[ p. 57 ]
¶ THE KHIEN HEXAGRAM
Explanation of the entire figure by king Wăn
Khien (represents) what is great and originating, penetrating, advantageous, correct and firm.
Explanation of the separate lines by the duke of Kâu.
1. In the first (or lowest) NINE, undivided, (we see its subject as) the dragon lying hid (in the deep). It is not the time for active doing.
2. In the second NINE, 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 NINE, 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 NINE, 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 NINE, undivided, (we see its subject as) the dragon on the wing in the sky. It will be advantageous to meet with the great man. [ p. 58 ] 6. In the sixth (or topmost) NINE, 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.
[ p. 59 ]
¶ THE KHWĂN HEXAGRAM
Khwăn (represents) what is great and originating, penetrating, advantageous, correct and having the firmness of a mare. When the superior man (here [ p. 60 ] 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 south-west, and losing friends in the north-east. If he rest in correctness and firmness, there will be good fortune.
1. In the first SIX, divided, (we see its subject) treading on hoarfrost. The strong ice will come (by and by).
2. The second SIX, divided, (shows the attribute of) being straight, square, and great. (Its operation), without repeated efforts, will be in every respect advantageous.
3. The third SIX, 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 SIX, divided, (shows the symbol of) a sack tied up. There will be no ground for blame or for praise.
5. The fifth SIX, divided, (shows) the yellow lower garment. There will be great good fortune. [ p. 61 ] 6. The sixth SIX, divided (shows) dragons fighting in the wild. Their blood is purple and yellow.
7. (The lines of this hexagram are all weak and divided, as appears from) the use of the number six. If those (who are thus represented) be perpetually correct and firm, advantage will arise.
[ p. 62 ]
¶ THE KUN HEXAGRAM
Kun (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 NINE, 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 SIX, 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 SIX, 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. [ p. 63 ] 4. The fourth SIX, 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.
5. The fifth NINE, undivided, shows the difficulties in the way of (its subject’s) dispensing the rich favours that might be expected from him. With firmness and correctness there will be good fortune in small things; (even) with them in great things there will be evil.
6. The topmost SIX, divided, shows (its subject) with the horses of his chariot obliged to retreat, and weeping tears of blood in streams.
[ p. 64 ]
¶ THE MĂNG HEXAGRAM
Măng (indicates that in the case which it presupposes) there will be progress and success. I do not (go and) seek the youthful and inexperienced, [ p. 65 ] but he comes and seeks me. When he shows (the sincerity that marks) the first recourse to divination, I instruct him. If he apply a second and third time, that is troublesome; and I do not instruct the troublesome. There will be advantage in being firm and correct.
1. The first SIX, divided, (has respect to) the dispelling of ignorance. It will be advantageous to use punishment (for that purpose), and to remove the shackles (from the mind). But going on in that way (of punishment) will give occasion for regret.
2. The second NINE, undivided, (shows its subject) exercising forbearance with the ignorant, in which there will be good fortune; and admitting (even the goodness of women, which will also be fortunate. (He may be described also as) a son able to (sustain the burden of) his family.
3. The third SIX, divided, (seems to say) that one should not marry a woman whose emblem it might be, for that, when she sees a man of wealth, she will not keep her person from him, and in no wise will advantage come from her.
4. The fourth SIX, divided, (shows its subject as if) bound in chains of ignorance. There will be occasion for regret.
5. The fifth SIX, divided, shows its subject as a simple lad without experience. There will be good fortune.
6. In the topmost NINE, undivided, we see one smiting the ignorant (youth). But no advantage [ p. 66 ] will come from doing him an injury. Advantage would come from warding off injury from him.
[ p. 67 ]
¶ THE HSÜ HEXAGRAM
Hsü intimates that, with the sincerity which is declared in it, there will be brilliant success. With firmness there will be good fortune; and it will be advantageous to cross the great stream.
1. The first NINE, undivided, shows its subject waiting in the distant border. It will be well for him constantly to maintain (the purpose thus shown), in which case there will be no error.
2. The second NINE, undivided, shows its subject waiting on the sand (of the mountain stream). He will (suffer) the small (injury of) being spoken (against), but in the end there will be good fortune.
3. The third NINE, undivided, shows its subject in the mud (close by the stream). He thereby invites the approach of injury.
4. The fourth SIX, divided, shows its subject waiting in (the place of) blood. But he will get out of the cavern.
5. The fifth NINE, undivided, shows its subject waiting amidst the appliances of a feast. Through his firmness and correctness there will be good fortune.
6. The topmost SIX, divided, shows its subject entered into the cavern. (But) there are three guests coming, without being urged, (to his help).
[ p. 68 ]
If he receive them respectfully, there will be good fortune in the end.
[ p. 69 ]
¶ THE SUNG HEXAGRAM
Sung intimates how, though there is sincerity in one’s contention, he will yet meet with opposition and obstruction; but if he cherish an apprehensive caution, there will be good fortune, while, if he must prosecute the contention to the (bitter) end, there will be evil. It will be advantageous to see the great man; it will not be advantageous to cross the great stream.
1. The first SIX, divided, shows its subject not perpetuating the matter about which (the contention is). He will suffer the small (injury) of being spoken against, but the end will be fortunate.
2. The second NINE, undivided, shows its subject unequal to the contention. If he retire and keep concealed (where) the inhabitants of his city are (only) three hundred families, he will fall into no mistake.
3. The third SIX, divided, shows its subject keeping in the old place assigned for his support, and firmly correct. Perilous as the position is, there will be good fortune in the end. Should he perchance [ p. 70 ] engage in the king’s business, he will not (claim the merit of) achievement.
4. The fourth NINE, undivided, shows its subject unequal to the contention. He returns to (the study of Heaven’s) ordinances, changes (his wish to contend), and rests in being firm and correct. There will be good fortune.
S. The fifth NINE, undivided, shows its subject contending;—and with great good fortune.
6. The topmost NINE, undivided, shows how its subject may have the leathern belt conferred on him (by the sovereign), and thrice it shall be taken from him in a morning.
[ p. 71 ]
¶ THE SZE HEXAGRAM
Sze indicates how, in the case which it supposes, with firmness and correctness, and (a leader of) age [ p. 72 ] and experience, there will be good fortune and no error.
1. The first SIX, divided, shows the host going forth according to the rules (for such a movement). If these be not good, there will be evil.
2. The second NINE, undivided, shows (the leader) in the midst of the host. There will be good fortune and no error. The king has thrice conveyed to him the orders (of his favour).
3. The third SIX, divided, shows how the host may, possibly, have many inefficient leaders. There will be evil.
4. The fourth SIX, divided, shows the host in retreat. There is no error.
5. The fifth SIX, 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.
6. The topmost SIX, 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).
[ p. 73 ]
¶ THE PÎ HEXAGRAM
Pî indicates that (under the conditions which it supposes) there is good fortune. But let (the principal party intended in it) re-examine himself, (as if) [ p. 74 ] by divination, whether his virtue be great, unintermitting, and firm. If it be so, there will be no error. Those who have not rest will then come to him; and with those who are (too) late in coming it will be ill.
1. The first SIX, divided, shows its subject seeking by his sincerity to win the attachment of his object. There will be no error. Let (the breast) be full of sincerity as an earthenware vessel is of its contents, and it will in the end bring other advantages.
2. In the second SIX, divided, we see the movement towards union and attachment proceeding from the inward (mind). With firm correctness there will be good fortune.
In the third SIX, divided, we see its subject seeking for union with such as ought not to be associated with.
4. In the fourth SIX, divided, we see its subject [ p. 75 ] seeking for union with the one beyond himself. With firm correctness there will be good fortune.
5. The fifth NINE, undivided, affords the most illustrious instance of seeking union and attachment. (We seem to see in it) the king urging his pursuit of the game (only) in three directions, and allowing the escape of all the animals before him, while the people of his towns do not warn one another (to prevent it). There will be good fortune.
6. In the topmost SIX, divided, we see one seeking union and attachment without having taken the first step (to such an end). There will be evil.
[ p. 76 ]
¶ THE HSIÂO KHÛ HEXAGRAM
Hsiâo Khû indicates that (under its conditions) there will be progress and success. (We see) dense clouds, but no rain coming from our borders in the west.
1. The first NINE, undivided, shows its subject returning and pursuing his own course. What mistake should he fall into? There will be good fortune.
2. The second NINE, undivided, shows its subject, by the attraction (of the former line), returning (to the proper course). There will be good fortune. [ p. 77 ] 3. The third NINE, undivided, suggests the idea of a carriage, the strap beneath which has been removed, or of a husband and wife looking on each other with averted eyes.
4. The fourth SIX, divided, shows its subject possessed of sincerity. The danger of bloodshed is thereby averted, and his (ground for) apprehension dismissed. There will be no mistake.
5. The fifth NINE, undivided, shows its subject possessed of sincerity, and drawing others to unite with him. Rich in resources, he employs his neighbours (in the same cause with himself).
6. The topmost NINE, undivided, shows how the rain has fallen, and the (onward progress) is stayed;—(so) must we value the full accumulation of the virtue (represented by the upper trigram). But a wife (exercising restraint), however firm and correct she may be, is in a position of peril, (and like) the moon approaching to the full. If the superior man prosecute his measures (in such circumstances), there will be evil.
[ p. 78 ]
¶ THE LÎ HEXAGRAM
(Lî suggests the idea of) one treading on the tail of a tiger, which does not bite him. There will be progress and success. [ p. 79 ] 1. The first NINE, undivided, shows its subject treading his accustomed path. If he go forward, there will be no error.
2. The second NINE, undivided, shows its subject treading the path that is level and easy;—a quiet and solitary man, to whom, if he be firm and correct, there will be good fortune.
3. The third SIX, divided, shows a one-eyed man (who thinks he) can see; a lame man (who thinks he) can walk well; one who treads on the tail of a tiger and is bitten. (All this indicates) ill fortune. We have a (mere) bravo acting the part of a great ruler.
4. The fourth NINE, undivided, shows its subject treading on the tail of a tiger. He becomes full of apprehensive caution, and in the end there will be good fortune.
5. The fifth NINE, undivided, shows the resolute tread of its subject. Though he be firm and correct, there will be peril.
6. The sixth NINE, undivided, tells us to look at (the whole course) that is trodden, and examine the [ p. 80 ] presage which that gives. If it be complete and without failure, there will be great good fortune.
[ p. 81 ]
¶ THE THÂI HEXAGRAM
In Thâi (we see) the little gone and the great come. (It indicates that) there will be good fortune, with progress and success.
1. The first NINE, undivided, suggests the idea of grass pulled up, and bringing with it other stalks with whose roots it is connected. Advance (on the part of its subject) will be fortunate.
2. The second NINE, undivided, shows one who can bear with the uncultivated, will cross the Ho without a boat, does not forget the distant, and has no (selfish) friendships. Thus does he prove himself acting in accordance with the course of the due Mean.
3. The third NINE, undivided, shows that, while there is no state of peace that is not liable to be disturbed, and no departure (of evil men) so that they shall not return, yet when one is firm and correct, as he realises the distresses that may arise, he will commit no error. There is no occasion for sadness at the certainty (of such recurring changes); and in this mood the happiness (of the present) may be (long) enjoyed.
4. The fourth SIX, divided, shows its subject fluttering (down);—not relying on his own rich [ p. 82 ] resources, but calling in his neighbours. (They all come) not as having received warning, but in the sincerity (of their hearts).
5. The fifth six, divided, reminds us of (king) Tî-yî’s (rule about the) marriage of his younger sister. By such a course there is happiness and there will be great good fortune.
6. The sixth six, divided, shows us the city wall returned into the moat. It is not the time to use the army. (The subject of the line) may, indeed, announce his orders to the people of his own city; but however correct and firm he may be, he will have cause for regret.
