Supplementary to the Thwan and Yâo on the first and second Hexagrams, and showing how they may be interpreted of man's nature and doings.

Section I. Khien

Chapter I

1 What is called (under Khien) ‘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—‘Khien represents what is great and originating, penetrating, advantageous, correct and firm.’

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 He can live, withdrawn from the world, without regret; he can experience disapproval without trouble of mind.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 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 Yî, “The dragon shows himself and is in the field;—it will be advantageous to see the great man,” refers to a ruler's virtue.’

6 What is the meaning of the words under the third line, ‘The superior man is active and vigilant all the day, and in the evening (still) careful and apprehensive;—the position is dangerous, but there will be no mistake?’ The Master said:—‘The superior man advances in virtue, and cultivates all the sphere of his duty. His leal-heartedness and good faith are the way by which he advances in virtue. His attention to his words and establishing his sincerity are the way by which he occupies in his sphere. He knows the utmost point to be reached, and reaches it, thus showing himself in accord with the first springs (of things); he knows the end to be rested in, and rests in it, thus preserving his righteousness in accordance with that end. Therefore he occupies a high position without pride, and a low position without anxiety. Thus it is that, being active and vigilant, and careful (also) and apprehensive as the time requires, though his position be perilous, he will make no mistake.’

7 What is the meaning of the words under the fourth line, ‘He is as if he were leaping up, (but still) is in the deep;—there will be no mistake?’ The Master said:—‘He finds no permanent place either above or below, but he does not commit the error (of advancing). He may advance or recede;—there is no permanent place for him: but he does not leave his fellows. The superior man, advancing in virtue and cultivating the sphere of his duty, yet wishes (to advance only) at the (proper) time, and therefore there is no mistake.’

8 What is the meaning of the words under the fifth line, ‘The dragon is on the wing in the sky;—it will be advantageous to see the great man?’ The Master said:—‘Notes of the same key respond to one another; creatures of the same nature seek one another; water flows towards the place that is (low and) damp; fire rises up towards what is dry; clouds 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.’

Chapter III

10 ‘The dragon lies hid;—it is not the time for active doing:’—the position is (too) low.

11 ‘The dragon shows himself and is in the field:’—the time (requires him still) to be unemployed.

12 ‘All the day active and vigilant:’—(he now) does his (proper) business.

13 ‘He is as if he were leaping up, (but still) is in the deep:’—he is making trial of himself.

14 ‘The dragon is on the wing in the sky:’—(the subject of the line) is on high and ruling.

15 ‘The dragon exceeds the proper limit, and there will be occasion for repentance:’—when things have been carried to extremity, calamity ensues.

16 Undivided lines appear in all these representations of the great and originating power denoted by Khien:—(what follows in the Yâo tells us how) all under the sky there will be good order.

Chapter IV.

17 'The dragon lies hid in the deep;—it is not the time for active doing:'—the energy denoted by the undivided line is laid up and hid away as in the deep.

18 'The dragon appears in the field:'—all under heaven (begins to be) adorned and brightened.

19 'All the day active and vigilant:'—continually, as the time passes and requires, does he act.

20 'He is as if he were leaping up, (but still) is in the deep:'—a change is taking place in the method indicated by (this) Khien diagram.

21 'The dragon is on the wing in the sky:'—this shows that his place is based on his heavenly virtue.

22 'The dragon exceeds the (proper) limit;—there will be occasion for repentance:'—the time is come to an end, and so also is his opportunity.

23 Undivided lines appear in all these representations of the great and originating power denoted by Khien:—and (from what follows in the Yao) we see the model (of action) afforded by heaven.

Chapter V.

24 The 'greatness' and 'originating' represented by Khien 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 Khien, (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) Khien!—strong, vigorous, undeflected, correct, and (in all these qualities) pure, unmixed, exquisite!

28 The six lines, as explained (by the duke of Kau), 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.

Chapter VI.

30 In the superior man his conduct is (the fruit of) his perfected virtue, which might be seen therefore in his daily course; but the force of that phrase, 'lying hid,' requires him to keep retired, and not yet show himself, nor proceed to the full development of his course. While this is the case, the superior man (knows that) it is not the time for active doing.

31 The superior man learns and accumulates the results of his learning; puts questions, and discriminates among those results; dwells magnanimously and unambitiously in what he has attained to; and carries it into practice with benevolence. What the Yi says, 'The dragon appears in the field:—it will be advantageous to meet with the great man,' has reference to the virtuous qualities of a ruler (as thus described).

