuine and in its proper place, that the ordinary speech of men is as mysterious and indicative of what is in them, as the explanations of the Yi are, when we consider who were its authors. ‘The sages,’ who are the subject of 65-68, are not mentioned in the text; but 67 makes it plain that the subject must be some per¬ sonal being or beings. Neither Khien nor Khwan can 1 rejoice in heart, and weigh carefully matters occasioning anxiety.’ The com¬ mentators generally interpolate ‘ the sages; ’ even Ying-ta of the Thang dynasty, who does not introduce the sages in his exposition, yet makes the subject to be ‘ the disposer and nourisher of all things.’ He gets to his view by an unnatural interpretation of two characters in 67, which are now thrown out of the text by all critics as not genuine. That ‘ the sages ’ is really the subject in the mind of the writer appears from the express mention of them in 69, when also ‘heaven and earth’ take the place of AYzien and Khwan. It is absurd, not to say blasphemous, to assume that the sages who made the Yi had the knowledge and ability here ascribed to them; but the theory of the Yi as containing a scheme for the discovery of the future necessitated the ascribing such attri¬ butes to them. Compare with the whole Section, and especially with paragraph 68, what is said in ‘ the Doctrine of the Mean,’ chapter 24.

The first Section shows how the sages were themselves indepen¬ dent of the Y1, and had no need of it; the second goes on to tell how they devised and constructed it, to make all men equal to themselves in a knowledge of phenomena and human events, and of their indications of, and issues in, the future. Summing up its substantial; those of him who is losing what he ought to keep are crooked. lessons, the editors of the imperial edition say, ‘There is no passage in the Appendix more full and clear than this on the five points in regard to the lines which the student of the Yi has to attend to. Those points are:—their time, position, quality, mutual nearness, and responsive relation. It is by a consideration of the two latter points, moreover, that he must form his judgment on their appro¬ priateness or inappropriateness in the three others.’ Paragraph 72 has really no connexion with the rest of the chapter. I have stated above how the critics attempt to make out such a connexion; but I agree myself with P. Regis, who appends to his version of the paragraph this note :—‘ Quae sententiae quidem sapiunt doctrinam Confucianam, at non ordinem, utpote cum praecedentibus minime cohaerentes, sed omnino ab iis abscissae avulsaeque.’

Supplementary to the Thwan andYao on the first and second Hexagrams, and showing how they may be interpreted of man’s nature and doings. Chapter I. i. What is called (under W/Een) ‘the great and originating ’ is (in man) the first and chief quality of goodness ; what is called ‘ the penetrating ’ is the assemblage of excellences ; what is called ‘ the advantageous ’ is the harmony of all that is right ; and what is called ‘ the correct and firm ’ is the faculty of action. 2. The superior man, embodying benevolence, is fit to preside over men; presenting the assemblage of excellences, he is fit to show in himself the union of all propriety; benefiting (all) creatures, he is fit to exhibit the harmony of all that is right; correct and firm, he is fit to manage (all) affairs. 3. The fact that the superior man practises these four virtues justifies the application to him of the words— 1 K/nen represents what is great and origin¬ ating, penetrating, advantageous, correct and firm.’ The title of this Appendix is in Chinese the Wan Yen Ai'wan, ‘The Record of Wan Yen;’ and according to the analogy of the titles of the three Appendixes that follow, Wan should per¬ form the part of a verb and Yen that of a substantive. So the characters are usually taken, and to Wan is given the meaning of ‘Explaining (Shih);’ and to Yen that of ‘Words or Sentences,’ meaning the Thwan of king Wan, and the Yao of the duke of Aau on the first two hexagrams. The document treats of these,

Chapter II. 4. What is the meaning of the words under the first line undivided, ‘ The dragon lies hid (in the deep);—it is not the time for active doing?’ The Master said :—‘ There he is, with the powers of the dragon, and yet lying hid. The influence of the world would make no change in him ; he would do nothing (merely) to secure his fame. He can live, withdrawn from the world, without regret; he can experience disapproval without trouble of mind. Rejoicing (in opportunity), he carries his principles and of no others. ‘ It shows the amount and depth of meaning in them,’ says ATi Hsi, ‘and the other hexagrams may be treated after the analogy supplied here.’ Confucius, it is said by others, died before he was able to carry out the plan which he had formed. But, as I have shown in the Introduction (pp. 28-30), it is more than doubtful whether we have in this Appendix anything at all directly from the sage. Chapter I, paragraphs 1-3, shows how the attributes of AAien, as explained by king Wan, are to be understood of the constituent principles of human nature. What is remarkable is, that we find paragraphs 1, 2, with very little variation, in one of the narra¬ tives of the Bo Wwan, as having been spoken by a marchionessdowager of Lu in b.c. 564, several years before Confucius was born. One so familiar as Au Hsi was with all the classical literature of his country could not be ignorant of this. His solution of the questions arising from it is, that anciently there was this explana¬ tion of the characters of king Wan; that it was employed by Shu Afiang (of Lu), and that Confucius also availed himself of it; while the chronicler used, as he does below, the phraseology of ‘ The Master said,’ to distinguish the real words of Confucius from such ancient sayings. But who was this chronicler? No one can tell. The legitimate conclusion from Au’s criticism is this, that so much of this Appendix as is preceded by ‘ The Master said ’ is from Confucius ;—so much and no more.

The ascription in paragraph 3 of ‘ the four virtues ’ to the supe¬ rior or normal man, man in his best estate, and yet inferior to ‘ the sagely man,’ is Confucian,—after the style of the teaching of the Master in the Analects. into action ; sorrowing (for want of opportunity), he keeps with them in retirement. Yes, he is not to be torn from his root (in himself).’ This is ‘ the dragon lying hid.’ 5. What is the meaning of the words under the second line, ‘ The dragon shows himself and is in the field;—it will be advantageous to see the great man?’ The Master said:—‘There he is, with the dragon’s powers, and occupying exactly the central place. He is sincere (even) in his ordinary words, and earnest in his ordinary conduct. Guarding against depravity, he preserves his sincerity. His goodness is recognised in the world, but he does not boast of it. His virtue is extensively displayed, and transformation ensues. The language of the Y i, “ The dragon show's himself and is in the field ;—it will be advantageous to see the great man,” refers to a ruler’s virtue.’ 6. What is the meaning of the words under the third line, ‘ The superior man is active and vigilant all the day, and in the evening (still) careful and apprehensive;—the position is dangerous, but there will be no mistake ? ’ The Master said :—‘ The supe¬ rior man advances in virtue, and cultivates all the sphere of his duty. His leal-heartedness and good faith are the way by which he advances in virtue. His attention to his words and establishing his sin¬ cerity are the way by which he occupies in his sphere. He knows the utmost point to be reached, and reaches it, thus showing himself in accord with the first springs (of things); he knows the end to be rested in, and rests in it, thus preserving his righte¬ ousness in accordance with that end. Therefore he occupies a high position without pride, and a low