[ p. 83 ]
[ p. 83 ]
¶ THE PHÎ HEXAGRAM
In Phî there is the want of good understanding between the (different classes of) men, and its indication is unfavourable to the firm and correct [ p. 84 ] course of the superior man. We see in it the great gone and the little come.
1. The first SIX, divided, suggests the idea of grass pulled up, and bringing with it other stalks with whose roots it is connected. With firm correctness (on the part of its subject), there will be good fortune and progress.
2. The second SIX, divided, shows its subject patient and obedient. To the small man (comporting himself so) there will be good fortune. If the great man (comport himself) as the distress and obstruction require, he will have success.
The third SIX, divided, shows its subject ashamed of the purpose folded (in his breast).
4. The fourth NINE, undivided, shows its subject acting in accordance with the ordination (of Heaven), and committing no error. His companions will come and share in his happiness.
5. In the fifth NINE, undivided, we see him who [ p. 85 ] brings the distress and obstruction to a close,—the great man and fortunate. (But let him say), ‘We may perish! We may perish!’ (so shall the state of things become firm, as if) bound to a clump of bushy mulberry trees.
6. The sixth NINE, undivided, shows the overthrow (and removal of) the condition of distress and obstruction. Before this there was that condition. Hereafter there will be joy.
[ p. 86 ]
¶ THE THUNG ZĂN HEXAGRAM
Thung Zăn (or ‘Union of men’) appears here (as we find it) in the (remote districts of the) country, indicating progress and success. It will be advantageous to cross the great stream. It will be advantageous to maintain the firm correctness of the superior man.
1. The first NINE, undivided, (shows the representative of) the union of men just issuing from his gate. There will be no error.
2. The second SIX, divided, (shows the representative of) the union of men in relation with his kindred. There will be occasion for regret.
3. The third NINE, undivided, (shows its subject) with his arms hidden in the thick grass, and at the top of a high mound. (But) for three years he makes no demonstration.
4. The fourth NINE, undivided, (shows its subject) mounted on the city wall; but he does not proceed to make the attack (he contemplates). There will be good fortune.
5. In the fifth NINE, undivided, (the representative of) the union of men first wails and cries out, and then laughs. His great host conquers, and he (and the subject of the second line) meet together.
6. The topmost NINE, undivided, (shows the representative [ p. 87 ] of) the union of men in the suburbs. There will be no occasion for repentance.
[ p. 88 ]
¶ THE TÂ YÛ HEXAGRAM
Tâ Yû indicates that, (under the circumstances which it implies), there will be great progress and success.
1. In the first NINE, undivided, there is no approach to what is injurious, and there is no error. Let there be a realisation of the difficulty (and danger of the position), and there will be no error (to the end).
2. In the second NINE, undivided, we have a large waggon with its load. In whatever direction advance is made, there will be no error.
3. The third NINE, undivided, shows us a feudal prince presenting his offerings to the Son of Heaven. A small man would be unequal (to such a duty).
4. The fourth NINE, undivided, shows its subject keeping his great resources under restraint. There will be no error.
5. The fifth SIX, divided, shows the sincerity of its subject reciprocated by that of all the others (represented in the hexagram). Let him display a proper majesty, and there will be good fortune.
6. The topmost NINE, undivided, shows its subject with help accorded to him from Heaven. There will be good fortune, advantage in every respect.
[ p. 89 ]
¶ THE KHIEN HEXAGRAM
Khien indicates progress and success. The superior man, (being humble as it implies), will have a (good) issue (to his undertakings).
1. The first SIX, divided, shows us the superior man who adds humility to humility. (Even) the great [ p. 90 ] stream may be crossed with this, and there will be good fortune.
2. The second SIX, divided, shows us humility that has made itself recognised. With firm correctness there will be good fortune.
3. The third NINE, undivided, shows the superior man of (acknowledged) merit. He will maintain his success to the end, and have good fortune.
4. The fourth SIX, divided, shows one, whose action would be in every way advantageous, stirring up (the more) his humility.
5. The fifth SIX, divided, shows one who, without being rich, is able to employ his neighbours. He may advantageously use the force of arms. All his movements will be advantageous.
6. The sixth SIX, divided, shows us humility that has made itself recognised. The subject of it will with advantage put his hosts in motion; but (he will only) punish his own towns and state.
[ p. 91 ]
¶ THE YÜ HEXAGRAM
Yü indicates that, (in the state which it implies), feudal princes may be set up, and the hosts put in motion, with advantage.
1. The first SIX, divided, shows its subject proclaiming his pleasure and satisfaction. There will be evil.
2. The second SIX, divided, shows one who is firm as a rock. (He sees a thing) without waiting till it has come to pass; with his firm correctness there will be good fortune.
3. The third SIX, divided, shows one looking up (for favours), while he indulges the feeling of pleasure and satisfaction. If he would understand!—If he be late in doing so, there will indeed be occasion for repentance.
4. The fourth NINE, undivided, shows him from whom the harmony and satisfaction come. Great [ p. 92 ] is the success which he obtains. Let him not allow suspicions to enter his mind, and thus friends will gather around him.
5. The fifth six, divided, shows one with a chronic complaint, but who lives on without dying.
6. The topmost six, divided, shows its subject with darkened mind devoted to the pleasure and satisfaction (of the time); but if he change his course even when (it may be considered as) completed, there will be no error.
[ p. 93 ]
¶ THE SUI HEXAGRAM
Sui indicates that (under its conditions) there will be great progress and success. But it will be advantageous to be firm and correct. There will (then) be no error.
1. The first NINE, undivided, shows us one changing the object of his pursuit; but if he be firm and correct, there will he good fortune. Going beyond (his own) gate to find associates, he will achieve merit.
2. The second SIX, divided, shows us one who cleaves to the little boy, and lets go the man of age and experience.
3. The third SIX, divided, shows us one who cleaves to the man of age and experience, and lets go. the little boy. Such following will get what it seeks; but it will be advantageous to adhere to what is firm and correct.
4. The fourth NINE, undivided, shows us one followed and obtaining (adherents). Though he be firm and correct, there will be evil. If he be sincere (however) in his course, and make that evident, into what error will he fall? [ p. 94 ] 5. The fifth NINE, undivided, shows us (the ruler) sincere in (fostering all) that is excellent. There will be good fortune.
6. The topmost SIX, divided, shows us (that sincerity) firmly held and clung to, yea, and bound fast. (We see) the king with it presenting his offerings on the western mountain.
[ p. 95 ]
¶ THE KÛ HEXAGRAM
Kû indicates great progress and success (to him who deals properly with the condition represented by it). There will be advantage in (efforts like that of) crossing the great stream. (He should weigh well, however, the events of) three days before the turning point, and those (to be done) three days after it.
1. The first SIX, divided, shows (a son) dealing with the troubles caused by his father. If he be an (able) son, the father will escape the blame of having erred. The position is perilous, but there will be good fortune in the end.
2. The second NINE, undivided, shows (a son) dealing with the troubles caused by his mother. He should not (carry) his firm correctness (to the utmost).
3. The third NINE, undivided, shows (a son) dealing with the troubles caused by his father. There may be some small occasion for repentance, but there will not be any great error.
4. The fourth SIX, divided, shows (a son) viewing [ p. 96 ] indulgently the troubles caused by his father. If he go forward, he will find cause to regret it.
5. The fifth SIX, divided, shows (a son) dealing with the troubles caused by his father. He obtains the praise of using (the fit instrument for his work).
6. The sixth NINE, undivided, shows us one who does not serve either king or feudal lord, but in a lofty spirit prefers (to attend to) his own affairs.
[ p. 97 ]
¶ THE LIN HEXAGRAM
Lin (indicates that under the conditions supposed in it) there will be great progress and success, while it will be advantageous to be firmly correct. In the eighth month there will be evil.
1. The first NINE, undivided, shows its subject advancing in company (with the subject of the [ p. 98 ] second line). Through his firm correctness there will be good fortune.
2. The second NINE, undivided, shows its subject advancing in company (with the subject of the first line). There will be good fortune; (advancing) will be in every way advantageous.
3. The third SIX, divided, shows one well pleased (indeed) to advance, (but whose action) will be in no way advantageous. If he become anxious about it (however), there will be no error.
4. The fourth SIX, divided, shows one advancing in the highest mode. There will be no error.
5. The fifth SIX, divided, shows the advance of wisdom, such as befits the great ruler. There will be good fortune.
6. The sixth SIX, divided, shows the advance of honesty and generosity. There will be good fortune, and no error.
[ p. 99 ]
¶ THE KWÂN HEXAGRAM
Kwân shows (how he whom it represents should be like) the worshipper who has washed his hands, but not (yet) presented his offerings;—with sincerity [ p. 100 ] and an appearance of dignity (commanding reverent regard).
1. The first SIX, divided, shows the looking of a lad;—not blamable in men of inferior rank, but matter for regret in superior men.
2. The second SIX, divided, shows one peeping out from a door. It would be advantageous if it were (merely) the firm correctness of a female.
3. The third SIX, divided, shows one looking at (the course of) his own life, to advance or recede (accordingly).
4. The fourth SIX, divided, shows one contemplating the glory of the kingdom. It will be advantageous for him, being such as he is, (to seek) to be a guest of the king.
5. The fifth NINE, undivided, shows its subject contemplating his own life(-course). A superior man, he will (thus) fall into no error.
6. The sixth NINE, undivided, shows its subject contemplating his character to see if it be indeed that of a superior man. He will not fall into error.
[ p. 101 ]
¶ THE SHIH HO HEXAGRAM
Shih Ho indicates successful progress (in the condition of things which it supposes). It will be advantageous to use legal constraints.
1. The first NINE, undivided, shows one with his feet in the stocks and deprived of his toes. There will be no error.
2. The second SIX, divided, shows one biting through the soft flesh, and (going on to) bite off the nose. There will be no error. [ p. 102 ] 3. The third SIX, divided, shows one gnawing dried flesh, and meeting with what is disagreeable. There will be occasion for some small regret, but no (great) error.
4. The fourth NINE, undivided, shows one gnawing the flesh dried on the bone, and getting the pledges of money and arrows. It will be advantageous to him to realise the difficulty of his task and be firm,—in which case there will be good fortune.
5. The fifth SIX, divided, shows one gnawing at dried flesh, and finding the yellow gold. Let him be firm and correct, realising the peril (of his position). There will be no error.
6. The sixth NINE, undivided, shows one wearing the cangue, and deprived of his cars. There will be evil.
[ p. 103 ]
¶ THE PÎ HEXAGRAM
Pî indicates that there should be free course (in what it denotes). There will be little advantage (however) if it be allowed to advance (and take the lead). [ p. 104 ] 1. The first NINE, undivided, shows one adorning (the way of) his feet. He can discard a carriage and walk on foot.
2. The second SIX, divided, shows one adorning his beard.
3. The third NINE, undivided, shows its subject with the appearance of being adorned and bedewed (with rich favours). But let him ever maintain his firm correctness, and there will be good fortune.
4. The fourth SIX, divided, shows one looking as if adorned, but only in white. As if (mounted on) a white horse, and furnished with wings, (he seeks union with the subject of the first line), while (the intervening third pursues), not as a robber, but intent on a matrimonial alliance.
5. The fifth SIX, divided, shows its subject adorned by (the occupants of) the heights and gardens. He bears his roll of silk, small and slight. He may appear stingy; but there will be good fortune in the end.
6. The sixth NINE, undivided, shows one with white as his (only) ornament. There will be no error.
[ p. 105 ]
[ p. 105 ]
¶ THE PO HEXAGRAM
Po indicates that (in the state which it symbolises) it will not be advantageous to make a movement in any direction whatever. [ p. 106 ] 1. The first SIX, divided, shows one overturning the couch by injuring its legs. (The injury will go on to) the destruction of (all) firm correctness, and there will be evil.
2. The second SIX, divided, shows one overthrowing the couch by injuring its frame. (The injury will go on to) the destruction of (all) firm correctness, and there will be evil.