32 In the third line there is a twofold (symbol of) strength, but (the position) is not central. (Its occupant) is not in heaven above, nor is he in the field beneath. Therefore there must be active vigilance and cautious apprehension as the time requires; and though (the position be) perilous, there will be no mistake.

33 In the fourth line there is (the symbol of) strength, but (the position) is not central. (Its occupant) is not in heaven above, nor is he in the field beneath, nor is he in the place of man intermediate. Hence he is in perplexity; and being so, he has doubts about what should be his movements, and so will give no occasion for blame.

34 The great man is he who is in harmony, in his attributes, with heaven and earth; in his brightness, with the sun and moon; in his orderly procedure, with the four seasons; and in his relation to what is fortunate and what is calamitous, in harmony with the spirit-like operations (of Providence [GOD's decree]). He may precede [the seasons of] Heaven, and Heaven [GOD] will not act in opposition to him; he may follow [the seasons of] Heaven, but will act (only) as Heaven [GOD] at the time would do. If Heaven will not act in opposition to him, how much less will men! how much less will the spirit-like operation (of Providence)!

35 The force of that phrase—'exceeding the proper limits'—indicates the knowing to advance but not to retire; to maintain but not to let perish; to get but not to lose.

36 He only is the sage who knows to advance and to retire, to maintain and to let perish; and that without ever acting incorrectly. Yes, he only is the sage!

Section II. Khwan.

Chapter I.

1 (What is indicated by) Khwan is most gentle and weak, but, when put in motion, is hard and strong; it is most still, but is able to give every definite form.

2 'By following, it obtains its (proper) lord,' and pursues its regular (course).

3 It contains all things in itself, and its transforming (power) is glorious.

4 Yes, what docility marks the way of Khwan! It receives the influences of heaven, and acts at the proper time.

Chapter II.

5 The family that accumulates goodness is sure to have superabundant happiness, and the family that accumulates evil is sure to have superabundant misery. The murder of a ruler by his minister, or of his father by a son, is not the result of the events of one morning or one evening. The causes of it have gradually accumulated,—through the absence of early discrimination. The words of the Yi, 'He treads on the hoar-frost; the strong ice will come (by and by),' show the natural (issue and growth of things).

6 'Straight' indicates the correctness (of the internal principle), and 'square,' the righteousness (of the external act). The superior man, (thus represented), by his self-reverence maintains the inward (correctness), and in righteousness adjusts his external acts. His reverence and righteousness being (thus) established, his virtues are not solitary instances or of a single class. 'Straight, square, and great, working his operations, without repeated efforts, in every respect advantageous:'—this shows how (such a one) has no doubts as to what he does.

7 Although (the subject of) this divided line has excellent qualities, he (does not display them, but) keeps them under restraint. 'If he engage with them in the service of the king, and be successful, he will not claim that success for himself:'—this is the way of the earth, of a wife, of a minister. The way of the earth is—'not to claim the merit of achievement, but on behalf (of heaven) to bring things to their proper issue.'

8 Through the changes and transformations produced by heaven and earth, plants and trees grow luxuriantly. If (the reciprocal influence of) heaven and earth were shut up and restrained, we should have (a state that might suggest to us) the case of men of virtue and ability lying in obscurity. The words of the Yi, '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 comprehension and discrimination. He occupies the correct position (of supremacy), but (that emblem) is on (the lower part of) his person. His excellence is in the centre (of his being), but it diffuses a complacency over his four limbs, and is manifested in his (conduct of) affairs:—this is the perfection of excellence.

10 (The subject of) the yin (or divided line) thinking himself equal to the (subject of the) yang, or undivided line, there is sure to be 'a contest.' As if indignant at there being no acknowledgment of the (superiority of the subject of the) yang line, (the text) uses the term 'dragons.' But still the (subject of neither line) can leave his class, and hence we have 'the blood' mentioned. The mention of that as being (both) 'azure and yellow' indicates the mixture of heaven and earth. Heaven's (colour) is azure and earth's is yellow.

Appendix V.

Treatise of Remarks on the Trigrams.

Chapter I.

1 Anciently, when the sages made the Yi, in order to give mysterious assistance to the spiritual Intelligences [angels], they produced (the rules for the use of) the divining plant.

2 The number 3 was assigned to heaven, 2 to earth, and from these came the (other) numbers.

3 They contemplated the changes in the divided and undivided lines (by the process of manipulating the stalks), and formed the trigrams; from the movements that took place in the strong and weak lines, they produced (their teaching about) the separate lines. There ensued a harmonious conformity to the course (of duty) and to virtue, with a discrimination of what was right (in each particular case). They (thus) made an exhaustive discrimination of what was right, and effected the complete development of (every) nature, till they arrived (in the Yi) at what was appointed for it (by Heaven [GOD]).