position without anxiety. Thus it is that, being active and vigilant, and careful (also) and apprehen¬ sive as the time requires, though his position be perilous, he will make no mistake.’ 7. What is the meaning of the words under the fourth line, ‘He is as if he were leaping up, (but still) is in the deep;—there will be no mistake?’ The Master said :—‘ He finds no permanent place either above or below, but he does not commit the error (of advancing). He may advance or recede ;—■ there is no permanent place for him : but he does not leave his fellows. The superior man, advancing in virtue and cultivating the sphere of his duty, yet wishes (to advance only) at the (proper) time, and therefore there is no mistake.’ 8. What is the meaning of the words under the fifth line, ‘ The dragon is on the wing in the sky;— it will be advantageous to see the great man?’ The Master said :—‘ Notes of the same key respond to one another; creatures of the same nature seek one another; water flows towards the place that is (low and) damp; fire rises up towards what is dry; clouds follow the dragon, and winds follow the tiger:— (so) the sage makes his appearance, and all men look to him. Things that draw their origin from heaven move towards what is above; things that draw their origin from the earth cleave to what is below:—so does everything follow its kind.’

9. What is the meaning of the words under the topmost line, ‘ The dragon exceeds the proper limits ;—there will be occasion for repentance ?’ The Master said :—‘ The position is noble, but it is not that of office; (its occupant) dwells on high, but he has no people (to rule); and the men of talent and virtue in the positions below will give him no aid ;—should he move in such a case, there will be occasion for repentance.’ In chapter II, paragraphs 4-9, Confucius is introduced, ex¬ plaining, with considerable amplification, what is said by the duke of Aau under the several lines of the hexagram. ‘ The dragon ’ becomes the symbol of ‘ the superior manand of ‘ the great man,’ or the sage upon the throne. The language approaches at times to the magniloquence of Mencius, while in paragraph 8 the voice hardly seems to be that of the sage at all. With paragraph 5, compare chapters 8 and 14 of ‘the Doc¬ trine of the Mean,’ agreeing much in language and sentiment with what we have here. The line, a strong or undivided line, and therefore yang, is said to be ‘ exactly in the central place;’ but the line is in the second, an even place, that proper to a yin line ; and in other passages this might be explained in an unfavourable way. The Chinese character £ang has the meaning given to it, now of ‘ exact,’ and now of ‘ correct,’ the latter being always favourably interpreted.

Paragraph 8. The fifth is almost always the place of honour and authority in the hexagram, and therefore ‘the great man’ here con¬ tinues to be the great man, ‘the sage.’ The argument is that as things of the same kind respond to and seek one another, so is it with the sage and ordinary man. They are of the same kind, though far apart; and when a sage appears, all other men look to him with admiration and hope. The continuity of the illustrations, however, is broken by the introduction of the dragon and clouds, and the tiger and wind. Are these of the same kind ? Kil Hsi says he does not think that the real dragon and real tiger are intended; but he does not tell us how he understood the terms. 3 ai Khmg (early in the Ming dynasty) says:—‘The dragon feels the influence of the clouds surcharged with rain, and rises from the deep, and when the tiger feels the approach of the cold winds he roars. Thus when the dragon rises, the clouds are sure to collect; and when the tiger screams, the winds followbut all this does not help us to appreciate any better the words of the text. And the concluding illustration is nearly as foreign to our way of conceiving things. By ‘things that draw their origin from heaven’ all animals ■—moving creatures'—are intended ; and by those that draw their origin from the earth are intended all plants,—things that stand and

Chapter III. 10. ‘ The dragon lies hid;—it is not the time for active doing:’—the position is (too) low. 11. ‘The dragon shows himself and is in the field —the time (requires him still) to be unem¬ ployed. 12. ‘ All the day active and vigilant:’—(he now) does his (proper) business. 13. ‘ He is as if he were leaping up, (but still) is in the deep :’—he is making trial of himself. 14. ‘The dragon is on the wing in the sky:’— (the subject of the line) is on high and ruling. 15. ‘The dragon exceeds the proper limit, and there will be occasion for repentance:’—when things have been carried to extremity, calamity ensues. 16. Undivided lines appear in all these representa¬ tions of the great and originating power denoted by Ktrie n :—(what follows in the Yao tells us how) all under the sky there will be good order. do not move. The former turn their heads to the sky, and the latter their roots to the earth. So we read in ATi Hsi; but I con¬ tinue to wonder that Confucius selected such illustrations and spoke in such a style. Paragraph 9. As I have said above, the place of honour and authority in the hexagram belongs to the fifth line, and no other plays so unimportant a part as the sixth; and hence it is repre¬ sented here as having ‘ no place ’ at all. Before he whom it re¬ presents is called to act, the battle has been won or lost. Movement from him will only accelerate and intensify the result.

Chapter III, paragraphs 10-16, goes over again the Yao of the duke of Aau with very brief explanations, grounded chiefly on the consideration of the place or position occupied by the several lines, and the time of their introduction into the action of the hexagram. Paragraph 16. See the note on the Text of Kh\er\, corresponding to this line, page 58, and also that on paragraph 7 of the symbolism of the figures and lines, Section i, page 165. There is the same Chapter IV. 17. ‘ The dragon lies hid in the deep;—it is not the time for active doing:’—the energy denoted by the undivided line is laid up and hid away as in the deep. 18. ‘ The dragon appears in the field —all under heaven (begins to be) adorned and brightened. 19. ‘All the day active and vigilant:’—continu¬ ally, as the time passes and requires, does he act. 20. ‘He is as if he were leaping up, (but still) is in the deep :’—a change is taking place in the method indicated by (this) Khxen diagram. 21. ‘The dragon is on the wing in the sky:’— this shows that his place is based on his heavenly virtue.

22. ‘The dragon exceeds the (proper) limit;— there will be occasion for repentance :’—the time is come to an end, and so also is his opportunity. 23. Undivided lines appear in all these repre¬ sentations of the great and originating power denoted by Kkien :—and (from what follows in the Yao) we see the model (of action) afforded by heaven. difficulty in understanding the first part of the short paragraph; the conclusion of it must be a consequence of the language of the Yao, though it is not repeated here. Chapter IV, paragraphs 17-23, goes over the same ground for a third time, treating the various paragraphs chiefly from the stand¬ point of time. Paragraph 17 tells us that time and circumstances are essential, as well as inward power, to successful development and demonstration. In paragraph 18, the words of the Yao about meeting with the great man are not quoted, but they prompted the latter half of it. Paragraph 19. Compare the language on paragraph 6, towards the end. Paragraph 20. The subject passes here from the lower trigram and enters into the upper. We are told not to lay stress on ‘the method of.Oien.’ In paragraph 21 we have the sage upon the

Chapter V. 24. The ‘greatness’ and ‘originating’ represented by Kh ien refer to it as (the symbol of) what gives their beginning (to all things), and (also) secures their growth and development. 25. * The advantageousness and the correctness and firmness ’ refer to its nature and feelings (as seen in all the resulting things). 26. Kh ien, (thus) originating, is able with its admirable benefits to benefit all under the sky. We are not told how its benefits are conferred; but how great is (its operation) ! 27. How great is (what is emblemed by) W/zien!— strong, vigorous, undeflected, correct, and (in all these qualities) pure, unmixed, exquisite ! 28. The six lines, as explained (by the duke of Wau), bring forth and display (its meaning), and everything about it is (thus) indirectly exhibited. 29. (The great man) at the proper time drives with these six dragons through the sky. The clouds move, and the rain is distributed; all under heaven enjoys repose. throne. Time and opportunity are both in progress in 19 ; here in 22, they are both passed, have reached their extremity or end. Paragraph 23:—see on paragraph 16. 1 The model of heaven,’ says Wu Ktmx'g, ‘is the due blending of the strong and active with the weak and passive, the regulation of movement in accordance with the highest reason, so that there shall be neither excess nor deficiency.’

