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Constancy in Change a Comparison of James Legge's and Richard Wilhelm's Interpretations of the Yijing

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Constancy in Change a Comparison of James Legge's and Richard Wilhelm's Interpretations of the Yijing MonumentaSerica ÏF y 53 (2005):315-336 %Jr CONSTANCY IN CHANGE A COMPARISON OF JAMES LEGGE'S AND RICHARD WILHELM'S INTERPRETATIONS OF THE YIJING TZE-KIHON W?^ Contents Legge's Encounterwith the Yijing 316 Separatingthe Text from its Commentarial Materials 318 Yijingas a HistoricalDocument 320 Limitsto Legge's HistoricalReading 323 A DifferentMissionary-cwm-Scholar 326 Yijingand Post-WarEurope 327 The Philosophyof Change 329 Hexagramas a Field of Action 332 The "Book of Wisdom"Approach 334 ChineseAbstract 335 Since the seventeenthcentury, the YijingJIM (or / Ching,Book of Changes)1 has been studiedin theWest to understandChina. But fora long time,due to its linkto divination,the Chineseclassic was considereda mysterioustext beyond thecomprehension of theEuropean mind. This imageof the Yijingpersisted until JamesLegge (1814-1897)and RichardWilhelm (1873-1930) published their trans- lationsof the classic. By translatingthe Yijinginto English and Germanrespec- tively,Legge and Wilhelmshowed that the Yijingwas a book of wisdomoffering profoundinsights into human life. They presentedthe classic in such a manner thatit mighthave originatedfrom China, but it spoke to everyone,Chinese and non-Chinese.2 In thisarticle, to examinethe transformation of the Yijingfrom a mysterious textto a book of wisdom,I compareJames Legge's and RichardWilhelm's trans- lations.The purposeof mycomparison is notto ascertainthe accuracy of thetwo translatorsin renderingthe Chinese classic. Rather,it is to highlighttheir ingenu- 1 For thesake of consistencyand to avoid unnecessaryconfusion, except for the original book ti- tles,I use Hanyupinyin to transliterateChinese characters. 2 For a summaryof theWestern studies of the Yijing,see IulianK. Shchutskii,Researches on the I Ching(London 1980), pp. 13-55; HellmutWilhelm, The Book of Changesin the Western Tradition:A SelectiveBibliography (Seattle 1975); RichardRutt, The Book of Changes(Zhouyi) (New York2002), pp. 60-82. This content downloaded from 142.66.3.42 on Wed, 30 Dec 2015 00:13:16 UTC All use subject to JSTOR Terms and Conditions 316 TZE-KlHON ity and creativityin interpretingthe Chinese classic for Westernreaders. To achieve thisgoal, I will discuss the two translators'similar backgrounds: their missionaryexperiences in China, theircollaboration with Chinese scholarsto translateChinese texts, and theirstruggles to bringa more accuratepicture of China to theWest. Followingthat, I will examinetheir differences, particularly theirdiffering readings of the hexagramsand the Ten Wings(shiyi +R) of the Yijing.Their similaritiesand differencesshow thatit may be simplisticto say: "Legge translatedwhat the text said, while Wilhelmtranslated what the text meant."3As translators,both Legge and Wilhelmattempted to give a coherentin- terpretationof the Yijingto addressthe issues of theirtimes. Their differences in readingthe Chinese classic had to do withthe times in whichthey lived (i.e., the VictorianEngland for Legge and theWeimar Germany for Wilhelm), rather than the absenceor presenceof interpretation.As a firststep to assess the contribu- tionsof thesetwo translators,this comparison calls attentionto theirroles in re- inventingthe Yijing for Western readers. Legge's Encounterwith the Yijing In JamesLegge's long careeras a translatorof the Chineseclassics, the Yijing caused himthe biggest problem. In the 1882 prefaceto The Yi King,he recalled thedecades of hardlabor that he had spentin comingto gripswith this extraordi- naryChinese classic.4 He tellsus thathe completeda translationof the Yijingin 1855 whilehe was a youngmissionary in Hong Kong. But at thattime he was hesitantto publishit because he felthe had inadequateknowledge of "the scope and the methodof the book." He laid his translationaside withthe hope that some day he would finda way to comprehendthis "mysteriousclassic." Then, disasteroccurred. In 1870, his manuscriptwas soaked in the waterof the Red Sea while en routeto Europe. The manuscriptwas recoveredmiraculously and afterrestoration, it was stillpartially legible. However, when James Legge finally foundhis way back to his manuscriptin 1874, he discoveredthat his "toil of twentyyears before was of no serviceat all." He had developeda differentun- derstandingof the Yijingthat he was readyto discardhis previoustranslation and to startall overagain. Hence,James Legge's Yijingtranslation that we have todayis a re-translation. More importantly,he re-translatedthe Yijingwhile he was turninga new page of his life. Afterserving thirty some yearsas a missionaryassociated with the Lon- don MissionarySociety, he assumedin 1876 his postas theProfessor of Chinese at