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 [GOD]). 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 and righteousness. Each (trigram) embraced (those) three Powers; and, being repeated, its full form consisted of six lines. A distinction was made of (the places assigned) to the yin and yang lines, which were variously occupied, now by the strong and now by the weak forms, and thus the figure (of each hexagram) was completed.

Chapter III.

5 (The symbols of) heaven and earth received their determinate positions; (those for) mountains and collections of water interchanged their influences; (those for) thunder and wind excited each other the more; and (those for) water and fire did each other no harm. (Then) among these eight symbols there was a mutual communication.

6 The numbering of the past is a natural process; the knowledge of the coming is anticipation. Therefore in the Yi we have (both) anticipation (and the natural process).

Chapter 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) Khien, to rule them; and by Khwan, to store them up.

Chapter V.

8 GOD comes forth in Kan (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; [His signs] struggle in Khien; [His creatures] are comforted and enter into rest in Khan; and He completes (the work of the year) in Kan.

9 All things are made to issue forth in Kan, which is placed at the east. (The processes of production) are brought into full and equal action in Sun, which is placed at the south-east. The being brought into full and equal action refers to the purity and equal arrangement of all things. Li gives the idea of brightness. All things are now made manifest to one another. It is the trigram of the south. The sages turn their faces to the south when they give audience to all under the sky, administering government towards the region of brightness:—the idea in this procedure was taken from this. Khwan denotes the earth, (and is placed at the south-west). All things receive from it their fullest nourishment, and hence it is said, 'The greatest service is done for Him in Khwan.' Tui corresponds (to the west) and to the autumn,—the season in which all things rejoice. Hence it is said, 'He rejoices in Tui.' '[His signs] struggle in Khien,' 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, '[His creatures] are comforted and enter 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 VI.

10 When we speak of Spirit we mean the subtle (presence and operation of GOD [by His knowledge and command]) with all things. For putting all things in motion there is nothing more vehement than thunder; for scattering them there is nothing more effective than wind; for drying them up there is nothing more parching than fire; for giving them pleasure and satisfaction there is nothing more grateful than a lake or marsh; for moistening them there is nothing more enriching than water; for bringing them to an end and making them begin again there is nothing more fully adapted than Kan. Thus water and fire contribute together to the one object; thunder and wind do not act contrary to each other; mountains and collections of water interchange their influences. It is in this way, that they are able to change and transform, and to give completion to all things.

Chapter VII.

11 Khien is (the symbol of) strength; Khwan, of docility; Kan, of stimulus to movement; Sun, of penetration; Khan, of what is precipitous and perilous; Li, of what is bright and what is catching; Kan, of stoppage or arrest; and Tui, of pleasure and satisfaction.

Chapter VIII.

12 Khien (suggests the idea of) a horse; Khwan, that of an ox; Kan, 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 Khien suggests the idea of the head; Khwan, that of the belly; Kan, 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 Khien is (the symbol of) heaven, and hence has the appellation of father. Khwan is (the symbol of) earth, and hence has the appellation of mother. Kan shows a first application (of Khwan to Khien), resulting in getting (the first of) its male (or undivided lines), and hence is called 'the oldest son.' Sun shows a first application (of Khien 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 (of Khwan to Khien), resulting in getting (the second of) its male (or undivided lines), and hence is called 'the second son.' Li shows a second application (of Khien 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 Khien), resulting in getting (the third of) its male (or undivided lines), and hence is called 'the youngest son.' Tui shows a third application (of Khien to Khwan), resulting in getting (the third of) its female (or divided lines), and hence is called 'the youngest daughter.'

Chapter XI.

15 Khien 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 piebald horse; and of the fruit of trees.

16 Khwan suggests the idea of the earth; of a mother; of cloth; of a caldron; of parsimony; of a turning lathe; of a young heifer; of a large waggon; of what is variegated; of a multitude; and of a handle and support. Among soils it denotes what is black.

17 Kan suggests the idea of thunder; of the dragon; of (the union of) the azure and the yellow; of development; of a great highway; of the eldest son; of decision and vehemence; of bright young bamboos; of sedges and rushes; among horses, of 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 decision; and of strong scents. It suggests in the human body, the idea of deficiency of hair; of a wide forehead; of a large development of the white of the eye. (Among tendencies), it suggests the close pursuit of gain, even to making three hundred 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 suggests the idea of the horse with an elegant spine; of one with a high spirit; of one with a drooping head; of one with a thin hoof; and of one with a shambling step. As referred to carriages, it suggests one that encounters many risks. It suggests what goes right through; the moon; a thief. Referred to trees, it suggests that which is strong, and firm-hearted.