Chapter V, paragraphs 24-29. The author here, leaving the treatise on the symbolism of the Yao, turns to that on the Th wan, or expositions of king Wan, and amplifies it, not quoting from it, however, so fully and exactly, as he has done in the previous chapters from the Yao. Paragraphs 24 and 25 are based on the statement of the signi¬ ficance of the Thwan under Kh ien, and noton the treatise on the symbolism. The originating power cannot be separated from that of penetration and development. The latter issues from the former Chapter VI. 30. In the superior man his conduct is (the fruit of) his perfected virtue, which might be seen therefore in his daily course; but the force of that phrase, ‘ lying hid,’ requires him to keep re¬ tired, and not yet show himself, nor proceed to the full development of his course. While this is the case, the superior man (knows that) it is not the time for active doing. 31. The superior man learns and accumulates the results of his learning ; puts questions, and discrimi¬ nates among those results; dwells magnanimously and unambitiously in what he has attained to; and carries it into practice with benevolence. What the Y1 says, ‘ The dragon appears in the field :—it will be advantageous to meet with the great man,’ has reference to the virtuous qualities of a ruler (as thus described).

32. In the third line there is a twofold (symbol of) strength, but (the position) is not central. (Its as the summer follows on the spring, according to an illustration of Kh Hsi. ‘ The advantageousness ’ and ‘ firm correctness,’ he compares also to the autumn and winter, saying that the Kh\en power in its essence, as it is in itself, is best described by these two latter characteristics, while the two former describe it in its opera¬ tion. It is thus that he tries to give his readers an idea of what he understood by ‘nature and feelings’ in 25. But this chapter treats of the Kh\e.n power in nature rather than in humanity. Confining our view to the power so operating, we cannot say that the descrip¬ tion of it in 26 and 2) is magniloquent or hyperbolical. Paragraph 28 returns to the explanations of the lines of the hexagram by the duke of Km., which exhibit the power in different positions and relations, bringing out all its significance ; and then 29 confines us to the fifth line, in which we have its ideal. The spheres of nature and of men seem to be in the view of the author, and therefore I introduce 1 the great man,’ as the subject, after the example of the best critics. Like the clouds and the rain to the thirsty earth, so is the rule of the sage to expectant humanity.

occupant) is not in heaven above, nor is he in the field beneath. Therefore there must be active vigi¬ lance and cautious apprehension as the time requires ; and though (the position be) perilous, there will be no mistake. 33. In the fourth line there is (the symbol of) strength, but (the position) is not central. (Its occupant) is not in heaven above, nor is he in the field beneath, nor is he in the place of man inter¬ mediate. Hence he is in perplexity; and being so, he has doubts about what should be his movements, and so will give no occasion for blame. 34. The great man is he who is in harmony, in his attributes, with heaven and earth ; in his bright¬ ness, with the sun and moon ; in his orderly pro¬ cedure, with the four seasons; and in his relation to what is fortunate and what is calamitous, in har¬ mony with the spirit-like operations (of Providence). He may precede Heaven, and Heaven will not act in opposition to him; he may follow Heaven, but will act (only) as Heaven at the time would do. If H eaven will not act in opposition to him, how much less will men! how much less will the spirit-like operation (of Providence)!

35. The force of that phrase—‘exceeding the proper limits ’—indicates the knowing to advance but not to retire ; to maintain but not to let perish ; to get but not to lose. 36. He only is the sage who knows to advance and to retire, to maintain and to let perish ; and that with¬ out ever acting incorrectly. Yes, he only is the sage! Chapter VI, paragraphs 30-36. The author leaving the Tli wan, turns again to the treatise on the symbolism of the Ydo, his main [16] E e Chapter I. i. (What is indicated by) Khwan is most gentle and weak, but, when put in motion, is object being to show how reasonable are the decisions and lessons of the duke of Aau. The subject of paragraph 30 has the virtue ; but his position in the lowest place shows that his time is not yet come. In paragraph 31 we have the superior man developing, by means of the processes described, into ‘ the great man,’ with the attributes of a ruler, the appearance of whom is a blessing to men. The twofold symbol of strength in paragraph 32 is the yang or undivided line in the third place (odd) proper to it. There will be no mistake, because the subject of the line, in the exercise of his caution, will abstain from any forward movement.

According to paragraph 63 of last Appendix, Section ii, both the third and fourth lines in the hexagram belong to man, and are intermediate between those of heaven and those of earth. Khung Ying-ta, to get over the difficulty in what is said on the fourth line, says that, as a matter of fact and locally, man is nearer earth than heaven, and is aptly represented therefore by the third line and not by the fourth;—I prefer to point out the inconsistency, and leave it. The subject of this fourth line will move very cautiously, and so escape blame. The eulogium of ‘ the great man ’ in paragraph 34 cannot fail to recall to the classical scholar the thirty-first and other chapters of ‘the Doctrine of the Mean,’ where the sage is described as ‘The Equal of Heaven.’ In one sentence here he is spoken of as sometimes taking precedence of Heaven, which then does not act in opposi¬ tion to him! I do not know of any statement about the sage, coming without doubt from Confucius, that is so extravagant as this. It is difficult—in fact impossible—to say from the Yi itself, what we are to understand by the kwei shan, which I have translated here by‘the spirit-like operations (of Providence).’ The compound denomination does not often occur in the book. In Appendix III, Section i, 21, kwei is the anima and shan the animus; and in paragraph 50,1 have translated the terms by ‘the contracting and expanding operations.’ In Appendix I, page 226 and page 259, the name is used as in the present text. That second instance and this

hard and strong; it is most still, but is able to give every definite form. 2. ‘By following, it obtains its (proper) lord,’ and pursues its regular (course). 3. It contains all things in itself, and its trans¬ forming (power) is glorious. 4. Yes, what docility marks the way of Khwan ! It receives the influences of heaven, and acts at the proper time. Chapter II. 5. The family that accumulates good¬ ness is sure to have superabundant happiness, and the family that accumulates evil is sure to have superabundant misery. The murder of a ruler by paragraph were evidently constructed, the one on the model of the other. I think it likely that the breath or air, kin, became the name with the earliest Chinese for their first concept of spirit; then the breath inspired or inhaled was called kwei, and became the name for the grosser part of the spirit, returning to the earth; and shan, the breath exhaled or expired, the name for the subtler and intellec¬ tual spirit, ascending to a state of activity and enjoyment. The explanations of the terms in the R Ya and other dictionaries seem to justify this view. The combination kwei shan is sometimes best translated by '■ spiritual beings.’ The school of the Sung philosophy understand by it—the contracting and expanding of the primary matter, or that matter conceived of in two forms or with two opposite qualities. .A 7 zang-jze says here that ‘ Heaven and earth are another name for tao, and kwei shan another name for “the vestiges of making and transformation;” and that the sage being in harmony with the tao or practical reason of the universe, how can men or the kwei shan be contrary to him?’ Whatever be thought of the Sung speculations and theories, I think that a trans¬ lator ought to give an indication of the primary meaning of the name kwei shan.

