To this text of the Yi, later writers have added ten appendixes which are now accepted as being almost equally sacred with the older Yi. Most of them are attributed to Confucius himself; but Western scholars are loth to credit this, partly because there is textual evidence against it, partly because the thought of the appendixes is generally so far below the usual high level of the Master's work. The Appendix which has been most admired is the fifth, here selected for reproduction.

which is

There can be no question that Confucius was greatly interested in the Yi. We are told that he gave two years to a study of its first two diagrams, and that he said in his old age, "If I could be assured of sufficient more years to my life I would give fifty of them to the study of the Yi. Then I should be master of it." This attitude is characteristic of the sage, both in his reverence for the wisdom of the past and his confidence in the power of the human will, a confidence far removed from personal vanity. "Give me,' said Archimedes," a place to rest my lever, and I can move the earth.” "Give me," implied Confucius, "sufficient time to think it all out, and I can understand the universe." Both philosophers were wrong. Their efforts would have been thwarted by larger difficulties than they could even imagine. Yet the remarks stand side by side as exemplars of the height to which man's faith and courage can rise. And of the two ideas that of Confucius is the more sublime.

THE YI KING

SECTION I

I. THE CHIEN HEXAGRAM

Explanation of the entire figure by King Wan.1

Chien represents what is great and originating, penetrating, advantageous, correct and firm.

Explanation of the separate lines by the Duke of Chau.

1. In the first or lowest line, undivided, we see its subject as the dragon lying hid in the deep. It is not the time for active doing.

1 The text under each hexagram consists of one paragraph by King Wan, explaining the figure as a whole, and of six (in the case of hexagrams 1 and 2, of seven) paragraphs by the Duke of Chau, explaining the individual lines. The explanatory notices to this effect will not be repeated.

Each hexagram consists of two of the trigrams of Fu-hsi, the lower being called "the inner," and the one above "the outer." The lines, however, are numbered from one to six, commencing with the lowest. To denote the number of it and of the sixth line, the terms for "commencing" and " topmost" are used. The intermediate lines are simply "second," "third," etc. As the lines must be either whole or divided, technically called strong and weak, yang and yin, this distinction is indicated by the application to them of the numbers "nine" and "six." All whole lines are 66 nine," all divided lines, "six."

Does King Wan ascribe four attributes here to Chien, or only two? According to Appendix IV, always by Chinese writers assigned to Confucius, he assigns four, corresponding to the principles of benevolence, righteousness, propriety, and knowledge in man's nature. Chu Hsi held that he assigned only two, and that we should translate, "greatly penetrating," and "requires to be correct and firm," two responses in

2. In the second line, undivided, we see its subject as the dragon appearing in the field. It will be advantageous to meet with the great man.

3. In the third line, undivided, we see its subject as the superior man active and vigilant all the day, and in the evening still careful and apprehensive. The position is dangerous, but there will be no mistake.

4. In the fourth line, undivided, we see its subject as the dragon looking as if he were leaping up, but still in the deep. There will be no mistake.

5. In the fifth line, undivided, we see its subject as the dragon on the wing in the sky. It will be advantageous to meet with the great man.

6. In the sixth or topmost line, undivided, we see its subject as the dragon exceeding the proper limits. There will be occasion for repentance.

7. The lines of this hexagram are all strong and undivided, as appears from the use of the number nine. If the host of dragons thus appearing were to divest themselves of their heads, there would be good fortune.

divination. Up and down throughout the text of the 64 hexagrams, we often find the characters thus coupled together. Both interpretations are possible. I have followed what is accepted as the view of Confucius. It would take pages to give a tithe of what has been written in justification of it, and to reconcile it with the other.

"The dragon" is the symbol employed by the Duke of Chau to represent "the superior man " and especially "the great man," exhibiting the virtues or attributes characteristic of heaven. The creature's proper home is in the water, but it can disport itself on the land, and also fly and soar aloft. It has been from the earliest time the emblem with the Chinese of the highest dignity and wisdom, of sovereignty and sagehood, the combination of which constitutes the great man." One emblem runs through the lines of many of the hexagrams as here.

But the dragon appears in the sixth line as going beyond the proper limits. The ruling-sage has gone through all the sphere in which he is called on to display his attributes; it is time for him to relax. The line should not be always pulled tight; the bow should not be always kept drawn. The unchanging use of force will give occasion for repentance. The moral meaning found in the line is that "the high shall be abased."

Such explanations as this are given in the appendixes for every hexagram.

II. THE KWAN HEXAGRAM 2

Khwan represents what is great and originating, penetrating, advantageous, correct and having the firmness of a mare. When the superior man (here intended) has to make any movement, if he take the initiative, he will go astray; if he follow, he will find his proper lord. The advantageousness will be seen in his getting friends in the southwest, and losing friends in the northeast. If he rest in correctness and firmness, there will be good fortune.

1. In the first line, divided, we see its subject treading on hoar frost. The strong ice will come by and by.

2. The second line, divided, shows the attribute of being straight, square, and great. Its operation, without repeated efforts, will be in every respect advantageous.

3. The third line, divided, shows its subject keeping his excellence under restraint, but firmly maintaining it. If he should have occasion to engage in the king's service, though he will not claim the success for himself, he will bring affairs to a good issue.

4. The fourth line, divided, shows the symbol of a sack tied up. There will be no ground for blame or for praise. 5. The fifth line, divided, shows the yellow lower garment. There will be great good fortune.

6. The sixth line, divided, shows dragons fighting in the wild. Their blood is purple and yellow.

7. The lines of this hexagram are all weak and divided,

2 The same attributes are here ascribed to Khwan, as in the former hexagram to Chien; but with a difference. The figure, made up of six divided lines, expresses the ideal of subordination and docility. The superior man, represented by it, must not take the initiative; and by following he will find his lord — the subject, that is, of Chien. Again, the correctness and firmness is defined to be that of " a mare," ""docile and strong," but a creature for the service of man. That it is not the sex of the animal which the writer has chiefly in mind is plain from the immediate mention of the superior man, and his lord.

as appears from the use of the number six. If those who are thus represented be perpetually correct and firm, advantage will arise.

III. THE CHUN HEXAGRAM 3

Chun indicates that in the case which it presupposes there will be great progress and success, and the advantage will come from being correct and firm. But any movement in advance should not be lightly undertaken. There will be advantage in appointing feudal princes.

1. The first line, undivided, shows the difficulty its subject has in advancing. It will be advantageous for him to abide correct and firm; advantageous also to be made a feudal ruler.

2. The second line, divided, shows its subject distressed and obliged to return; even the horses of her chariot also seem to be retreating. But not by a spoiler is she assailed, but by one who seeks her to be his wife. The young lady maintains her firm correctness, and declines a union. After ten years she will be united, and have children.

3. The third line, divided, shows one following the deer without the guidance of the forester, and only finding himself in the midst of the forest. The superior man, acquainted with the secret risks, thinks it better to give up the chase. If he went forward, he would regret it.

4. The fourth line, divided, shows its subject as a lady, the horses of whose chariot appear in retreat. She seeks, however, the help of him who seeks her to be his wife. Advance will be fortunate; all will turn out advantageously.

8 The character called Chun is pictorial, and was intended to show us how a plant struggles with difficulty out of the earth, rising gradually above the surface. This difficulty, marking the first stages in the growth of a plant, is used to symbolize the struggles that mark the rise of a State out of a condition of disorder, consequent on a great revolution.

VOL. XI.-14.