3. The third SIX, divided, shows its subject among the overthrowers; but there will be no error.
4. The fourth SIX, divided, shows its subject having overthrown the couch, and (going to injure) the skin (of him who lies on it). There will be evil.
5. The fifth SIX, divided, shows (its subject leading on the others like) a string of fishes, and (obtaining for them) the favour that lights on the inmates of the palace. There will be advantage in every way.
6. The topmost NINE, undivided, shows its subject (as) a great fruit which has not been eaten. The superior man finds (the people again) as a chariot carrying him. The small men (by their course) overthrow their own dwellings.
[ p. 107 ]
¶ THE FÛ HEXAGRAM
Fû indicates that there will be free course and progress (in what it denotes). (The subject of it) finds no one to distress him in his exits and [ p. 108 ] entrances; friends come to him, and no error is committed . He will return and repeat his (proper) course. In seven days comes his return. There will be advantage in whatever direction movement is made.
1. The first NINE, undivided, shows its subject returning (from an error) of no great extent, which would not proceed to anything requiring repentance. There will be great good fortune.
2. The second SIX, divided, shows the admirable return (of its subject). There will be good fortune.
3. The third SIX, divided, shows one who has made repeated returns. The position is perilous, but there will be no error.
4. The fourth SIX, divided, shows its subject moving right in the centre (among those represented by the other divided lines), and yet returning alone (to his proper path).
5. The fifth SIX, divided, shows the noble return of its subject. There will be no ground for repentance.
6. The topmost SIX, divided, shows its subject all astray on the subject of returning. There will be evil. There will be calamities and errors. If with his views he put the hosts in motion, the end will be a great defeat, whose issues will extend to the ruler of the state. Even in ten years he will not be able to repair the disaster.
[ p. 110 ]
[ p. 109 ]
¶ THE WÛ WANG HEXAGRAM
Wû Wang indicates great progress and success, while there will be advantage in being firm and [ p. 110 ] correct. If (its subject and his action) be not correct, he will fall into errors, and it will not be advantageous for him to move in any direction.
1. The first NINE, undivided, shows its subject free from all insincerity. His advance will be accompanied with good fortune.
2. The second SIX, divided, shows one who reaps without having ploughed (that he might reap), and gathers the produce of his third year’s fields without having cultivated them the first year for that end. To such a one there will be advantage in whatever direction he may move.
3. The third SIX, divided, shows calamity happening to one who is free from insincerity;—as in [ p. 111 ] the case of an ox that has been tied up. A passer by finds it (and carries it off), while the people in the neighbourhood have the calamity (of being accused and. apprehended).
4. The fourth NINE, undivided, shows (a case) in which, if its subject can remain firm and correct, there will be no error.
5. The fifth NINE, undivided, shows one who is free from insincerity, and yet has fallen ill. Let him not use medicine, and he will have occasion for joy (in his recovery).
6. The topmost NINE, undivided, shows its subject free from insincerity, yet sure to fall into error, if he take action. (His action) will not be advantageous in any way.
[ p. 112 ]
¶ THE TÂ KHÛ HEXAGRAM
Under the conditions of Tâ Khû it will be advantageous to be firm and correct. (If its subject do not seek to) enjoy his revenues in his own family (without taking service at court), there will be good fortune. It will be advantageous for him to cross the great stream.
1. The first NINE, undivided, shows its subject in a position of peril. It will be advantageous for him to stop his advance.
2. The second NINE, undivided, shows a carriage with the strap under it removed.
3. The third NINE, undivided, shows its subject urging his way with good horses. It will be advantageous for him to realise the difficulty (of his course), and to be firm and correct, exercising himself daily in his charioteering and methods of defence; [ p. 113 ] then there will be advantage in whatever direction he may advance.
4. The fourth six, divided, shows the young bull, (and yet) having the piece of wood over his horns. There will be great good fortune.
5. The fifth six, divided, shows the teeth of a castrated hog. There will be good fortune.
6. The sixth NINE, undivided, shows its subject (as) in command of the firmament of heaven. There will be progress.
[ p. 114 ]
[ p. 114 ]
¶ THE I HEXAGRAM
Î indicates that with firm correctness there will be good fortune (in what is denoted by it). We must look at what we are seeking to nourish, and by the exercise of our thoughts seek for the proper aliment.
1. The first NINE, undivided, (seems to be thus addressed), ‘You leave your efficacious tortoise, and look at me till your lower jaw hangs down.’ There will be evil.
2. The second SIX, divided, shows one looking downwards for nourishment, which is contrary to what is proper; or seeking it from the height (above), advance towards which will lead to evil.
3. The third SIX, divided, shows one acting contrary to the method of nourishing. However firm he may be, there will be evil. For ten years let him not take any action, (for) it will not be in any way advantageous. [ p. 115 ] 4. The fourth SIX, divided, shows one looking downwards for (the power to) nourish. There will be good fortune. Looking with a tiger’s downward unwavering glare, and with his desire that impels him to spring after spring, he will fall into no error.
5. The fifth SIX, divided, shows one acting contrary to what is regular and proper; but if he abide in firmness, there will be good fortune. He should not, (however, try to) cross the great stream.
6. The sixth NINE, undivided, shows him from whom comes the nourishing. His position is perilous, but there will be good fortune. It will be advantageous to cross the great stream.
[ p. 116 ]
¶ THE TÂ KWO HEXAGRAM
Tâ Kwo suggests to us a beam that is weak. There will be advantage in moving (under its conditions) in any direction whatever; there will be success.
1. The first SIX, divided, shows one placing mats of the white mâo grass under things set on the ground. There will be no error.
2. The second NINE, undivided, shows a decayed [ p. 117 ] willow producing shoots, or an old husband in possession of his young wife. There will be advantage in every way.
3. The third NINE, undivided, shows a beam that is weak. There will be evil.
4. The fourth NINE, undivided, shows a beam curving upwards. There will be good fortune. If (the subject of it) looks for other (help but that of line one), there will be cause for regret.
5. The fifth NINE, undivided, shows a decayed willow producing flowers, or an old wife in possession of her young husband. There will be occasion neither for blame nor for praise.
6. The topmost SIX, divided, shows its subject with extraordinary (boldness) wading through a stream, till the water hides the crown of his head. There will be evil, but no ground for blame.
[ p. 118 ]
¶ THE KHAN HEXAGRAM
Khan, here repeated, shows the possession of sincerity, through which the mind is. penetrating. Action (in accordance with this) will be of high value.
1. The first SIX, divided, shows its subject in the double defile, and (yet) entering a cavern within it. There will be evil.
2. The second NINE, undivided, shows its subject [ p. 119 ] in all the peril of the defile. He will, however, get a little (of the deliverance) that he seeks.
3. The third SIX, divided, shows its subject, whether he comes or goes ( =descends or ascends), confronted by a defile. All is peril to him and unrest. (His endeavours) will lead him into the cavern of the pit. There should be no action (in such a case).
4. The fourth SIX, divided, shows its subject (at a feast), with (simply) a bottle of spirits, and a subsidiary basket of rice, while (the cups and bowls) are (only) of earthenware. He introduces his important lessons (as his ruler’s) intelligence admits. There will in the end be no error.
5. The fifth NINE, undivided, shows the water of the defile not yet full, (so that it might flow away); but order will (soon) be brought about. There will be no error.
6. The topmost SIX, divided, shows its subject bound with cords of three strands or two strands, and placed in the thicket of thorns. But in three years he does not learn the course for him to pursue. There will be evil.
[ p. 120 ]
¶ THE LÎ HEXAGRAM
Lî indicates that, (in regard to what it denotes), it will be advantageous to be firm and correct, and that thus there will be free course and success. [ p. 121 ] Let (its subject) also nourish (a docility like that of) the cow, and there will be good fortune.
1. The first NINE, undivided, shows one ready to move with confused steps. But he treads at the same time reverently, and there will be no mistake.
2. The second SIX, divided, shows its subject in his place in yellow. There will be great good fortune.
3. The third NINE, undivided, shows its subject in a position like that of the declining sun. Instead of playing on his instrument of earthenware, and singing to it, he utters the groans of an old man of eighty. There will be evil.
4. The fourth NINE, undivided, shows the manner of its subject’s coming. How abrupt it is, as with fire, with death, to be rejected (by all)!
5. The fifth SIX, divided, shows its subject as one with tears flowing in torrents, and groaning in sorrow. There will be good fortune. [ p. 122 ] 6. The topmost NINE, undivided, shows the king employing its subject in his punitive expeditions. Achieving admirable (merit), he breaks (only) the chiefs (of the rebels). Where his prisoners were not their associates, he does not punish. There will be no error.
¶ Footnotes
Tî-yî, the last sovereign but one of the Yin dynasty, reigned from B. C. 1191 to 1155; but what was the history of him and his sister here referred to we do not know. P. Regis assumes that he gave his sister in marriage to the lord of Kâu, known in subsequent p. 84 time as king Wăn, and that she was the famous Thaî-sze;—contrary to all the evidence I have been able to find on the subject. According to Khăng-žze, Tî-yî was the first to enact a law that daughters of the royal house, in marrying princes of the states, should be in subjection to them, as if they were not superior to them in rank. Here line 5, while occupying the place of dignity and authority in the hexagram, is yet a weak line in the place of a strong and its subject, accordingly, humbly condescends to his one, strong and proper correlate in line 2.
The course denoted by Thâi has been run; and will be followed by one of a different and unhappy character. The earth dug from the moat had been built up to form a protecting wall; but it is now again fallen into the ditch. War will only aggravate the evil; and however the ruler may address good proclamations to himself and the people of his capital, the coming evil cannot be altogether averted.
58:I The Text under each hexagram consists of one paragraph by king Wăn, explaining the figure as a whole, and of six (in the case of hexagrams 1 and 2, of seven) paragraphs by the duke of Kâu, explaining the individual lines. The explanatory notices introduced above to this effect will not be repeated. A double space will be used to mark off the portion of king Wăn from that of his son.
Each hexagram consists of two of the trigrams of Fû-hsî, 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,’ &c. 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 nine, all divided lines, six.
Two explanations have been proposed of this application of these numbers. The Khien trigram, it is said, contains 3 strokes (
), and the Khwăn 6 ( 
). But the yang contains the yin in itself, and its representative number will be 3 + 6 = 9, while the yin, not containing the yang, will only have its own number or 6. This explanation, entirely arbitrary, is new deservedly abandoned. The other is based on the use of the ‘four Hsiang,’ or emblematic figures ( 
the great or old yang, 
the young yang, 
the old yin, and 
the young yin). To these are assigned (by what process is unimportant for our present purpose) the numbers 9, 8, 7, 6. They were ‘the old yang,’ represented by 9, and ‘the old yin,’ represented by 6, that, in the manipulation of the stalks to form new diagrams, determined the changes of figure; and so 9 and 6 came to be used as the p. 59 names of a yang line and a yin line respectively. This explanation is now universally acquiesced in. The nomenclature of first nine, nine two, &c., or first six, six two, &c., however, is merely a jargon; and I have preferred to use, instead of it, in the translation, in order to describe the lines, the names ‘undivided’ and ‘divided.’
I. Does king Wăn ascribe four attributes here to Khien, 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. Kû Hsî held that he assigned only two, and that we should translate, ‘greatly penetrating,’ and ‘requires to be correct and firm,’ two responses in 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 Kâu 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 p. 60 of force will give occasion for repentance. The moral meaning found in the line is that ‘the high shall be abased.’
The meaning given to the supernumerary paragraph is the opposite of that of paragraph 6. The ‘host of dragons without their heads’ would give us the next hexagram, or Khwăn, made up of six divided lines. Force would have given place to submission, and haughtiness to humility; and the result would be good fortune. Such at least is the interpretation of the paragraph given in a narrative of the Žo-Kwan under B. C. 513. For further explanation of the duke of Kâu’s meaning, see Appendixes II and IV. ↩︎61:II The same attributes are here ascribed to Khwăn, as in the former hexagram to Khien;—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 Khien. 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.