Paragraphs 35 and 36 suggest the description of Confucius by Mencius, V, ii, 1, 5, as the one among the sages who was most governed by the consideration of time, doing continually what the circumstances of the time required. his minister, or of his father by a son, is not the result of the events of one morning or one evening. The causes of it have gradually accumulated,— through the absence of early discrimination. The words of the Y1, ‘He treads on the hoar-frost; the strong ice will come (by and by),’ show the natural (issue and growth of things). 6. ‘ Straight ’ indicates the correctness (of the internal principle), and ‘ square,’ the righteousness (of the external act). The superior man, (thus represented), by his self-reverence maintains the inward (correctness), and in righteousness adjusts his external acts. His reverence and righteousness being (thus) established, his virtues are not solitary instances or of a single class. ‘ Straight, square, and great, working his operations, without repeated efforts, in every respect advantageous :’—this shows how (such a one) has no doubts as to what he does. 7. Although (the subject of) this divided line has excellent qualities, he (does not display them, but) keeps them under restraint. ‘ If he engage with them in the service of the king, and be successful, he will not claim that success for himself-.’—this is the way of the earth, of a wife, of a minister. The way of the earth is—‘ not to claim the merit of achievement,’ but on behalf (of heaven) to bring things to their proper issue.

8. Through the changes and transformations pro¬ duced by heaven and earth, plants and trees grow luxuriantly. If (the reciprocal influence of) heaven and earth were shut up and restrained, we should have (a state that might suggest to us) the case of men of virtue and ability lying in obscurity. The words of the Yl,‘A sack tied up:—there will be no ground for blame or for praise,’ are in reality a lesson of caution. 9. The superior man (emblemed here) by the ‘ yellow ’ and correct (colour), is possessed of com¬ prehension and discrimination. He occupies the correct position (of supremacy), but (that emblem) is on (the lower part of) his person. His excellence is in the centre (of his being), but it diffuses a complacency over his four limbs, and is manifested in his (conduct of) affairs :—this is the perfection of excellence. 10. (The subject of) the yin (or divided line) thinking himself equal to the (subject of the) yang, or undivided line, there is sure to be ‘ a contest.’ As if indignant at there, being no acknowledgment of the (superiority of the subject of the) yang line, (the text) uses the term ‘ dragons.’ But still the (subject of neither line) can leave his class, and hence we have ‘ the blood ’ mentioned. The men¬ tion of that as being (both) ‘ azure and yellow ’ indicates the mixture of heaven and earth. Hea¬ ven’s (colour) is azure and earth’s is yellow.

The hexagram Khwan is dealt with in Section ii, and much more briefly than Khien in Section i. Much less distinct, more¬ over, is the attempt in it to show how the attributes of the hexagram are to be understood of the principles of human nature. The most important portion of the Section, perhaps, is paragraph 5, the first of chapter II, and I have spoken of it in the Introduction, pages 47 and 48. Treatise of Remarks on the Trigrams. Chapter I. i. Anciently, when the sages made the Y i, in order to give mysterious assistance to the spiritual Intelligences, they produced (the rules for the use of) the divining plant. 2. The number 3 was assigned to heaven, 2 to earth, and from these came the (other) numbers. 3. They contemplated the changes in the divided and undivided lines (by the process of manipulating the stalks), and formed the trigrams; from the movements that took place in the strong and weak lines, they produced (their teaching about) the sepa¬ rate lines. There ensued a harmonious conformity to the course (of duty) and to virtue, with a dis¬ crimination of what was right (in each particular case). They (thus) made an exhaustive discrimina¬ tion of what was right, and effected the complete development of (every) nature, till they arrived (in the Yi) at what was appointed for it (by Heaven).

Chapter I, paragraphs 1-3, treats of the rise of the scheme of the Yi from the wonderful qualities of the divining plant, the use of certain numbers, and the formation of the lineal figures. P. Regis translates paragraph 1 by—‘ The ancient (sages), the most excellent men, were the authors of the Yi-king, in making which they were assisted by an intelligent spirit, who for their help produced the plant called Shih.’ But the text will not admit of this version, nor have I found the view given in it in any Chinese writer. It is difficult to make up one’s mind whether to translate—‘ the sage,’ or ‘ the sages.’ Khung Ying-ta contends that the writer had Fu-hsi and him alone in his Chapter II. 4. Anciently, when the sages made the Yi, it was with the design that (its figures) should be in conformity with the principles underlying the natures (of men and things), and the ordinances (for them) appointed (by Heaven). With this view they exhibited (in them) the way of heaven, calling (the lines) yin and yang; the way of earth, calling (them) the weak (or soft) and the strong (or hard); and the way of men, under the names of benevolence

mind. To me it seems otherwise. FCi-hsi, if we accept the testi¬ mony of universal Chinese consent, made the eight trigrams; but he did not make the Yi, which, by the same consent, was the pro¬ duction of king Wan and his son. The text would seem to say that the sages ‘ produced ’ the plant, but this is so extravagant that the view indicated in my supplementary clause appears in all the best commentators. So understood, the Yi may be said to ‘ give mysterious assistance to the spiritual Intelligences,’ or, if we take that name as singular (according to the analogy of chapter 6), to the Divine Being in affording a revelation of His will, as in paragraph 3. We may well say that it is a pity the revelation should be so enigmatical ; but the author, it must be remembered, is writing from his own stand¬ point. Wan and his son, as I have endeavoured to show in the Introduction, merely wished to convey, under the style and veil of divination, their moral and political lessons. On paragraph 2 it is said that heaven is round; and as the cir¬ cumference of a circle is three times its diameter, hence 3 is the number of heaven. Again, earth is square, and as the circumference of a square is four times its length or breadth, or it consists of two pairs of equal sides, hence 2 is the number of earth.

