II. "Imaging What Is Fitting for Each Thing" — Image-Taking and Appropriateness

"Imaging what is fitting for each thing" (xiang qi wu yi) is the second step immediately following "fashioning likenesses of their forms and appearances."

Xiang (像) here is a verb meaning "to portray," "to depict," "to take an image of." In ancient texts, xiang (像) and xiang (象) are interchangeable. The Shuowen says: "Xiang (象) — the great beast of the southern regions," extending to anything with visible form. But xiang (像) emphasizes the action of "resembling" or "comparing."

Wu yi (物宜) — a phrase well worth investigating. Wu is "things" or "the myriad creatures"; yi is "fitting," "suitable," "appropriate." Combined, wu yi refers to the suitable states, proper positions, and fitting relationships of the myriad things. The Zhouli (Diguan, Dasitu): "By the method of what suits the soil, distinguishing the products of the twelve kinds of terrain." Here "what suits the soil" (tu yi) means the products each kind of land is suited to grow. By extension, wu yi means the laws of existence and relational patterns that suit each of the myriad things.

Thus "imaging what is fitting for each thing" means: using the method of image-taking to depict the suitable states and relationships of the myriad things.

Understanding "fashioning likenesses of their forms and appearances" and "imaging what is fitting for each thing" together: the sage first compares the outward forms of things (xingrong), then further depicts the inner fitting relationships of things (wu yi), and ultimately produces — xiang (image).

This process reveals a profound epistemological principle: xiang is not a simple imitation of any single concrete thing, but a "typified expression" abstracted through the comprehensive comparison of the forms and fitting relationships of the myriad things.

Consider an example: the image of the Qian hexagram corresponds to heaven, the firm, the vigorous, the sovereign, the father, the horse, the head, metal, jade. Why are these seemingly unrelated things grouped under a single xiang$11 Because they share the same wu yi — firmness, sovereignty, the position above, ceaseless motion. The sage "perceived" this common texture (ze) concealed within heaven, the sovereign, the father, the horse, and other disparate things; through "fashioning likenesses of their forms and appearances" (comparing their respective outward features) and "imaging what is fitting for each thing" (depicting their shared suitable states), he ultimately fixed this common texture by means of the single character "Qian" and the symbol "☰." This is the birth of xiang.