That superior man will seek to bring his friends along with himself to serve his ruler. But according to the arrangement of the trigrams by king Wăn, the place of Khwăn is in the south-west, while the opposite quarter is occupied by the yang trigram Kăn, as in Figure 2, Plate III. All that this portion of the Thwan says is an instruction to the subject of the hexagram to seek for others of the same principles and tendencies with himself to serve their common lord. But in quietness and firmness will be his strength.
The symbolism of the lines is various. Paragraph 2 presents to us the earth itself, according to the Chinese conception of it, as a great cube. To keep his excellence under restraint, as in paragraph 3, is the part of a minister or officer, seeking not his own glory, but that of his ruler. Paragraph 4 shows its subject exercising a still greater restraint on himself than in paragraph 3. There is an interpretation of the symbolism of paragraph 5 in a narrative of the Žo Kwan, under the 12th year of duke Khâo, B.C. 530. ‘Yellow’ is one of the five ‘correct’ colours, and the colour of the earth. ‘The lower garment’ is a symbol of humility. The fifth line is the seat of honour. If its occupant possess the qualities indicated, he will be greatly fortunate.
See the note on the sixth line of hexagram 1. What is there said to be ‘beyond the proper limits’ takes place here ‘in the wild.’ The humble subject of the divided line is transformed into a p. 62 dragon, and fights with the true dragon, the subject of the undivided line. They fight and bleed, and their blood is of the colour proper to heaven or the sky, and the colour proper to the earth. Paragraph 7 supposes that the hexagram Khwăn should become changed into Khien—the result of which would be good. ↩︎63:III The character called Kun 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 symbolise the struggles that mark the rise of a state out of a condition of disorder, consequent on a great revolution. The same thing is denoted by the combination of the trigrams that form the figure;—as will be seen in the notes on it under Appendix II.
I have introduced within parentheses, in the translation, the words ‘in the case which the hexagram presupposes.’ It is necessary to introduce them. King Wăn and his son wrote, as they did in every hexagram, with reference to a particular state of affairs which they had in mind. This was the unspoken text which controlled and directed all their writing; and the student must try to get hold of this, if he would make his way with comfort and success through the Yî. Wăn saw the social and political world around him in great disorder, hard to be remedied. But he had faith in himself and the destinies of his House. Let there be prudence and caution, with unswerving adherence to the right; let the government of the different states be entrusted to good and able men:—then all would be well.
The first line is undivided, showing the strength of its subject. He will be capable of action, and his place in the trigram of mobility will the more dispose him to it. But above him is the p. 64 trigram of peril; and the lowest line of that, to which especially he must look for response and co-operation, is divided and weak. Hence arise the ideas of difficulty in advancing, the necessity of caution, and the advantage of his being clothed with authority.
To the subject of the second line, divided, advance is still more difficult. He is weak in himself; he is pressed by the subject of the strong line below him. But happily that subject, though strong, is correct; and above in the fifth line, in the place of authority, is the strong one, union with whom and the service of whom should be the objects pursued. All these circumstances suggested to the duke of Kâu the idea of a young lady, sought in marriage by a strong wooer, when marriage was unsuitable, rejecting him, and finally, after ten years, marrying a more suitable, the only suitable, match for her.
The third line is divided, not central, and the number of its place is appropriate to the occupancy of a strong line. All these things should affect the symbolism of the line. But the outcome of the whole hexagram being good, the superior man sees the immediate danger and avoids it.
The subject of the fourth line, the first of the upper trigram, has recourse to the strong suitor of line 1, the first of the lower trigram; and with his help is able to cope with the difficulties of the position, and go forward.
The subject of the fifth line is in the place of authority, and should show himself a ruler, dispensing benefits on a great scale. But he is in the very centre of the trigram denoting perilousness, and line 2, which responds to 5, is weak. Hence arises the symbolism, and great things should not be attempted.
The sixth line is weak; the third responding to it is also weak it is at the extremity of peril; the game is up. What can remain for its subject in such a case but terror and abject weeping? ↩︎66:IV As Kun shows us plants struggling from beneath the surface, Măng suggests to us the small and. undeveloped appearance which they then present; and hence it came to be the symbol of youthful inexperience and ignorance. The object of the hexagram is to show how such a condition should be dealt with by the parent and ruler, whose authority and duty are represented by the second and sixth, the two undivided lines. All between the first and last sentences of the Thwan must be taken as an oracular response received by the party divining on the subject of enlightening the youthful ignorant. This accounts for its being more than usually enigmatical, and for its being partly rhythmical. See Appendix I, in loc.
The subject of the first line, weak, and at the bottom of the figure, is in the grossest ignorance. Let him be punished. If punishment avail to loosen the shackles and manacles from the mind, well; if not, and punishment be persevered with, the effect will be had.
On the subject of the second line, strong, and in the central place, devolves the task of enlightening the ignorant; and we have him discharging it with forbearance and humility. In proof of his generosity, it is said that ‘he receives,’ or learns from, even weak and ignorant women. He appears also as ‘a son’ taking the place of his father.
The third line is weak, and occupies an odd place belonging properly to an undivided line; nor is its place in the centre. All these things give the subject of it so bad a character.
The fourth line is far from both the second and sixth, and can get no help from its correlate,—the first line, weak as itself. What good can be done with or by the subject of it?
The fifth line is in the place of honour, and has for its correlate the strong line in the second place. Being weak in itself, it is taken as the symbol of a simple lad, willing to be taught.
The topmost line is strong, and in the highest place. It is natural, but unwise, in him to use violence in carrying on his educational measures. A better course is suggested to him. ↩︎68:V Hsü means waiting. Strength confronted by peril might be expected to advance boldly and at once to struggle with it; but it takes the wiser plan of waiting till success is sure. This is the lesson of the hexagram. That ‘sincerity is declared in it’ is proved from the fifth line in the position of honour and authority, central, itself undivided and in an odd place. In such a case, nothing but firm correctness is necessary to great success.
‘Going through a great stream,’ an expression frequent in the Yî, may mean undertaking hazardous enterprises, or encountering great difficulties, without any special reference; but more natural is it to understand by the great stream’ the Yellow river, which the lords of Kâu must cross in a revolutionary movement against the dynasty of Yin and its tyrant. The passage of it by king Wû, the son of Wăn in B. C. 1122, was certainly one of the greatest deeds in the history of China. It was preceded also by long waiting,’ till the time of assured success came.
‘The border’ under line 1 means the frontier territory of the state. There seems no necessity for such a symbolism. ‘The sand’ and ‘the mud’ are appropriate with reference to the watery defile; but it is different with ‘the border.’ The subject of the line appears at work in his distant fields, not thinking of anything but his daily work; and he is advised to abide in that state and mind.
‘The sand’ of paragraph 2 suggests a nearer approach to the defile, but its subject is still self-restrained and waiting. I do not see what suggests the idea of his suffering from ‘the strife of tongues.’
In paragraph 3 the subject is on the brink of the stream. His advance to that position has provoked resistance, which may result in his injury.
Line 4 has passed from the inner to the upper trigram, and entered on the scene of danger and strife;—‘into the place of blood.’ Its subject is ‘weak and in the correct place for him;’ he therefore retreats and escapes from the cavern, where he was engaged with his enemy.
Line 5 is strong and central, and in its correct place, being that of honour. All good qualities therefore belong to the subject of it, who has triumphed, and with firmness will triumph still more.
Line 6 is weak, and has entered deeply into the defile and its caverns. What will become of its subject? His correlate is the p. 69 strong line 3 below, which comes with its two companions to his help. If they are respectfully received, that help will prove effectual. P. Regis tries to find out a reference in these ‘three guests’ to three princes who distinguished themselves by taking part with Kâu in its struggle with Yin or Shang; see vol. i, pp. 279-282. I dare not be so confident of any historical reference. ↩︎70:VI We have strength in the upper trigram, as if to regulate and control the lower, and peril in that lower as if looking out for an opportunity to assail the upper; or, as it may be represented, we have one’s self in a state of peril matched against strength from without. All this is supposed to give the idea of contention or strife. But the undivided line in the centre of Khân is emblematic of sincerity, and gives a character to the whole figure. An individual, so represented, will be very wary, and have good fortune; but strife is bad, and if persevered in even by such a one, the effect will be evil. The fifth line, undivided, in an odd place, and central, serves as a representative of ‘the great man,’ whose agency is sure to be good; but the topmost line being also strong, and with its two companions, riding as it were, on the trigram of peril, its action is likely to be too rash for a great enterprise. See the treatise on the Thwan, in loc.
The subject of line 1 is weak and at the bottom of the figure. He may suffer a little in the nascent strife, but will let it drop; and the effect will be good.
Line 2 represents one who is strong, and has the rule of the lower trigram;—he has the mind for strife, and might be expected to engage in it. But his strength is weakened by, being in an even place, and he is no match for his correlate in line 5, and therefore retreats. A town or city with only three hundred families is said p. 71 to be very small. That the subject of the line should retire to so insignificant a place is further proof of his humility.
Line 3 is weak and in an odd place. Its subject therefore is not equal to strive, but withdraws from the arena. Even if forced into it, he will keep himself in the background;—and be safe. ‘He keeps in the old place assigned for his support’ is, literally, ‘He eats his old virtue;’ meaning that he lives in and on the appanage assigned to him for his services.
Line 4 is strong, and not in the centre; so that we are to conceive of its subject as having a mind to strive. But immediately above it is line 5, the symbol of the ruler, and with him it is hopeless to strive; immediately below is 3, weak, and out of its proper place, incapable of maintaining a contention. Its proper correlate is the lowest line, weak, and out of its proper place, from whom little help can come. Hence its subject takes the course indicated, which leads to good fortune.
Line 5 has every circumstance in favour of its subject.
Line 6 is strong and able to contend successfully; but is there to be no end of striving? Persistence in it is sure to end in defeat and disgrace. The contender here might receive a reward from the king for his success; but if he received it thrice in a morning, thrice it would be taken from him again. As to the nature of the reward here given, see on the Lî Kî, X, ii, 32.
P. Regis explains several of the expressions in the Text, both in the Thwan and the Hsiang, from the history of king Wăn and his son king Wû. Possibly his own circumstances may have suggested to Wăn some of the Thwan; and his course in avoiding a direct collision with the tyrant Shâu, and Wû’s subsequent exploits may have been in the mind of the duke of Kâu. Some of the sentiments, however, cannot be historically explained. They are general protests against all contention and strife. ↩︎72:VII The conduct of military expeditions in a feudal kingdom, and we may say, generally, is denoted by the hexagram Sze. Referring to Appendixes I and II for an explanation of the way in which the combination of lines in it is made out to suggest the idea of an army, and that idea being assumed, it is easy to see how the undivided line in the second place should be interpreted of the general, who is responded to by the divided line in the fifth and royal place. Thus entire trust is reposed in him. He is strong p. 73 and correct, and his enterprises will be successful. He is denominated kang zăn, ‘an old, experienced man.’
‘The rules,’ it is said, ‘are twofold;—first, that the war be for a righteous end; and second, that the manner of conducting it, especially at the outset, be right.’ But how this and the warning in the conclusion should both follow from the divided line being in the first place, has not been sufficiently explained.
How line 2 comes to be the symbol of the general in command of the army has been shown above on the Thwan. The orders of the king thrice conveyed to him are to be understood of his appointment to the command, and not of any rewards conferred on him as a tribute to his merit. Nor is stress to be laid on the ‘thrice.’ ‘It does not mean that the appointment came to him three times; but that it was to him exclusively, and with the entire confidence of the king.’