The concluding statement about ‘ the other numbers ’ is under¬ stood of the manipulation of the divining stalks, as in Appendix III, i, 51. That manipulation, thrice repeated, might leave three stalks each time, and 3 x 3 = 9 ; or 2, being in the same way in all=6; or twice 3 and once 2 = 8; or twice 2 and once 3 = 7. These are the numbers of the 4 binary symbols, employed in forming the new figures; .■ , the old yang,= 9; — —:, the young yin, = 8; =-=, the young yang, = 7; and = =, the old yin, = 6. and righteousness. Each (trigram) embraced (those) three Powers ; and, being repeated, its full form con¬ sisted of six lines. A distinction was made of (the places assigned) to the yin and yang lines, which were variously occupied, now by the strong and now by the weak forms, and thus the figure (of each hexa¬ gram) was completed. Chapter III. 5. (The symbols of) heaven and earth received their determinate positions; (those for) mountains and collections of water interchanged their influences ; (those for) thunder and wind excited each other the more; and (those for) water and fire did each other no harm. (Then) among these eight symbols there was a mutual communication.

6. The numbering of the past is a natural pro¬ cess ; the knowledge of the coming is anticipation. Therefore in the Yi we have (both) anticipation (and the natural process). Chapter II. The top line in each trigram thus belongs to the category of heaven; the bottom line to that of earth; and the middle line to that of man. The odd places should be occupied, ‘ correctly,’ by the undivided lines; and the even by the divided. The trigram being increased to the hexagram, lines 5 and 6 were assigned to heaven; 1 and 2 to earth; and 3 and 4 to man. 5 is the yang characteristic of heaven, and 6 the yin; so 1 and 2 in regard to earth; while 3 represents the benevolence of man, and 4 his righteousness. But all this is merely the play of fancy, and confuses the mind of the student. Chapter III, paragraphs 5 and 6 , is understood, though not very clearly, by referring to the circular arrangement of the trigrams according to Fu-hsi, as shown in Figure 2, of Plate III. Para¬ graph 5 refers to the correlation of Kh'xen and Khwan, Kan and Tui, jS'an and Sun, Khan and LI. Paragraph 6 is less easy of apprehension. Starting in the same figure from Kh\en and num¬ bering on the left we come to iTan by a natural process. Then

Chapter IV. 7. Thunder serves to put things in motion ; wind to scatter (the genial seeds of) them ; rain to moisten them; the sun to warm them ; (what is symbolised by) Kan, to arrest (and keep them in their places); (by) Tui, to give them joyful course ; (by) Af/Hen, to rule them; and by Khwan, to store them up. Chapter V. 8. God comes forth in K an (to His producing work); He brings (His processes) into full and equal action in Sun; they are manifested to one another in Li; the greatest service is done for Him in Khwan; He rejoices in Tui; He struggles in AVien; He is comforted and enters into rest in Khhn; and He completes (the work of the year) in Kan. 9. All things are made to issue forth in Afan, which is placed at the east. (The processes of pro¬ duction) are brought into full and equal action in Sun, which is placed at the south-east. The being brought into full and equal action refers to the purity and equal arrangement of all things. Li gives the idea of brightness. All things are now made mani- we turn back, and numbering on the right, from Sun, we come by a backward process to Khwan. The same process is illustrated on a large scale by the circular arrangement of the 64 hexagrams in Plate I. But what the scope of the paragraph is I cannot tell, and am tempted to say of it, as P. Regis does, ‘ Haec observatio prorsus inanis est.’

In chapter IV we have the same circular arrangement of the trigrams, though they are named in a different order; the last first and the first last. The first four are mentioned by their elemental names; the last four by the names of their lineal figures. No special significance is attached to this. If it ever had any, it has been lost. fest to one another. It is the trigram of the south. The sages turn their faces to the south when they give audience to all under the sky, administering government towards the region of brightness :— the idea in this procedure was taken from this. Khwan denotes the earth, (and is placed at the south-west). All things receive from it their fullest nourishment, and hence it is said, ‘ The greatest service is done for Him in Khwan.’ Tui corresponds (to the west) and to the autumn,—the season in which all things rejoice. Hence it is said, 1 He rejoices in Tui.’ He struggles in K/n&n, which is the trigram of the north-west. The idea is that there the inactive and active conditions beat against each other. Khan denotes water. It is the trigram of the exact north,—the trigram of comfort and rest, what all things are tending to. Hence it is said, ‘ He is com¬ forted and enters into rest in Khan. Kan is the trigram of the north-east. In it all things bring to a full end the issues of the past (year), and prepare the commencement of the next. Hence it is said, ‘ He completes (the work of the year) in Kan.’

Chapter V, paragraphs 8 and 9, sets forth the operations of nature in the various seasons, as being really the operations of God, who is named Ti, ‘ the Lord and Ruler of Heaven.’ Those opera¬ tions are represented in the progress by the seasons of the year, as denoted by the trigrams, according to the arrangement of them by king Wan, as shown also in Plate III, Figure 2. ‘The greatest service is done for Ti in Khwan Yang Wan-li (of our twelfth century, but earlier than Ku Hsi) says :—‘ Khwan is a minister or servant. Ti is his ruler. All that a ruler has to do with his minister is to require his service.’ ‘ On the struggles in Khien’ he says:—‘jOien is the trigram of the north-west, when the yin influence is growing strong and the yang diminishing.’ The ‘purity’ predicated in paragraph 9 of things in Sun, was Chapter VI. 10. When we speak of Spirit we mean the subtle (presence and operation of God) with all things. For putting all things in motion there is nothing more vehement than thunder; for scattering them there is nothing more effective than wind ; for drying them up there is nothing more parching than fire; for giving them pleasure and satisfaction there is nothing more grateful than a lake or marsh; for moistening them there is nothing more enriching than water; for bringing them to an end and making them begin again there is nothing more fully adapted than Kan. Thus water and fire contribute together to the one object; thunder and wind do not act con¬ trary to each other; mountains and collections of water interchange their influences. It is in this way, that they are able to change and transform, and to give completion to all things.

explained by Alang Khang-/£Mng (our second century) as equiva¬ lent to 1 newness,’ referring to the brightness of all things in the light of spring and summer. On 1 all things receive from the earth their fullest nourishment’the same Yang, quoted above, says:— ‘ The earth performs the part of a mother. All things are its children. What a mother has to do for her children is simply to nourish them.’ Chapter VI is the sequel of the preceding. There ought to have been some mention of Shan or ‘Spirit’ in chapters. It is the first character in this chapter, and the two characters that follow show that it is here resumed for the purpose of being explained. As it does not occur in chapter g, we must suppose that the author of it here brings forward and explains the idea of it that was in his mind. Many of the commentators recognise this,—e. g. Liang Yin, as quoted in the Introduction, p. 33. Two other peculiarities in the style of the chapter are pointed out and explained (after a fashion) by 3hui -Wing (earlier, probably, than the Sung dynasty):—‘ The action of six of the trigrams is described, but no mention is made of Kh\e n or Khwan. But