20 Li suggests the emblem of fire; of the sun; of lightning; of the second daughter; of buff-coat and helmet; of spear and sword. Referred to men, it suggests the large belly. It is the trigram of dryness. It suggests the emblem of a turtle; of a crab; of a spiral univalve; of the mussel; and of the tortoise. Referred to trees, it suggests one which is hollow and rotten above.

21 Kan suggests the emblem of a mountain; of a by-path; of a small rock; of a gateway; of the fruits of trees and creeping plants; of a porter 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 collection of water; of the youngest daughter; of a sorceress; of the mouth and tongue; of the decay and putting down (of things in harvest); of the removal (of fruits) hanging (from the stems or branches); among soils, of what is strong and salt; of a concubine; and of a sheep.

Appendix Vi.

The Orderly Sequence of the Hexagrams.

Section I.

1-3. When there were heaven and earth [created by GOD], then afterwards all things were produced. What fills up (the space) between heaven and earth are (those) all things. Hence (Khien and Khwan) are followed by Kun. Kun denotes filling up.

3-6. Kun is descriptive of things on their first production. When so produced, they are sure to be in an undeveloped condition. Hence Kun 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 Hsu. Hsu is descriptive of the way in which meat and drink (come to be supplied). Over meat and drink there are sure to be contentions. Hence Hsu is followed by Sung.

6-8. Sung is sure to cause the rising up of the multitudes; and hence it is followed by Sze. Sze has the signification of multitudes, and between multitudes there must be some bond of union. Hence it is followed by Pi, which denotes being attached to.

8-11. (Multitudes in) union must be subjected to some restraint. Hence Pi is followed by Hsiao Khu. When things are subjected to restraint, there come to be rites of ceremony, and hence Hsiao Khu is followed by Li. 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 restricted). Things cannot for ever be shut up, and hence Phi is followed by Thung Zan. To him who cultivates union with men, things must come to belong, and hence Thung Zan is followed by Ta Yu. Those who have what is great should not allow in themselves the feeling of being full, and hence Ta Yu is followed by Khien. When great possessions are associated with humility, there is sure to be pleasure and satisfaction; and hence Khien is followed by Yu.

16-19. Where such complacency is awakened, (he who causes it) is sure to have followers. They who follow another are sure to have services (to perform), and hence Sui is followed by Ku. Ku means (the performance of) services. He who performs such services may afterwards become great, and hence Ku is followed by Lin. Lin means great.

19-23. What is great draws forth contemplation, and hence Lin is followed by Kwan. He who attracts contemplation will then bring about the union of others with himself, and hence Kwan is followed by Shih Ho. Shih Ho means union. But things should not be united in a reckless or irregular way, and hence Shih Ho is followed by Pi. Pi denotes adorning. When ornamentation has been carried to the utmost, its progress comes to an end; and hence Pi is followed by Po. Po denotes decay and overthrow.

23-26. Things cannot be done away for ever. When decadence and overthrow have completed their work at one end, redintegration commences at the other; and hence Po is followed by Fu. When the return (thus indicated) has taken place, we have not any rash disorder, and Fu is followed by Wu Wang. Given the freedom from disorder and insincerity (which this name denotes), there may be the accumulation (of virtue), and Wu Wang is followed by Ta Khu.

26-30. Such accumulation having taken place, there will follow the nourishment of it; and hence Ta Khu is followed by I. I denotes nourishing. Without nourishment there could be no movement, and hence I is followed by Ta Kwo. Things cannot for ever be in a state of extraordinary (progress); and hence Ta Kwo is followed by Khan. Khan denotes falling into peril. When one falls into peril, he is sure to attach himself to some person or thing; and hence Khan is followed by Li. Li denotes being attached, or adhering, to.

Section II.

31, 32. Heaven and earth existing, all (material) things then got their existence. All (material) things having existence, afterwards there came male and female. From the existence of male and female there came afterwards husband and wife. From husband and wife there came father and son. From father and son there came ruler and minister. From ruler and minister there came high and low. When (the distinction of) high and low had existence, afterwards came the arrangements of propriety and righteousness.

The rule for the relation of husband and wife is that it should be long-enduring. Hence Hsien is followed by Hang. Hang denotes long enduring.

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 Kwang. Things cannot remain for ever (simply) in the state of vigour; and hence Ta Kwang is succeeded by Zin. Zin denotes advancing. (But) advancing is sure to lead to being wounded; and hence Zin is succeeded by Ming I. I denotes being wounded. He who is wounded abroad will return to his home; and hence Ming I is followed by Kia Zan.