The symbolism of line 3 is very perplexing. P. Regis translates it:—‘Milites videntur deponere sarcinas in curribus. Male.’ Canon McClatchie has:—‘Third-six represents soldiers as it were lying dead in their baggage carts, and is unlucky.’ To the same effect was my own translation of the paragraph, nearly thirty years ago. But the third line, divided, cannot be forced to have such an indication. The meaning I have now given is more legitimate, taken character by character, and more in harmony with the scope of the hexagram, The subject of line 2 is the one proper leader of the host. But line 3 is divided and weak, and occupies the place of a strong line, as if its subject had perversely jumped over two, and perched himself above it to take the command. This interpretation also suits better in the 5th paragraph.
Line 4 is weak and not central; and therefore ‘to retreat’ is p. 74 natural for its subject. But its place is even, and proper for a divided line; and the retreat will be right in the circumstances.
In line 5 we seem to have an intimation of the important truth that only defensive war, or war waged by the rightful authority to put down rebellion and lawlessness, is right. ‘The birds in the fields’ symbolise parties attacking for plunder. The fifth line symbolises the chief authority,—the king, who is weak, or humble, and in the centre, and cedes the use of all his power to the general symbolised by line 2. The subject of 2 is ‘the oldest son.’ Those of three and four are supposed to be ‘the younger brother and son,’ that is, the younger men, who would cause evil if admitted to share the command.
The lesson on the topmost line is true and important, but the critics seem unable to deduce it from the nature of the line, as divided and in the sixth place. ↩︎75:VIII The idea of union between the different members and classes of a state, and how it can be secured, is the subject of the hexagram Pî. The whole line occupying the fifth place, or that of authority, in the hexagram, represents the ruler to whom the subjects of all the other lines offer a ready submission. According to the general rules for the symbolism of the lines, the second line is the correlate of the fifth; but all the other lines are here made subject to that fifth;—which is also a law of the Yî, according to the ‘Daily Lecture.’ To me it has the suspicious look of being made for the occasion. The harmony of union, therefore, is to be secured by the sovereign authority of one; but he is warned to see to it that his virtue be what will beseem his place, and subjects are warned not to delay to submit to him.
Where does the ‘sincerity’ predicated of the subject of line 1 come from? The ‘earthenware vessel’ is supposed to indicate its plain, unadorned character; but there is nothing in the position and nature of the line, beyond the general idea in the figure, to Suggest the attribute.
Line 2 is the proper correlate of 5. Its position in the centre of the inner or lower trigram agrees with the movement of its subject as proceeding from the inward mind.
Line 3 is weak, not in the centre, nor in its correct place. The lines above and below it are both weak. All these things are supposed to account for what is said on it.
‘The one beyond himself’ in line 4 is the ruler or king, who is p. 76 the subject of 5, and with whom union ought to be sought. The divided line, moreover, is in a place proper to it. If its subject be firm and correct, there will be good fortune.
The subject of line 5 is the king, who must be the centre of union. The ancient kings had their great hunting expeditions in the different seasons; and that of each season had its peculiar rules. But what is stated here was common to all. When the beating was completed, and the shooting was ready to commence, one side of the enclosure into which the game had been driven was left open and unguarded;—a proof of the royal benevolence, which did not want to make an end of all the game. So well known and understood is this benevolence of the model king of the hexagram, that all his people try to give it effect. Thus the union contemplated is shown to be characterised by mutual confidence and appreciation in virtue and benevolence.
A weak line being in the 6th place, which is appropriate to it, its subject is supposed to be trying to promote union among and with the subjects of the lines below. It is too late. The time is past. Hence it is symbolised as ‘without a head,’ that is, as not having taken the first step, from which its action should begin, and go on to the end. ↩︎77:IX The name Hsiâo Khû is interpreted as meaning ‘small restraint.’ The idea of ‘restraint’ having once been determined on as that to be conveyed by the figure, it is easily made out that the restraint must be small, for its representative is the divided line in the fourth place; and the check given by that to all the undivided lines cannot be great. Even if we suppose, as many critics do, that all the virtue of that upper trigram Sun is concentrated in its first line, the attribute ascribed to Sun is that of docile flexibility, which cannot long be successful against the strength emblemed by the lower trigram Khien. The restraint therefore is small, and in the end there will be ‘progress and success.’
The second sentence of the Thwan contains indications of the place, time, and personality of the writer which it seems possible to ascertain. The fief of Kâu was the western portion of the p. 78 kingdom of Yin or Shang, the China of the twelfth century B. C., the era of king Wăn. Rain coming and moistening the ground is the cause of the beauty and luxuriance of the vegetable world, and the emblem of the blessings flowing from good training and good government. Here therefore in the west, the hereditary territory of the house of Kâu, are blessings which might enrich the whole kingdom; but they are somehow restrained. The dense clouds do not empty their stores.
P. Regis says:—‘To declare openly that no rain fell from the heavens long covered with dense clouds over the great tract of country, which stretched from the western border to the court and on to the eastern sea, was nothing else but leaving it to all thoughtful minds to draw the conclusion that the family of Wan was as worthy of the supreme seat as that of Shâu, the tyrant, however ancient, was unworthy of it (vol. i, p. 356).’ The intimation is not put in the Text, however, so clearly as by P. Regis.
Line 1 is undivided, the first line of Khien, occupying its proper place. Its subject, therefore, notwithstanding the check of line 4, resumes his movement, and will act according to his strong nature, and go forward.
Line 2 is also strong, and though an even place is not appropriate to it, that place being central, its subject will make common cause with the subject of line 1; and there will be good fortune.
Line 3, though strong, and in a proper place, yet not being in the centre, is supposed to be less able to resist the restraint of line 4; and hence it has the ill omens that are given.
The subject of line 4, one weak line against all the strong lines of the hexagram, might well expect wounds, and feel apprehension in trying to restrain the others; but it is in its proper place; it is the first line also of Sun, whose attribute is docile flexibility. p. 79 The strong lines are moved to sympathy and help, and ‘there is no mistake.’
Line 5 occupies the central place of Sun, and converts, by the sincerity, of its subject, 4 and 6 into its neighbours, who suffer themselves to be used by it, and effect their common object.
In line 6, the idea of the hexagram has run its course. The harmony of nature is restored. The rain falls, and the onward march of the strong lines should now stop. But weakness that has achieved such a result, if it plume itself on it, will be in a position of peril; and like the full moon, which must henceforth wane. Let the superior man, when he has attained his end, remain in quiet. ↩︎80:X The character giving its name to the hexagram plays an important part also in the symbolism; and this may be the reason why it does not, as the name, occupy the first place in the Thwan. Looking at the figure, we see it is made up of the trigrams Tui, representing a marsh, and Khien, representing the sky. Tui is a yin trigram, and its top line is divided. Below Khien, the great symbol of strength, it may readily suggest the idea of treading on a tiger’s tail, which was an old way of expressing what was hazardous (Shû V, XXV, 2). But what suggests the statement that ‘the tiger does not bite the treader?’ The attribute of Tui is pleased satisfaction. of course such an attribute could not be predicated of one who was in the fangs of a tiger. The coming scatheless out of such danger further suggests the idea of ‘progress and success’ in the course which king Wăn had in his mind. And according to Appendix VI, that course was ‘propriety,’ the observance of all the rules of courtesy. On these, as so many stepping-stones, one may tread safely amid scenes of disorder and peril.
Line 1 is an undivided line in an odd place; giving us the ideas of activity, firmness, and correctness. One so characterised will act rightly.
Line 2 occupies the middle place of the trigram, which is supposed to symbolise a path cut straight and level along the hill-side, or over difficult ground. Line, is not a proper correlate, and hence the idea of the subject of 2 being ‘a quiet and solitary man.’
Line 3 is neither central nor in an even place, which would be proper to it. But with the strength of will which the occupant of an odd place should possess, he goes forward with the evil results so variously emblemed. The editors of the imperial edition, in illustration of the closing sentence, refer to Analects VII, x.
Line 4 is in contiguity with 5, whose subject is in the place of authority; but he occupies the place proper to a weak or divided line, and hence he bethinks himself, and goes softly.
Beneath the symbolism under line 5, lies the principle that the most excellent thing in ‘propriety’ is humility. And the subject of the line, which is strong and central, will not be lacking in this, but bear in mind that the higher he is exalted, the greater may be his fall.
What is said on line 6 is good, but is only a truism. The whole course has been shown; if every step has been right and appropriate, the issue will be very good. ↩︎82:XI The language of the Thwan has reference to the form of Thâi, with the three strong lines of Khien below, and the three weak lines of Khwăn above. The former are ‘the great,’ active and vigorous; the latter are ‘the small,’ inactive and submissive. But where have the former ‘come’ from, and whither are the latter gone?’ In many editions of the Yî beneath the hexagram of Thâi here, there appears that of Kwei Mei, the 54th in order (
), which becomes Thâi, if the third and fourth lines exchange places. But in the notes on the Thwan, in the first Appendix, on hexagram 6, I have spoken of the doctrine of ‘changing figures,’ and intimated my disbelief of it. The different hexagrams arose necessarily by the continued manipulation of the undivided and divided lines, and placing them each over itself and over the other. When king Wăn wrote these Thwan, he was taking the 64 hexagrams, as they were ready to his hand, and not forming one from another by any process of divination. The ‘gone’ and ‘come’ are merely equivalent to ‘below’ and ‘above,’ in the lower trigram or in the upper.
A course in which the motive forces are represented by the three strong, and the opposing by the three weak lines, must be progressive and successful. Thâi is called the hexagram of the first month of the year, the first month of the natural spring, when for six months, through the fostering sun and genial skies, the processes of growth will be going on.
The symbolism of paragraph 1 is suggested by the three strong lines of Khien all together, and all possessed by the same instinct to advance. The movement of the first will be supported by that of the others, and be fortunate.
The second line is strong, but in an even place. This is supposed to temper the strength of its subject; which is expressed by the first of his characteristics. But the even place is the central; and it is responded to by a proper correlate in the fifth line above. Hence come all the symbolism of the paragraph and the auspice of good fortune implied in it.
Beneath the symbolism in paragraph 3 there lies the persuasion of the constant change that is taking place in nature and in human affairs. As night succeeds to day, and winter to summer, so calamity may be expected to follow prosperity, and decay the flourishing of a state. The third is the last of the lines of Khien, by whose strength and activity the happy state of Thâi has been produced. Another aspect of things may be looked for; but by firmness and correctness the good estate of the present may be long continued.
According to the treatise on the Thwan, the subjects of the fourth and other upper lines are not ‘the small returning’ as opponents of the strong lines below, as is generally supposed; but as the correlates of those lines, of one heart and mind with them to maintain the state of Thâi, and giving them, humbly but readily, all the help in their power. ↩︎85:XII The form of Phî, it will be seen, is exactly the opposite of that of Thâi. Much of what has been said on the interpretation of that will apply to this, or at least assist the student in making out the meaning of its symbolism. Phî is the hexagram of the seventh month. Genial influences have done their work, the processes of growth are at an end. Henceforth increasing decay must be looked for.
Naturally we should expect the advance of the subject of the first of the three weak lines to lead to evil; but if he set himself to be firm and correct, he will bring about a different issue.
Patience and obedience are proper for the small man in all circumstances. If the great man in difficulty yet cherish these attributes, he will soon have a happy issue out of the distress.
The third line is weak. Its place is odd, and therefore for it incorrect. Its subject would vent his evil purpose, but has not strength to do so. He is left therefore to the shame which he ought to feel without a word of warning. Does the ming of the fourth line mean ‘the ordination of Heaven,’ as Kû Hsî thinks; or the orders of the ruler, as Khăng-žze says? Whichever interpretation be taken (and some critics unite the two), the action of the subject of the line, whose strength is tempered by the even position, will be good and correct, and issue in success and happiness.
The strong line in the fifth, (its correct), place, brings the distress and obstruction to a close. Yet its subject—the ruler in the hexagram-is warned to continue to be cautious in two lines of rhyme:—
'And let him say, “I die! I die I”
So to a bushy clump his fortune he shall tie.’