Chapter VII. 11. A 7 /ien is (the symbol of) strength; Khwan, of docility; K an, of stimulus to movement; Sun, of penetration; Khan, of what is precipitous and perilous; Li, of what is bright and what is catching; Kan, of stoppage or arrest; and T u i, of pleasure and satisfaction. heaven and earth do nothing, and yet do everything; hence they are able to perfect the spirit-like subtilty of the action of thunder, wind, and the other things. (Moreover), we have the trigram Kan mentioned, the only one mentioned by its name, instead of our reading “ mountains.” The reason is, that the putting in motion, the scattering, the parching, and the moistening, are all the pal¬ pable effects of thunder, wind, fire, and water. But what is ascribed to Kan, the ending and the recommencing all things, is not so evident of mountains. On this account the name of the trigram is given, while the things in nature represented by the trigrams are given in those other cases. The style suitable in each case is employed.’ Chapter VII mentions the attributes, called also the ‘ virtues,’ of the different trigrams. It is not easy to account for the qualities—

‘ their nature and feelings ’—ascribed to them. Khung Ying-ta says:—‘AAien is represented by heaven, which revolves without ceasing, and so it is the symbol of strength; Khwan by the earth, which receives docilely the action of heaven, and so it is the symbol of docility; jYan by thunder, which excites and moves all things, and so it is the symbol of what produces movement; Sun by wind, which enters everywhere, and so it is the symbol of pene¬ tration ; Khan by water, found in a place perilous and precipitous, and the name is explained accordingly; Li by fire, and fire is sure to lay hold of things, and so it is the symbol of being attached to; Kan by a mountain, the mass of which is still and arrests progress, and so it is the symbol of stoppage or arrest; and Tui by a lake or marsh, which moistens all things, and so it is the symbol of satisfaction.’ The Khang-hsi editors consider this explanation of the qualities of the trigrams to be unsatisfactory, and certainly it has all the appearance of an ex post facto account. They prefer the views of the philosopher Shao (of our eleventh century), which is based on the arrangement of the undivided and divided lines in the figures. This to me is more unsatisfactory than the other. The editors say,

Chapter VIII. 12. Kh ien (suggests the idea of) a horse; Khwan, that of an ox; Van, that of the dragon ; Sun, that of a fowl; Khan, that of a pig; Li, that of a pheasant; Kan, that of a dog; and Tui, that of a sheep. Chapter IX. 13. Wen suggests the idea of the head; Khwan, that of the belly; Van, that of the feet; Sun, that of the thighs; Khan, that of the ears ; Li, that of the eyes ; Kan, that of the hands ; and Tui, that of the mouth. Chapter X. 14. Wen is (the symbol of) heaven, and hence has the appellation of father. Khwan is (the symbol of) earth, and hence has the appella¬ tion of mother. .Van shows a first application (of Khwan to V/den), resulting in getting (the first of) its male (or undivided lines), and hence is called ‘ the oldest son.’ Sun shows a first application (of Wen to Khwan), resulting in getting (the first of) its female (or divided lines), and hence is called ‘ the oldest daughter.’ Khan shows a second application moreover, that Shao’s account of the three yang trigrams, A'an, Khan, and Kan is correct, and that of the three yin, Sun, Li, and Tui incorrect; but this would be based on king Wan’s arrangement, which does not appear to have place here.

Chapter VIII. In the Great Appendix, p. 383, it is said that Fft-hsi, in making his trigrams, was guided by ‘ the consideration of things apart from his own person.’ Of such things we have a specimen here. The creatures are assigned, in their classes, to the different trigrams, symbolising the ideas in the last chapter. We must not make any difference of sex in translating their names. Chapter IX. Fft-hsi found also ‘ things near at hand, in his own person,’ while making the trigrams. We have here a specimen of such things. (of Khwan to Kh ien), resulting in getting (the second of) its male (or undivided lines), and hence is called ‘ the second son.’ Li shows a second appli¬ cation (of Kh ien to Khwan), resulting in getting the second of its female (or divided lines), and hence is called ‘ the second daughter.’ Kan shows a third application (of Khwan to Kh ien), resulting in get¬ ting (the third of) its male (or undivided lines), and hence is called ‘the youngest son.’ Tui shows a third application (of AVden to Khwan), resulting in getting (the third of) its female (or divided lines), and hence is called ‘the youngest daughter.’

Chapter XI. 15. AVzien suggests the idea of heaven; of a circle; of a ruler; of a father; of jade ; of metal; of cold; of ice; of deep red; of a good horse; of an old horse; of a thin horse; of a pie¬ bald horse; and of the fruit of trees. 16. Khwan suggests the idea of the earth; of a mother ; of cloth ; of a caldron ; of parsimony ; of a turning lathe ; of a young heifer ; of a large wag¬ gon ; of what is variegated; of a multitude; and of a handle and support. Among soils it denotes what is black. 17. Afan suggests the idea of thunder; of the dragon ; of (the union of) the azure and the yellow ; of development; of a great highway; of the eldest son; of decision and vehemence; of bright young bamboos; of sedges and rushes; among horses, of Chapter X has been discussed in the Introduction, pp. 49 and 50. Let it simply be added here, that the account which it does give of the formation of the six subsidiary trigrams is inconsistent ■with their gradual rise from the mutual imposition of the undivided and divided lines.

the good neigher; of one whose white hind-leg appears, of the prancer, and of one with a white star in his forehead. Among the productions of husbandry it suggests the idea of what returns to life from its disappearance (beneath the surface), of what in the end becomes the strongest, and of what is the most luxuriant. 18. Sun suggests the idea of wood; of wind; of the oldest daughter; of a plumb-line; of a carpenter's square ; of being white; of being long; of being lofty ; of advancing and receding ; of want of deci¬ sion ; and of strong scents. It suggests in the human body, the idea of deficiency of hair; of a wide forehead ; of a large development of the white of the eye. (Among tendencies), it suggests the close pursuit of gain, even to making three hundred per cent in the market. In the end it may become the trigram of decision. 19. Khan suggests the idea of water ; of channels and ditches (for draining and irrigation); of being hidden and lying concealed; of being now straight, and now crooked; of a bow, and of a wheel. As referred to man, it suggests the idea of an increase of anxiety; of distress of mind; of pain in the ears ;•—it is the trigram of the blood ; it suggests the idea of what is red. As referred to horses, it sug¬ gests the idea of the horse with an elegant spine ; of one with a high spirit; of one with a drooping head; of one with a thin hoof; and of one with a shambling step. As referred to carriages, it suggests one that encounters many risks. It suggests what goes right through; the moon; a thief. Referred to trees, it suggests that which is strong, and firmhearted.

20. Li suggests the emblem of fire; of the sun; of lightning; of the second daughter; of buff-coat and helmet; of spear and sword. Referred to men, it suggests the large belly. It is the trigram of dry¬ ness. It suggests the emblem of a turtle ; of a crab ; of a spiral univalve ; of the mussel; and of the tor¬ toise. Referred to trees, it suggests one which is hollow and rotten above. 21. Kan suggests the emblem of a mountain; of a by-path ; of a small rock; of a gateway ; of the fruits of trees and creeping plants; of a porter or a eunuch ; of the (ring) finger; of the dog; of the rat; of birds with powerful bills; among trees, of those which are strong, with many joints. 22. Tui suggests the emblem of a low-lying col¬ lection of water; of the youngest daughter; of a sorceress; of the mouth and tongue; of the decay and putting down (of things in harvest); of the removal (of fruits) hanging (from the stems or branches); among soils, of what is strong and salt; of a concubine ; and of a sheep. Chapter XI may be made to comprehend all the paragraphs from the 15th to the end, and shows how universally the ideas underlying the Y 1 are diffused through the world of nature. The quality of the several trigrams will be found with more or less of truth, and with less or more of fancy, in the objects mentioned in connexion with them. More needs not to be said on the chapter than has been done in the Introduction, pp. 53 and 54.