theUniversity of Oxford.This changeof job resultedin a changeof perspec- 3 GeraldW. Swanson,"Introduction to theEnglish Edition" in IulianK. Shchutskii,Researches on theI Ching,pp. xi-xii. 4 JamesLegge, The Yi King,volume sixteen of The Sacred Books of theEast (London 1899, re- print1963), pp. xiii-xiv.See also Helen EdithLegge, JamesLegge: Missionaryand Scholar (London 1905), pp. 27-46; Wong Man Kong, JamesLegge: A Pioneerat Crossroadsof East and West(Hong Kong 1996), pp. 114-126. This content downloaded from 142.66.3.42 on Wed, 30 Dec 2015 00:13:16 UTC All use subject to JSTOR Terms and Conditions JamesLegge's and RichardWilhelm's Interpretations of the Yijing 317 tive. Previously,as a Christianmissionary, Legge translatedthe Chinese classics to convertthe Chinese to Christianity.In his translation,he searchedfor parallels betweenProtestantism and Confucianismso that "the more [the missionaries] avoid drivingtheir carriages rudely over the Master [Kong's] grave, the more likelyare theysoon to see Jesusenthroned in His roomin thehearts of thepeo- ple."5 Now, as an Oxforddon specializingin culturalcomparison, he turnedhis attentionto theuniqueness of Chineseculture. His goal in translatingthe Chinese classics was to demonstratethe co-existenceof differentcultural systems on the faceof thisearth. Collaborating with Max Müller,he set out to provethat "there are otherworlds besides our own."6 Aftereight years of work,he completedhis new translationof the Yijing. WhenThe Yi King was publishedin 1882 as volumesixteen of Max Müller's se- ries of "The Sacred Books of the East," Legge proudlyannounced that his new translationof the Yijingwas entirelya productof his labor. AlthoughWang Tao 3ii@ (1828-1897), his Chinese assistantin translation,had preparedfor him elaboratenotes on the Yijingin the late 1860s, he tells us thathe did not have "the help of able nativescholars which saved timeand was otherwisevaluable when[he] was workingin the East on otherclassics."7 Drawing a clear distinc- tionbetween his new workdone at Oxfordand his previousworks completed as a missionary,he stressedthat the lack of help fromChinese scholars was "more thancompensated" by his own studyof Chinesetexts, such as theRijiang yijing 8 jieyi Blft^fWÄ (1683) and the Zhouyizhezhong jf^tf^ (1715). In Legge's mind,his new translationof the Yijingsymbolized the coming of age of a new scholarship.It representedthe achievementof a professionalscholar who saw China as a subjectof academicresearch rather than as a land forreligious conversion.Knowingly or unknowingly,after spending decades to translateand 5 Helen EdithLegge, James Legge: Missionaryand Scholar,pp. 37-38. 6 NormanJ. Girardot,The VictorianTranslation of China: JamesLegge's OrientalPilgrimage (Berkeley2002), pp. 120-183. 7 JamesLegge, The Yi King, p. xx. There is no consensusas to Wang Tao' s role in James Legge's translationof theChinese classics. At one end of thespectrum, Lauren F. Pfistersees Wang Tao playingminor role in Legge's translation.See Pfister,"Wang Tao yu Li Yage dui xin rujiayouhuan yishi de huiying"ilf1^íIffi^fíÍTÍI*#0,totÈWL"l/^, in Lin Qiyan# Jgf/§:and Wang Wenjiang'Ï3CÏL (eds.), Wang Tao yu jindai shijie .ïî@|6|jfif^të:^ (Hong Kong 2000), pp. 117-147.At theother end of the spectrum,Li Qifang(Chi-fang Lee) $^^ considersWang Tao' s elaboratenotes on the Chinese classics as the foundationof Legge's translation.See Li, "Wang Tao de wenxueyu jingxue" i£t@â^A¥f&ÎIM¥, in Lin Qiyan and Wang Wenjiang(eds.), Wang Tao yu jindai shijie, pp. 190-217. In the article,Li discusses Wang Tao' s noteson the Yijing thathe foundin the New York Public Library.For a longer versionof Li's argument,see Chi-fangLee, "Wang T'ao (1828-1897): His Life, Thought, Scholarship,and LiteraryAchievement" (Ph.D. Dissertation,University of Wisconsin,1973). For a morebalanced view on Wang Tao' s contributionto Legge's translationof the Chinese classics, see Paul Cohen, BetweenTradition and Modernity:Wang T'ao and Reformin Late Ch'ingChina (Cambridge, MA 1974), pp. 59-61. 8 JamesLegge, The Yi King,p. xx. This content downloaded from 142.66.3.42 on Wed, 30 Dec 2015 00:13:16 UTC All use subject to JSTOR Terms and Conditions 318 TZE-KlHON re-translatethe Yijing,Legge personifiedthe emergence of whatNorman Girar- dotcalls "theVictorian translation of China."9 Separatingthe Text fromits CommentarialMaterials Keepingin mindof how littleChina was knownto theWest at thetime, it is not surprisingfor James Legge to have spentdecades to translatethe Yijing.First, the Chineseclassic had longbeen knownin theWest as a mysterioustext because of its relationto divination.Unlike the Shujing H$2 (Book of Documents),the Shi- jing |#|M (Book of Poetry),and the Chunqiu#f^c (The Springand AutumnAn- nals), all of whichJames Legge translatedin the 1860s and 1870s, the Yijingwas not a recordof historicalevents. Instead, it consistedof sixty-fourhexagrams (diagramsof
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