37-40. When the right administration of the family is at an end, misunderstanding and division will ensue; and hence Kia 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 Kien. Kien denotes difficulties; but things cannot remain for ever in such a state. Kien therefore is followed by Kieh, which denotes relaxation and ease.

40-44. In a state of relaxation and ease there are sure to be losses; and hence Kieh is followed by Sun. But when Sun (or diminution) is going on without end, increase is sure to come. Sun therefore is followed by Yi. When increase goes on without end, there is sure to come a dispersing of it, and hence Yi is followed by Kwai. Kwai denotes dispersion. But dispersion must be succeeded by a meeting (again). Hence Kwai is followed by Kau, which denotes such meeting.

44-48. When things meet together, a collection is then formed. Hence Kau is followed by Zhui, 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 Zhui is followed by Shang. When such advance continues without stopping, there is sure to come distress; and hence Shang is followed by Khwan. When distress is felt in the height (that has been gained), there is sure to be a return to the ground beneath; and hence Khwan is followed by Zing.

48, 49. What happens under Zing 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 Kan. Kan conveys the idea of putting in motion. But things cannot be kept in motion for ever. The motion is stopped; and hence Kan 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 Kien, which gives the idea of (gradually) advancing. With advance there must be a certain point that is arrived at, and hence Kien 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.

55-57. He whose greatness reaches the utmost possibility, is sure to lose his dwelling; and hence Fang is succeeded by Lu (denoting travellers or strangers). We have in it the idea of strangers who have no place to receive them, and hence Lu 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 followed by Tui. Tui denotes pleasure and satisfaction. This pleasure and satisfaction (begins) afterwards to be dissipated, and hence Tui is followed by Hwan, which denotes separation and division.

59-62. A state of division cannot continue for ever, and therefore Hwan is followed by Zieh. Zieh (or the system of regulations) having been established, men believe in it, and hence it is followed by Zung Fu. When men have the belief which Zung Fu 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 Ki Zi. But the succession of events cannot come to an end, and therefore Ki Zi is succeeded by Wei Zi, with which (the hexagrams) come to a close.

Appendix Vii.

Treatise on the Hexagrams taken promiscuously, according to the opposition or diversity of their meaning.

Strength in Khien, weakness in Khwan we find.

Pi shows us joy, and Sze the anxious mind,

Lin gives, Kwan seeks;—such are the several themes

Their different figures were to teach designed.

Kun manifests itself, yet keeps its place;

'Mid darkness still, to light Mang sets its face.

Kan starts; Kan stops. In Sun and Yi are seen

How fulness and decay their course begin.

Ta Khu keeps still, and waits the proper time.

Wu Wang sets forth how evil springs from crime,

Good men in Zhui collect; in Shang they rise:

Khien itself, Yu others doth despise.

Shih Ho takes eating for its theme; and Pi

Takes what is plain, from ornament quite free.

Tui shows its scope, but Sun's we do not see.

Sui quits the old; Ko makes a new decree.

We see in Po its subject worn away;

And Fu shows its recovering from decay.

Above in Zin the sun shines clear and bright;

But in Ming I 'tis hidden from the sight.

Progress in Zing in Khwan encounters blight.

Effect quick answering cause in Hsien appears;

While Hang denotes continuance for years,

Hwan scatters; but Zieh its code of rules uprears.

Relief and ease with Kieh are sure to come;

Hard toil and danger have in Kien their home.

Khwei looks on others as beyond its care;

Kia Zan all includes within its sphere.

While Phi and Thai their different scopes prefer,

Ta Kwang stops here as right; withdraws Thun there.

Ta Yu adhering multitudes can show;

Thung Zan reflects their warm affection's glow.

Ting takes what's new; the old is left by Ko.

Sincere is Zung Fu; but exceeds, Hsiao Kwo.

Fang tells of trouble; Lu can boast few friends.

Fire mounts in Li; water in Khan descends.

Hsiao Khu with few 'gainst many foes contends.

Movement in Li, unresting, never ends.

Hsu shows its subject making no advance:

In Sung we seek in vain a friendly glance;

And Ta Kwo's overthrown with sad mischance.

Kau shows a meeting, where the many strong

Are met by one that's weak, yet struggles long.

In Kien we see a bride who will delay

To move until the bridegroom takes his way.

Body and mind are nourished right in I;

All things are well established in Ki Zi.

Kwei Mei reveals how ends the virgin life;

Wei Zi how fails the youth (to get a wife).

The strong disperse the weak; Kwai teaches so.

Prospers the good man's way; to grief all small men go.