The Orderly Sequence of the Hexagrams. 1-3. When there were heaven and earth, then afterwards all things were produced. What fills up (the space) between heaven and earth are (those) all things. Hence {Kh ien and Khwan) are fol¬ lowed by K un 1 . Wun denotes filling up. 3-6. A'un is descriptive of things on their first production. When so produced, they are sure to be in an undeveloped condition. Hence K un is followed by Mang. Mang is descriptive of what is undeveloped,—the young of creatures and things. These in that state require to be nourished. Hence Mang is followed by Hsii. Hsti is de¬ scriptive of the way in which meat and drink (come to be supplied) 2 . Over meat and drink there are sure to be contentions 2 . Hence Hsti is followed by Sung. 6-8. Sung is sure to cause the rising up of the multitudes 3 ; and hence it is followed by Sze. Sze has the signification of multitudes 3 , and between multitudes there must be some bond of union. Hence it is followed by Pi, which denotes being attached to. 8-11. (Multitudes in) union must be subjected to some restraint. Hence Pi is followed by Hsiao

Khk. When things are subjected to restraint, there come to be rites of ceremony, and hence Hsiao Khx\. is followed by Li 4 . The treading (on what is proper) leads to Thai, which issues in a state of freedom and repose, and hence Li is followed by Thai. 11-16. Thai denotes things having free course. They cannot have that for ever, and hence it is followed by Phi (denoting being shut up and re¬ stricted). Things cannot for ever be shut up, and hence Phi is followed by Thung 3 an. To him who cultivates union with men, things must come to belong, and hence Thung 3 a n is followed by TaYh. Those who have what is great should not allow in themselves the feeling of being full, and hence T d Y ft is followed by Khi&n. When great possessions are associated with humility, there is sure to be pleasure and satisfaction; and hence Khien is followed by Yti. 16-19. Where such complacency is awakened, (he who causes it) is sure to have followers 5 . They who follow another are sure to have services (to perform), and hence Sui is followed by Ku 6 . Ku means (the performance of) services. He who per¬ forms such services may afterwards become great, and hence Kh is followed by Lin. Lin means great 6 .

19-23. What is great draws forth contemplation, and hence Lin is followed by Kwan. He who attracts contemplation will then bring about the union of others with himself, and hence Ivwan is followed by Shih Ho. Shih Ho means union. But things should not be united in a reckless or irregular way, and hence Shih PIo is followed by Pf. Pi denotes adorning. When ornamentation has been carried to the utmost, its progress comes to an end; and hence Pi is followed by Po. Po denotes decay and overthrow. 23-26. Things cannot be done away for ever. When decadence and overthrow have completed their work at one end, redintegration commences at the other ; and hence Po is followed by F u. When the return (thus indicated) has taken place, we have not any rash disorder, and F u is followed by Wu W ang. Given the freedom from disorder and insin¬ cerity (which this name denotes), there may be the accumulation (of virtue), and Wu Wang is followed by Ta Khl\. 26-30. Such accumulation having taken place, there will follow the nourishment of it; and hence Ta Khn is followed by 1. ! denotes nourishing. Without nourishment there could be no movement, and hence t is followed by Th Kwo. Things can¬ not for ever be in a state of extraordinary (progress); and hence Ta Kwo is followed by Khan. Khhn denotes falling into peril. When one falls into peril, he is sure to attach himself to some person or thing ; and hence Khan is followed by Li Li denotes being attached, or adhering, to.

31, 32. Heaven and earth existing, all (material) things then got their existence. All (material) things having existence, afterwards there came male and female. From the existence of male and female there came afterwards husband and wife. From husband and wife there came father and son. From father and son there came ruler and minister. From ruler and minister there came high and low. When (the distinction of) high and low had existence, after¬ wards came the arrangements of propriety and right¬ eousness. The rule for the relation of husband and wife is that it should be long-enduring. Hence Hsien is followed by Hang. Hang denotes long en¬ during 7 . 32-37. Things cannot long abide in the same place; and hence Hang is followed by Thun. Thun denotes withdrawing. Things cannot be for ever withdrawn; and hence Thun is succeeded by Ta Wwang. Things cannot remain for ever (simply) in the state of vigour; and hence Td Wwang is succeeded by 3 in. 3 in denotes advancing. (But) advancing is sure to lead to being wounded; and hence 3 in is succeeded by Ming I. ! denotes being wounded. He who is wounded abroad will return to his home; and hence Ming t is followed by Wia Z^an.

37-40. When the right administration of the family is at an end, misunderstanding and division will ensue; and hence Wia Zan is followed by Khwei. Khwei denotes misunderstanding and division ; and such a state is sure to give rise to difficulties and complications. Khwei therefore is followed by Wien. Wien denotes difficulties; but things cannot remain for ever in such a state. Wien therefore is followed by Wieh, which denotes re¬ laxation and ease. 40-44. In a state of relaxation and ease there are sure to be losses; and hence Wieh is followed by Sun. But when Sun (or diminution) is going on without end, increase is sure to come. Sun therefore is followed by Y1. When increase goes on without end, there is sure to come a dispersing of it, and hence Yl is followed by Kwai. Kwai denotes dispersion. But dispersion must be succeeded by a meeting (again). Hence Kwhi is followed by Kau, which denotes such meeting. 44-48. When things meet together, a collection is then formed. Hence Kau is followed by 3 hui, which name denotes being collected. When (good men) are collected and mount to the highest places, there results what we call an upward advance; and hence 3 hui is followed by Shang. When such advance continues without stopping, there is sure to come distress; and hence Shang is followed by Khwan. When distress is felt in the height (that has been gained), there is sure to be a return to the ground beneath; and hence Khwan is followed by 3ing.

48, 49. What happens under 3 ing requires to be changed, and hence it is followed by Ko (denoting change). 49-55. For changing the substance of things there is nothing equal to the caldron; and hence Ko is followed by Ting. For presiding over (that and all other) vessels, no one is equal to the eldest son, and hence Ting is followed by Wan. Wan conveys the idea of putting in motion. But things cannot be kept in motion for ever. The motion is stopped ; and hence Wan is followed by Kan, which gives the idea of arresting or stopping. Things cannot be kept for ever in a state of repression, and hence Kan is followed by Wien, which gives the idea of (gradually) advancing. With advance there must be a certain point that is arrived at, and hence Wien is succeeded by Kwei Mei. When things thus find the proper point to which to come, they are sure to become great. Hence Kwei Mei is succeeded by Fang, which conveys the idea of being great. 5 5“5 7- He whose greatness reaches the utmost possibility, is sure to lose his dwelling; and hence Fang is succeeded by Lii (denoting travellers or strangers). We have in it the idea of strangers who have no place to receive them, and hence Lii is followed by Sun, which gives the idea of (penetrating and) entering.