There is an end of the condition of distress. It was necessary, that condition should give place to its opposite; and the strong line in the topmost place fitly represents the consequent joy. ↩︎87:XIII Thung Zăn describes a condition of nature and of the state opposite to that of Phî. There was distress and obstruction; here is union. But the union must be based entirely on public considerations, without taint of selfishness.
The strong line in the fifth, its correct, place, occupies the most important position, and has for its correlate the weak second line, also in its correct place. The one divided line is naturally sought after by all the strong lines. The upper trigram is that of heaven, which is above; the lower is that of fire, whose tendency is to mount upwards. All these things are in harmony with the idea of union. But the union must be free from all selfish motives, and this is indicated by its being in the remote districts of the country, where people are unsophisticated, and free from the depraving effects incident to large societies. A union from such motives will cope with the greatest difficulties; and yet a word of caution is added.
Line 1 emblems the first attempts at union. It is strong, but in the lowest place; and it has no proper correlate above. There is, however, no intermixture of selfishness in it.
Lines 2 and 5 are proper correlates, which fact suggests in this hexagram the idea of their union being limited and partial, and such as may afford ground for blame.
Line 3 is strong, and in an odd place; but it has not a proper correlate in 6. This makes its subject more anxious to unite with 2; but 2 is devoted to its proper correlate in 5, of whose strength 3 is afraid, and takes the measures described. His abstaining so long, however, from any active attempt, will save him from misfortune.
Line 4 is strong, but in an even place, which weakens its subject, He also would fain make an attempt on 2; but he is afraid, and does not carry his purpose into effect.
Line 5 is strong, in an odd, and the central place; and would fain unite with 2, which indeed is the proper correlate of its subject. But 3 and 4 are powerful foes that oppose the union, Their opposition makes him weep; but he collects his forces, defeats them, and effects his purpose.
The union reaches to all within the suburbs, and is riot yet universal; but still there is no cause for repentance. ↩︎88:XIV Tâ Yû means ‘Great Havings;’ denoting in a kingdom a state of prosperity and abundance, and in a, family or individual, a p. 89 state of opulence. The danger threatening such a condition arises from the pride which it is likely to engender. But everything here is against that issue. Apart from the symbolism of the trigrams, we have the place of honour occupied by a weak line, so that its subject will be humble; and all the other lines, strong as they are, will act in obedient sympathy. There will be great progress and success.
Line 2, though strong, is at the lowest part of the figure, and has no correlate above. No external influences have as yet acted injuriously on its subject. Let him do as directed, and no hurtful influence will ever affect him.
The strong line 2 has its proper correlate in line 5, the ruler of the figure, and will use its strength in subordination to his humility. Hence the symbolism.
Line 3 is strong, and in the right (an odd) place. The topmost line of the lower trigram is the proper place for a feudal lord. The subject of this will humbly serve the condescending ruler in line 5. A small man, having the place without the virtue, would give himself airs.
Line 4 is strong, but the strength is tempered by the position, which is that of a weak line. Hence he will do no injury to the mild ruler, to whom he is so near.
Line 5 symbolises the ruler. Mild sincerity is good in him, and affects his ministers and others. But a ruler must not be without an awe-inspiring majesty.
Even the topmost line takes its character from 5. The strength of its subject is still tempered, and Heaven gives its approval. ↩︎90:XV An essay on humility rightly follows that on abundant possessions. The third line, which is a whole line amid five others divided, occupying the topmost place in the lower trigram, is held by the Khang-hsî editors and many others to be ‘the lord of the hexagram,’ the representative of humility, strong, but abasing itself. There is nothing here in the text to make us enter farther on the symbolism of the figure. Humility is the way to permanent success.
A weak line, at the lowest place of the figure, is the fitting symbol of the superior man adding humility to humility.
Line 2 is weak, central, and in its proper place, representing a humility that has ‘crowed;’ that is, has proclaimed itself.
Line 3 is strong, and occupies an odd (its proper) place. It is ‘the lord of the hexagram,’ to whom all represented by the lines above and below turn.
Line 4 is weak and in its proper position. Its subject is sure to p. 91 be successful and prosperous, but being so near the fifth line, he should still use the greatest precaution.
All men love and honour humility, in itself and without the adjuncts which usually command obedience and respect. Hence his neighbours follow the ruler in the fifth line, though he may not be very rich or powerful. His humility need not keep him from asserting the right, even by force of arms.
The subject of the sixth line, which is weak, is outside the game, so to speak, that has been played out. He will use force, but only within his own sphere and to assert what is right. He will not be aggressive. ↩︎92:XVI The Yü hexagram denoted to king Win a condition of harmony and happy contentment throughout the kingdom, when the people rejoiced in and readily obeyed their sovereign. At such a time his appointments and any military undertakings would be hailed and supported. The fourth line, undivided, is the lord of the figure, and being close to the fifth or place of dignity, is to be looked on as the minister or chief officer of the ruler. The ruler gives to him his confidence; and all represented by the other lines yield their obedience.
Line 1 is weak, and has for its correlate the strong 4. Its subject may well enjoy the happiness of the time. But he cannot contain himself, and proclaims, or boasts of, his satisfaction;—which is evil.
Line 2, though weak, is in its correct position, the centre, moreover, of the lower trigram. Quietly and firmly its subject is able to abide in his place, and exercise a far-seeing discrimination. All is indicative of good fortune.
Line 3 is weak, and in an odd place. Immediately below line 4, its subject keeps looking up to the lord of the figure, and depends on him, thinking of doing nothing, but how to enjoy himself. The consequence will be as described, unless he speedily change.
The strong subject of line 4 is the agent to whom the happy condition is owing; and it is only necessary to caution him to maintain his confidence in himself and his purpose, and his adherents and success will continue.
Line 5 is in the ruler’s place; but it is weak, and he is in danger of being carried away by the lust of pleasure. Moreover, proximity to the powerful minister represented by 4 is a source of danger. p. 93 Hence he is represented as suffering from a chronic complaint, but nevertheless he does not die. See Appendix II on the line.
Line 6, at the very top or end of the hexagram, is weak, and its subject is all but lost. Still even for him there is a chance of safety, if he will but change. ↩︎94:XVII Sui symbolises the idea of following. It is said to follow Yü, the symbol of harmony and satisfaction. Where there are these conditions men are sure to follow; nor will they follow those in whom they have no complacency. The hexagram includes the cases where one follows others, and where others follow him; and the auspice of great progress and success is due to this flexibility and applicability of it. But in both cases the following must be guided by a reference to what is proper and correct. See the notes on the Thwan and the Great Symbolism.
Line 1 is strong, and lord of the lower trigram. The weak lines ought to follow it; but here it is below them, in the lowest place of the figure. This gives rise to the representation of one changing his pursuit. Still through the native vigour indicated by the line being strong, and in its correct place, its subject will be fortunate. Going beyond his gate to find associates indicates his public spirit, and superiority to selfish considerations.
Line 2 is weak. Its proper correlate is the strong 5; but it prefers to cleave to the line below, instead of waiting to follow 5. Hence the symbolism of the text, the bad omen of which needs not to be mentioned.
Line 3 is also weak, but it follows the strong line above it and leaves line 1, reversing the course of 2;—with a different issue. It is weak, however, and 4 is not its proper correlate; hence the conclusion of the paragraph is equivalent to a caution.
Line 4 is strong, and in the place of a great minister next the ruler in 5. But his having adherents may be injurious to the supreme and sole authority of that ruler, and only a sincere loyalty will save him from. error and misfortune.
Line 5 is strong, and in its correct place, with 2 as its proper correlate; thus producing the auspicious symbolism.
The issue of the hexagram is seen in line 6; which represents the ideal of following, directed by the most sincere adherence to p. 95 what is right. This influence not only extends to men, but also to spiritual beings. ‘The western hill’ is mount Khî, at the foot of which was the original settlement of the house of Kâu, in B. C. 1325. The use of the name ‘king’ here brings us down from Wăn into the time of king Wû at least. ↩︎96:XVIII In the 6th Appendix it is said, They who follow another are sure to have services (to perform), and hence Sui is followed by Kû.’ But Kû means the having painful or troublesome services to do. It denotes here a state in which things are going to ruin, as if through poison or venomous worms; and the figure is supposed to describe the arrest of the decay and the restoration to soundness and vigour, so as to justify its auspice of great progress and success. To realise such a result, however, great efforts will be required, as in crossing the great stream; and a careful consideration of the events that have brought on the state of decay, and the measures to be taken to remedy it is also necessary. See Appendix I on the ‘three days.’
The subject of line 1, and of all the other lines, excepting perhaps 6, appears as a son. Yet the line itself is of the yin nature, and the trigram in which it plays the principal part is also yin. Line 2 is strong, and of the yang nature, with the yin line 5 as its proper correlate. In line 2, 5 appears as the mother; but its subject there is again a son, and the upper trigram altogether is yang. I am unable to account for these things. As is said in the note of Regis on line 2:—‘Haec matris filiique denominatio ad has lineas mere translatitia est, et, ut ait commentarius vulgaris, ad explicationem sententiarum eas pro matre et filio supponere dicendum est. Nec ratio reddetur si quis in utroque hoc nomine mysterium quaerat. Cur enim aliis in figuris lineae nunc regem, nunc vasallum, jam imperii administrum, mox summum armorum praefectum referre dicantur? Accommodantur scilicet lineae ad verba sententiae et verba sententiae ad sensum, queniadmodum faciendum de methodis libri Shih King docet Mencius, V, i, ode 4.2.’
We must leave this difficulty. Line 1 is weak, and its correlate 4 is also weak. What can its subject do to remedy the state of decay? But the line is the first of the figure, and the decay is not p. 97 yet great. By giving heed to the cautions in the Text, he will accomplish what is promised.
The ruler in line 5 is represented by a weak line, while 2 is strong. Thus the symbolism takes the form of a son dealing with the prevailing decay induced somehow by his mother. But a son must be very gentle in all his intercourse with his mother, and especially so, when constrained by a sense of duty to oppose her course. I do not think there is anything more or better to be said here. The historical interpretation adopted by Regis and his friends, that the father here is king Wăn, the mother Thâi-sze, and the son king Wû, cannot be maintained. I have searched, but in vain, for the slightest Chinese sanction of it, and it would give to Kû the meaning of misfortunes endured, instead of troubles caused.
Line 3 is strong, and not central, so that its subject might well go to excess in his efforts. But this tendency is counteracted by the line’s place in the trigram Sun, often denoting lowly submission.
Line 4 is weak, and in an even place, which intensifies that weakness. Hence comes the caution against going forward.
The weak line 5, as has been said, is the seat of the ruler; but its proper correlate is the strong 2, the strong siding champion minister, to whom the work of the hexagram is delegated.
Line 6 is strong, and has no proper correlate below. Hence it suggests the idea of one outside the sphere of action, and taking no part in public affairs, but occupied with the culture of himself. ↩︎98:XIX In Appendix VI Lin is explained as meaning ‘great.’ The writer, having misunderstood the meaning of the previous Kû, subjoins—‘He who performs such services may become “great.”’ But Lin denotes the approach of authority,—to inspect, to comfort, or to rule. When we look at the figure, we see two strong undivided lines advancing on the four weak lines above them, and thence follows the assurance that their action will be powerful and successful. That action must be governed by rectitude, however, and by caution grounded on the changing character of all conditions and events. The meaning of the concluding sentence is given in Appendix I as simply being—that, ‘the advancing power will decay in no long time.’ Lû Kăn-khî (Ming dynasty) says:—‘The sun (or the day) is the symbol of what is Yang; and the moon is the symbol of what is Yin. Eight is the number of the second of the four emblematic figures (the smaller Yin), and seven is the number of the third of them (the smaller Yang). Hence to indicate the period of the coming of what is Yin, we use the phrase, “the eighth month;” and to indicate the period of the coming of what is p. 99 Yang, we use the phrase, “the seventh day.”’ The Khang-hsî editors say that this is the best explanation of the language of the Text that can be given:—‘The Yang numbers culminate in 9, the influence then receding and producing the 8 of the smaller Yin. The Yin numbers culminate in 6, and the next advance produces the 7 of the smaller Yang; so that 7 and 8 are the numbers indicating the first birth of what is Yin and what is Yang.’ ‘If we go to seek,’ they add, ‘any other explanation of the phraseology of the Text, and such expressions as “3 days,” “3 years,” “10 years,” &c., we make them unintelligible.’ Lin is the hexagram of the twelfth month.
