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 a 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.5 5 Chapter XI may be made to comprehend all the paragraphs from the 15th to the end, and shows how universally the ideas underlying the Yi 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 connection with them. END OF APPENDIX FIVE OF THE YI KING THE FOUR GREAT BOOKS OF THE PHILOSOPHERS (INTRODUCTION) CONFUCIUS THE SAGE, AND THE RELIGION OF CHINA THE BY JAMES LEGGE HE subject which I have undertaken is twofold: Confucius the Sage, and the Religion of China. I purposely worded the title so. Two errors are frequently fallen into about Confucius. Some writers represent him as the author of what I may call the State religion of his country; while others contend that his teaching is merely a system of morality, without the element of religion. I have thought it would be well if I constructed my discussion so as to correct both those errors, and give you, so far as space will permit, some information as to who and what Confucius was, and what was the nature of that religion which was his by inheritance. We shall thus see how the two errors about him have arisen, be able to form an opinion as to the service which he did for China and the world, and also to pass a judgment as to the religious beliefs and practises which have obtained among the Chinese people from time immemorial. First, then, let me speak to you of Confucius, giving you a brief sketch of his history, character, and teachings, without bringing in the subject of religion. I need hardly tell you that the name Confucius is merely the Latinized form of the three Chinese words K'ung Fu-tsze, meaning "The Master K'ung," equivalent, in the mouths of his disciples, to "Our Master K'ung," and accepted generally as the denomination of him as the most distinguished, or among the most distinguished, of all human teachers. He was emphatically a teacher. He was not a hero, whose history can be made in |