57-59. One enters (on the pursuit of his object), and afterwards has pleasure in it; hence Sun is fol¬ lowed by Tui. Tui denotes pleasure and satis¬ faction. This pleasure and satisfaction (begins) afterwards to be dissipated, and hence Tui is fol¬ lowed by Hwan, which denotes separation and division. 59-62. A state of division cannot continue for ever, and therefore Hwan is followed by 3ieh. 3ieh (or the system of regulations) having been established, men believe in it, and hence it is fol¬ lowed by Wung Fu. When men have the belief which K ung F h implies, they are sure to carry it into practice; and hence it is succeeded by Hsiao Kwo. 62-64. He that surpasses others is sure to remedy (evils that exist), and therefore Hsiao Kwo is succeeded by K i 3 i. But the succession of events cannot come to an end, and therefore Ki 3 i is succeeded by Wei 3 t, with which (the hexagrams) come to a close. The few sentences on this Appendix in the Introduction, pp. 54, 55, are sufficient. It shows the importance of the meaning of the name in the attempt to explain the lineal figures, and prepares us to expect on each one a brief enigmatical essay, which, it has been seen, is the nature of the Text. But the writer, whoever he was, is by no means careful always to follow that Text in the significance of the characters, as will appear in the few instances to which attention is called in the following notices. The treatise is too slight to require, or to justify, an exhibition of all its inaccuracies.

1 But Zun does not denote filling up. It is the symbol of being in a state of distress and difficulty. The writer is thinking of the result of the interaction of heaven and earth as being to fill all between them with the various forms of living beings; and to represent that he gives the result of K un, and not its meaning. He makes a blunder which might have been easily avoided, for he adds immediately that the character is descriptive of things on their first production. 2 It is difficult to follow the writer here. Hsti in the Text is the symbol of the idea of waiting. Does he mean that a provision of food and drink can only be made gradually ? There is nothing in the character Hsu to awaken in the mind the idea of nourish¬ ment. Then the genesis of contention which is given is strange. The writer probably had in his mind the lines of the Shih, II, i, ode 5. 3 :— ‘ The loss of kindly feeling oft From slightest things shall grow. Where all the fare is dry and spare, Resentments fierce may glow.’ But what is allowable, good even, in poetry, is out of place in this treatise.

3 Contention on a great scale will put all the population of a state in excitement and motion, and military measures of repression will be necessary. But the idea of the multitudes in Sze would seem to be simply that of number, and not that of a numerous host. In a feudal kingdom, however, all the able-bodied people might be required to join the army. 4 Li, the name of the 10th hexagram, is the symbol for a shoe, and the act of treading or walking. It seems here to be derived from the homophonous If, the symbol of acts of ceremony. The identity of sound or name must be considered as accidental. A measured step would be one of the first ways in which the inward sense of propriety would manifest itself. 5 By the subject of Tfi Yft and Khitn we must understand the possessor of the kingdom,—the great man who in his greatness is yet distinguished by humility. He attracts followers. 6 For the true meaning of ATu and Lin, the names of hexa¬ grams 18,19, see what is said in the notes on the Text of them. 7 The same reference should be made to the notes on the Text of Hsien and many of the other hexagrams that follow.

Treatise on the Hexagrams taken promiscuously, according to the opposition or diversity of their meaning. This last of the Appendixes is touched on very briefly in the concluding paragraph of the Introduction, p. 55. It is stated there to be in rhyme, and I have endeavoured to give a similar form to the following version of it. The rhymes and length of the lines in the original, however, are very irregular, and I found it impossible to reproduce that irregularity in English. i, 2. Strength in Kh ien, weakness in Khwan we find. 8, 7. Pi shows us joy, and Sze the anxious mind. 19, 20. Lin gives, Kwan seeks;—such are the several themes Their different figures were to teach de¬ signed. 3. Afun manifests itself, yet keeps its place ; 4. ’Mid darkness still, to light Mang sets 51, 52. K an starts; Kan stops. In Sun and Yi are seen 41, 42. How fulness and decay their course begin. 26. Ta Khil keeps still, and waits the proper time. 25. Wh Wang sets forth how evil springs from crime. 45, 46. Good men in 3 hui collect; in Shang they rise: 15, 16. Kklen itself, Yti others doth despise.

21, 22. Shih Ho takes eating for its theme; and Pi Takes what is plain, from ornament quite free. 58, 57. Tui shows its scope, but Sun’s we do not see. 17, 18. Sui quits the old; Ku makes a new decree. 23. We see in Po its subject worn away; 24. And F u shows its recovering from decay. 35. Above in Bin the sun shines clear and 36. But in Ming 1 ’tis hidden from the 48, 47. Progress in 3 ing in Khwan encounters blight. 31. Effect quick answering cause in Hsien 32. While Hang denotes continuance for 59,60. Hwin scatters; but 3 ieh its code of rules uprears. 40. Relief and ease with Wieh are sure to 41. Hard toil and danger have in Wien their 38. Khwei looks on others as beyond its care ; 37. K ia Aan all includes within its sphere. 12, ii. While Phi and Thai their different scopes prefer, 34, 33. Ta /fwang stops here as right; withdraws Thun there. 14. T a Y ft adhering multitudes can show ; 13. Thung Zan reflects their warm affection’s glow. 50, 51. Ting takes what’s new; the old is left by Ko.

61, 62. Sincere is Wung Fu; but exceeds, Hsiao Kwo. 55, 56. Fang tells of trouble; Lii can boast few friends. 30, 29. Fire mounts in Li; water in Khdn descends. 9. Hsiao Khix with few ’gainst many foes contends. 10. Movement in Li, unresting, never ends. 5. H sti shows its subject making no advance : 6. In Sung we seek in vain a friendly glance ; 28. And Ta Kwo’s overthrown with sad mis¬ chance. 44. Kau shows a meeting, where the many strong Are met by one that’s weak, yet struggles long. 53. In Wien we see a bride who will delay To move until the bridegroom takes his way. 2 7. Body and mind are nourished right in I; 63. All things are well established in K i 3 i. 54. Kwei Mei reveals how ends the virgin life; 64. Wei 3 i how fails the youth (to get a wife). 43. The strong disperse the weak; K wai teaches so. Prospers the good man’s way ; to grief all small men go. Transliteration of Oriental Alphabets adopted for the Translations of the Sacred Books of the East. AT THE OXFORD UNIVERSITY PRESS WAREHOUSE, 7 PATERNOSTER ROW, LONDON.

The Delegates op the Press invite suggestions and advice from all persons interested in education; and will be thankful for hhits, Sfc. addressed to the Secretary To the Delegates, Clarendon Press, Oxford. GRAD BL 1010 • M946 v.16