Line 1 is a strong line in its proper place. The danger is that its subject may be more strong than prudent, hence the caution in requiring firm correctness.
Line 2, as strong, should be in an odd place; but this is more than counterbalanced by the central position, and its correlate in line 5.
Line 3 is weak, and neither central, nor in its correct position. Hence its action will not be advantageous; but being at the top of the trigram Tui, which means being pleased, its subject is represented as ‘well pleased to advance.’ Anxious reflection will save him from error.
Line 4, though weak, is in its proper place, and has for its correlate the strong 1. Hence its advance is ‘in the highest style.’
Line 5 is the position of the ruler. It is weak, but being central, and having for its correlate the strong and central 2, we have in it a symbol of authority distrustful of itself, and employing fit agents;—characteristic of the wise ruler.
Line 6 is the last of the trigram Khwăn, the height therefore of docility. Line 2 is not its correlate, but it belongs to the Yin to seek for the Yang; and it is so emphatically in this case. Hence the characteristic and issue as assigned. ↩︎100:XX The Chinese character Kwân, from which this hexagram is named, is used in it in two senses. In the Thwan, the first paragraph of the treatise on the Thwan, and the paragraph on the Great Symbolism, it denotes showing, manifesting; in all other places it denotes contemplating, looking at. The subject of the hexagram is the sovereign and his subjects, how he manifests himself to them, and how they contemplate him. The two upper, undivided, lines belong to the sovereign; the four weak lines below them are his subjects,—ministers and others who look up at him. Kwân is the hexagram of the eighth month.
In the Thwan king Wăn symbolises the sovereign by a worshipper when he is most solemn in his religious service, at the commencement of it, full of sincerity and with a dignified carriage.
Line 1 is weak, and in the lowest place, improper also for it;—p. 101the symbol of a thoughtless lad, who cannot see far, and takes only superficial views.
Line 2 is also weak, but in its proper place, showing a woman, living retired, and only able to peep as from her door at the subject of the fifth line. But ignorance and retirement are proper in a woman.
Line 3, at the top of the lower trigram Khwăn, and weak, must belong to a subject of the utmost docility, and will wish to act only according to the exigency of time and circumstances.
Line 4, in the place proper to its weakness, is yet in immediate proximity to 5, representing the sovereign. Its subject is moved accordingly, and stirred to ambition.
Line 5 is strong, and in the place of the ruler. He is a superior man, but this does not relieve him from the duty of self-contemplation or examination.
There is a slight difference in the 6th paragraph from the 5th, which can hardly be expressed in a translation. By making a change in the punctuation, however, the different significance may be brought out. Line 6 is strong, and should be considered out of the work of the hexagram, but its subject is still possessed by the spirit of its idea, and is led to self-examination. ↩︎102:XXI Shih Ho means literally ‘Union by gnawing.’ We see in the figure two strong lines in the first and last places, while all the others, with the exception of the fourth, are divided. This suggests the idea of the jaws and the mouth between them kept open by something in it. Let that be gnawed through and the mouth will close and the jaws come together. So in the body politic. Remove the obstacles to union, and high and low will come together with a good understanding. And how are those obstacles to be removed? By force, emblemed by the gnawing; that is, by legal constraints. And these are sure to be successful. The auspice of the figure is favourable. There will be success.
Lines 1 and 6 are much out of the game or action described in the figure. Hence they are held to represent parties receiving punishment, while the other lines represent parties inflicting it. The punishment in line 1 is that of the stocks, administered for a small offence, and before crime has made much way. But if the ‘depriving’ of the toes is not merely keeping them in restraint, but cutting them off, as the Chinese character suggests, the punishment appears to a western reader too severe.
Line 2 is weak, appropriately therefore in an even place, and it is central besides. The action therefore of its subject should p. 103 be effective; and this is shown by the ‘biting through the soft flesh,’ an easy thing. Immediately below, however, is a strong offender represented by the strong line, and before he will submit it is necessary to ‘bite off his nose;’ for punishment is the rule it must be continued and increased till the end is secured.
Line 3 is weak, and in an even place. The action of its subject will be ineffective; and is emblemed by the hard task of gnawing through dried flesh, and encountering, besides, what is distasteful and injurious in it. But again comes in the consideration that here punishment is the rule, and the auspice is not all bad.
Of old, in a civil case, both parties, before they were heard, brought to the court an arrow (or a bundle of arrows), in testimony of their rectitude, after which they were heard; in a criminal case, they in the same way deposited each thirty pounds of gold, or some other metal. See the Official Book of Kau, 27. 14, 15. The subject of the fourth line’s getting those pledges indicates his exercising his judicial functions; and what he gnaws through indicates their difficulty. Moreover, though the line is strong, it is in an even place; and hence comes the lesson of caution.
The fifth line represents ‘the lord of judgment.’ As it is a weak line, he will be disposed to leniency; and his judgments will be correct. This is declared by his finding the ‘yellow metal;’ for yellow is one of the five ‘correct’ colours. The position is in the centre and that of rule; but the line being weak, a caution is given, as under the previous line.
The action of the figure has passed, and still we have, in the subject of line 6, one persisting in wrong, a strong criminal, wearing the cangue, and deaf to counsel. of course the auspice is evil. ↩︎104:XXII The character Pî is the symbol of what is ornamental and of the act of adorning. As there is ornament in nature, so should there be in society; but its place is secondary to that of what is substantial. This is the view of king Wăn in his Thwan. The symbolism of the separate lines is sometimes fantastic.
Line 1 is strong, and in an odd place. It is at the very bottom of the hexagram, and is the first line of Lî, the trigram. for fire or light, and suggesting what is elegant and bright. Its subject has nothing to do but to attend to himself. Thus he cultivates—adorns—himself in his humble position; but if need be, righteousness requiring it, he can give up every luxury and indulgence.
Line 2 is weak and in its proper place, but with no proper correlate above. The strong line 3 is similarly situated. These two lines therefore keep together, and are as the beard and the chin. Line 1 follows 2. What is substantial commands and rules what is merely ornamental.
Line 3 is strong, and between two weak lines, which adorn it, and bestow their favours on it. But this happy condition is from the accident of place. The subject of the line must be always correct and firm to ensure its continuance.
Line 4 has its proper correlate in 1, from whose strength it should receive ornament, but 2 and the strong 3 intervene and keep them apart, so that the ornament is only white, and of no bright colour. Line 4, however, is faithful to 1, and earnest for their union. And finally line 3 appears in a good character, and not with the purpose to injure, so that the union of 1 and 4 takes place. All this is intended to indicate how ornament recognises the superiority of solidity. Compare the symbolism of the second line of Kun (3), and that of the topmost line of Khwei (38).
Line .5 is in the place of honour, and has no proper correlate in 2. It therefore associates with the strong 6, which is symbolised by the heights and gardens round a city, and serving both to protect and to beautify it. Thus the subject of the line receives adorning from without, and does not of itself try to manifest it. Moreover, in his weakness, his offerings of ceremony are poor and mean. But, as Confucius said, ‘In ceremonies it is better to be sparing than extravagant.’ Hence that stinginess does not prevent a good auspice.
Line 6 is at the top of the hexagram. Ornament has had its course, and here there is a return to pure, ‘white,’ simplicity. Substantiality is better than ornament. ↩︎106:XXIII Po is the symbol of falling or of causing to fall, and may be applied, both in the natural and political world, to the process of decay, or that of overthrow. The figure consists of five divided lines, and one undivided, which last thus becomes the prominent and principal line in the figure. Decay or overthrow has begun at the bottom of it, and crept up to the top. The hexagram is that of the ninth month, when the beauty and glory of summer have disappeared, and the year is ready to fall into the arms of sterile winter. In the political world, small men have gradually displaced good men and great, till but one remains; and the lesson for him is to wait. The power operating against him is p. 107 too strong; but the fashion of political life passes away. If he wait, a change for the better will shortly appear.
The lesser symbolism is chiefly that of a bed or couch with its occupant. The idea of the hexagram requires this occupant to be overthrown, or at least that an attempt be made to overthrow him. Accordingly the attempt in line 1 is made by commencing with the legs of the couch. The symbolism goes on to explain itself. The object of the evil worker is the overthrow of all firm correctness. of course there will be evil.
Line 2 is to the same effect as 1; only the foe has advanced from the legs to the frame of the couch.
Line 3 also represents an overthrower; but it differs from the others in being the correlate of 6. The subject of it will take part with him. His association is with the subject of 6, and not, as in the other weak lines, with one of its own kind.
From line 4 the danger is imminent. The couch has been overthrown. The person of the occupant is at the mercy of the destroyers.
With line 5 the symbolism changes. The subject of 5 is ‘lord of all the other weak lines,’ and their subjects are at his disposal. He and they are represented as fishes, following one another as if strung together. All fishes come under the category of yin. Then the symbolism changes again. The subject of 5, representing and controlling all the yin lines, is loyal to the subject of the yang sixth line. He is the rightful sovereign in his palace, and 5 leads all the others there to enjoy the sovereign’s favours.
We have still different symbolism under line 6. Its strong subject, notwithstanding the attempts against him, survives, and acquires fresh vigour. The people again cherish their sovereign, and the plotters have wrought to their own overthrow. ↩︎108:XXIV Fû symbolises the idea of returning, coming back or over again. The last hexagram showed us inferior prevailing over superior men, all that is good in nature and society yielding before what is bad. But change is the law of nature and society. When decay has reached its climax, recovery will begin to take place. In Po we had one strong topmost line, and five weak lines below p. 109 it; here we have one strong line, and five weak lines above it. To illustrate the subject from what we see in nature,—Po is the hexagram of the ninth month, in which the triumph of cold and decay in the year is nearly complete. It is complete in the tenth month, whose hexagram is Khwăn
; then follows our hexagram Fû, belonging to the eleventh month, in which was the winter solstice when the sun turned back in his course, and moved with a constant regular progress towards the summer solstice. In harmony with these changes of nature are the changes in the political and social state of a nation. There is nothing in the Yî to suggest the hope of a perfect society or kingdom that cannot be moved.
The strong bottom line is the first of Kăn, the trigram of movement, and the upper trigram is Khwăn, denoting docility and capacity. The strong returning line will meet with no distressing obstacle, and the weak lines will change before it into strong, and be as friends. The bright quality will be developed brighter and brighter from day to day, and month to month.
The sentence, ‘In seven days comes his return,’ occasions some perplexity. If the reader will refer to hexagrams 44, 33, 12, 20, 23, and 2, he will see that during the months denoted by those figures, the 5th, 6th, 7th, 8th, 9th, and 10th, the yin lines have gradually been prevailing over the yang, until in Khwăn (2) they have extruded them entirely from the lineal figure. Then comes our Fû, as a seventh figure, in which the yang line begins to reassert itself, and from which it goes on to extrude the yin lines in their turn. Explained therefore of the months of the year, we have to take a day for a month. And something analogous—we cannot say exactly what—must have place in society and the state.
The concluding auspice or oracle to him who finds this Fû by divination is what we might expect.
The subject of line 1 is of course the undivided line, meaning here, says Khăng-žze, ‘the way of the superior man.’ There must have been some deviation from that, or ‘returning’ could not be spoken of.
Line 2 is in its proper place, and central; but it is weak. This is more than compensated for, however, by its adherence to line 1, the fifth line not being a proper correlate. Hence the return of its subject is called excellent or admirable.
Line 3 is weak, and in the uneven place of a strong line. It is the top line, moreover, of the trigram whose attribute is movement. Hence the symbolism; but any evil issue may be prevented by a realisation of danger and by caution.
