"The first line, divided, shows the host going forward according to the rules [for such a movement]. If these be not good, there will be evil. "The second line, undivided, shows [the leader] in the midst of his host. There will be good fortune and no error. The king has thrice conveyed to him the orders [of his favor]. "The third line, divided, shows how the host may possibly have many inefficient leaders. There will be evil. "The fourth line, divided, shows the host in retreat. There is no error. "The fifth line, divided, shows birds in the fields, which it will be advantageous to seize and destroy. In that case there will be no error. If the oldest son leads the host, and younger men [idly occupy offices assigned to them], however firm and correct he may be, there will be evil. "The topmost line, divided, shows the great ruler delivering his charges [appointing some], to be rulers of States, and others to undertake the headship of clans; but small men should not be employed [in such positions]." [Illustration: _OLDEST CHINESE LETTERS_ From an inscription attributed to the Emperor Yao, 2350 B.C. The most ancient historical books of the Chinese date from the time of Yao. The events of his reign were chronicled by contemporaneous writers; tradition being the foundation of all previous Chinese history.] It is impossible to read such an extract as the above without being convinced that the explanation was not that which was intended by the author or authors; and on the doctrine of probabilities, a perusal of the following version by Professor T. de la Couperie would incline us to accept his conclusions. But his theory does not rest on probabilities alone; he is able to support it with many substantial proofs: and though exception may possibly be taken to some of his renderings of individual phrases, his general views may be held to be firmly established. This is his version of the chapter quoted above, with the exception of the words of good or ill omen:-- "Sze [is] a righteous great man. The Sze defines laws not biased. The centre of the army. The three conveying orders [officers] of the Sovereign. Sze [is] also corpse-like. Sze [is] an assistant officer. In the fields are birds [so called]; many take the name [?] The elder sons [are] the leaders of the army. The younger [are] the passive multitude [?] Great Princes instructing. The group of men who have helped in the organization of the kingdom. People gathered by the Wu flag [?]."