Line 4 has its proper correlate in i; different from all the other weak lines; and its course is different accordingly.
Line 5 is in the central place of honour, and the middle line of Khwăn, denoting docility. Hence its auspice.
Line 6 is weak; and being at the top of the hexagram, when its action of returning is all concluded, action on the part of its subject will lead to evils such as are mentioned. ‘Ten years’ seems to be a round number, signifying a long time, as in hexagram 3. 2. ↩︎111:XXV Wang is the symbol of being reckless, and often of being insincere; Wû Wang is descriptive of a state of entire freedom from such a condition; its subject is one who is entirely simple and sincere. The quality is characteristic of the action of Heaven, and of the highest style of humanity. In this hexagram we have an essay on this noble attribute. An absolute rectitude is essential to it. The nearer one comes to the ideal of the quality, the more powerful will be his influence, the greater his success. But let him see to it that he never swerve from being correct.
The first line is strong; at the commencement of the inner trigram denoting movement, the action of its subject will very much characterise all the action set forth, and will itself be fortunate.
Line 2 is weak, central, and in its correct place. The quality may be predicated of it in its highest degree. There is an entire freedom in its subject from selfish or mercenary motive. He is good simply for goodness’ sake. And things are so constituted that his action will be successful.
But calamity may also sometimes befal the best, and where there is this freedom from insincerity; and line 3 being weak, and in the place of an even line, lays its subject open to this misfortune. ‘The people of the neighbourhood’ are of course entirely innocent.
Line 4 is the lowest in the trigram of strength, and 1 is not a p. 112 proper correlate, nor is the fourth the place for a strong line. Hence the paragraph must be understood as a caution.
Line 5 is strong, in the central place of honour, and has its proper correlate in 2. Hence its subject must possess the quality of the hexagram in perfection. And yet he shall he sick or in distress. But he need not be anxious. Without his efforts a way of escape for him will be opened.
Line 6 is at the top of the hexagram, and comes into the field when the action has run its course. He should be still, and not initiate any fresh movement. ↩︎113:XXVI Khû has two meanings. It is the symbol of restraint, and of accumulation. What is repressed and restrained accumulates its strength and increases its volume. Both these meanings are found in the treatise on the Thwan; the exposition of the Great Symbolism has for its subject the accumulation of virtue. The different lines are occupied with the repression or restraint of movement. The first three lines receive that repression, the upper three exercise it. The accumulation to which all tends is that of virtue; and hence the name of Tâ Khû, ‘the Great Accumulation.’
What the Thwan teaches, is that he who goes about to accumulate his virtue must be firm and correct, and may then, engaging in the public service, enjoy the king’s grace, and undertake the most difficult enterprises.
Line 1 is subject to the repression of 4, which will be increased if he try to advance. It is better for him to halt.
Line 2 is liable to the repression of 5, and stops its advance of itself, its subject having the wisdom to do so through its position in the central place. The strap below, when attached to the axle, made the carriage stop; he himself acts that part.
Line 3 is the last of Khien, and responds to the sixth line, the last of Kăn, above. But as they are both strong, the latter does not exert its repressive force. They advance rapidly together; but the position is perilous for 3. By firmness and caution, however, its subject will escape the peril, and the issue will be good.
The young bull in line 4 has not yet got horns. The attaching to their rudiments the piece of wood to prevent him from goring is an instance of extraordinary precaution; and precaution is always good.
A boar is a powerful and dangerous animal. Let him be castrated, and though his tusks remain, he cares little to use them. Here line 5 represents the ruler in the hexagram, whose work is to repress the advance of evil. A conflict with the subject of the strong second line in its advance would be perilous; but 5, taking early precaution, reduces it to the condition of the castrated pig. Not only is there no evil, but there is good fortune.
The work of repression is over, and the strong subject of line 6 has now the amplest scope to carry out the idea of the hexagram in the accumulation of virtue. ↩︎115:XXVII Î is the symbol of the upper jaw, and gives name to the hexagram; but the whole figure suggests the appearance of the mouth. There are the two undivided lines at the bottom and top, and the four divided lines between them. The first line is the first in the trigram Kăn, denoting movement; and the sixth is the third in Kăn, denoting what is solid. The former is the lower jaw, part of the mobile chin; and the other the more fixed upper jaw. The open lines are the cavity of the mouth. As the name of the hexagram, Î denotes nourishing,—one’s body or mind, one’s self or others. The nourishment in both the matter and method will differ according to the object of it; and every one must determine what to employ and do in every case by exercising his own thoughts, only one thing being premised,—that in both respects the nourishing must be correct, and in harmony with what is right. The auspice of the whole hexagram is good.
The first line is strong, and in its proper place; its subject might suffice for the nourishing of himself, like a tortoise, which is supposed to live on air, without more solid nourishment. But he is drawn out of himself by desire for the weak 4, his proper correlate, at whom he looks till his jaw hangs down, or, as we say, his mouth waters. Hence the auspice is bad. The symbolism takes the form of an expostulation addressed, we must suppose, by the fourth line to the first.
The weak 2, insufficient for itself, seeks nourishment first from p. 116 the strong line below, which is not proper, and then from the strong 6, not its proper correlate, and too far removed. In either case the thing is evil.
Line 3 is weak, in an odd place; and as it occupies the last place in the trigram of movement, all that quality culminates in its subject. Hence he considers himself sufficient for himself, without any help from without, and the issue is bad.
With line 4 we pass into the upper trigram. It is next to the ruler’s place in 5 moreover, and bent on nourishing and training all below. Its proper correlate is the strong 1; and though weak in himself, its subject looks with intense desire to the subject of that for help; and there is no error.
The subject of line 5 is not equal to the requirements of his position; but with a firm reliance on the strong 6, there will be good fortune. Let him not, however, engage in the most difficult undertakings.
The topmost line is strong, and 5 relies on its subject; but being penetrated with the idea of the hexagram, he feels himself in the position of master or tutor to all under heaven. The task is hard and the responsibility great; but realising these things, he will prove himself equal to them. ↩︎117:XXVIII Very extraordinary times require very extraordinary gifts in the conduct of affairs in them. This is the text on which king Wăn and his son discourse after their fashion in this hexagram. What goes, in their view, to constitute anything extraordinary is its greatness and difficulty. There need not be about it what is not right.
Looking at the figure we see two weak lines at the top and bottom, and four strong lines between them, giving us the idea of a great beam unable to sustain its own weight. But the second and fifth lines are both strong and in the centre; and from this and the attributes of the component trigrams a good auspice is obtained.
Line 1 being weak, and at the bottom of the figure, and of the trigram Sun, which denotes flexibility and humility, its subject is distinguished by his carefulness, as in the matter mentioned; and there is a good auspice.
Line 2 has no proper correlate above. Hence he inclines to the weak 1 below him; and we have the symbolism of the line. An p. 118 old husband with a young wife will yet have children; the action of the subject of 2 will be successful.
Line 3 is strong, and in an odd place. Its subject is confident in his own strength, but his correlate in 6 is weak. Alone, he is unequal to the extraordinary strain on him, and has for his symbol the weak beam.
Line 4 is near 5, the ruler’s place. On its subject devolves the duty of meeting the extraordinary exigency of the time; but he is strong; and, the line being in an even place, his strength is tempered. He will be equal to his task. Should he look out for the help of the subject of 1, that would affect him with another element of weakness; and his action would give cause for regret.
Line 5 is strong and central. Its subject should be equal to achieve extraordinary merit. But he has no proper correlate below, and as 2 inclined to 1, so does this to 6. But here the willow only produces flowers, not shoots;—its decay will soon reappear. An old wife will have no children. If the subject of the line is not to be condemned as that of 3, his action does not deserve praise.
The subject of 6 pursues his daring course, with a view to satisfy the extraordinary exigency of the time, and benefit all under the sky. He is unequal to the task, and sinks beneath it; but his motive modifies the judgment on his conduct. ↩︎119:XXIX The trigram Khan, which is doubled to form this hexagram, is the lineal symbol of water. Its meaning, as a character, is ‘a pit,’ ‘a perilous cavity, or defile;’ and here and elsewhere in the Yî it leads the reader to think of a dangerous defile, with water flowing through it. It becomes symbolic of danger, and what the authors of the Text had in mind was to show how danger should be encountered, its effect on the mind, and how to get out of it.
The trigram exhibits a strong central line, between two divided lines. The central represented to king Wăn the sincere honesty and goodness of the subject of the hexagram, whose mind was sharpened and made penetrating by contact with danger, and who p. 120 acted in a manner worthy of his character. It is implied, though the Thwan does not say it, that he would get out of the danger,
Line 1 is weak, at the bottom of the figure, and has no correlate above, no helper, that is, beyond itself. All these things render the case of its subject hopeless. He will by his efforts only involve himself more deeply in danger.
Line 2 is strong, and in the centre. Its subject is unable, indeed, to escape altogether from the danger, but he does not involve himself more deeply in it like the subject of 1, and obtains some ease.
Line 3 is weak, and occupies the place of a strong line. Its subject is in an evil case.
Line 4 is weak, and will get no help from its correlate in 1. Its subject is not one who can avert the danger threatening himself and others. But his position is close to that of the ruler in 5, whose intimacy he cultivates with an unostentatious sincerity, symbolled by the appointments of the simple feast, and whose intelligence he cautiously enlightens. In consequence, there will be no error.
The subject of line 5 is on the eve of extrication and deliverance. The waters of the defile will ere long have free vent and disappear, and the ground will be levelled and made smooth. The line is strong, in a proper place, and in the place of honour.
The case of the subject of line 6 is hopeless. When danger has reached its highest point, there he is, represented by a weak line, and with no proper correlate below. The ‘thicket of thorns’ is taken as a metaphor for a prison; but if the expression has a history, I have been unable to find it. ↩︎122:XXX p. 121 Lî is the name of the trigram representing fire and light, and the sun as the source of both of these. Its virtue or attribute is brightness, and by a natural metaphor intelligence. But Lî has also the meaning of inhering in, or adhering to, being attached to. Both these significations occur in connexion with the hexagram, and make it difficult to determine what was the subject of it in the minds of the authors. If we take the whole figure as expressing the subject, we have, as in the treatise on the Thwan, ‘a double brightness,’ a phrase which is understood to denominate the ruler. If we take the two central lines as indicating the subject, we have weakness, dwelling with strength above and below. In either case there are required from the subject a strict adherence to what is correct, and a docile humility. On the second member of the Thwan Khăng-žze says:—‘The nature of the ox is docile, and that of the cow is much more so. The subject of the hexagram adhering closely to p. 122 what is correct, he must be able to act in obedience to it, as docile as a cow, and then there will be good fortune.’
Line 1 is strong, and at the bottom of the trigram for fire, the nature of which is to ascend. Its subject therefore will move upwards, and is in danger of doing so coarsely and vehemently. But the lowest line has hardly entered into the action of the figure, and this consideration operates to make him reverently careful of his movements; and there is no error.
Line 2 is weak, and occupies the centre. Yellow is one of the five correct colours, and here symbolises the correct course to which the subject of the line adheres.
Line 3 is at the top of the lower trigram, whose light may be considered exhausted, and suggests the symbol of the declining sun. The subject of the line should accept the position, and resign himself to the ordinary amusements which are mentioned, but he groans and mourns instead. His strength interferes with the lowly contentment which he should cherish.
The. strength of line 4, and its being in an even place, make its subject appear in this unseemly manner, disastrous to himself.
Line 5 is in the place of honour, and central. But it is weak; as is its correlate. Its position between the strong 4 and 6 fills its subject with anxiety and apprehension, that express themselves as is described. But such demonstrations are a proof of his inward adherence to right and his humility. There will be good fortune.
Line 6, strong and at the top of the figure, has the intelligence denoted by its trigrams in the highest degree, and his own proper vigour. Through these his achievements are great, but his generous consideration is equally conspicuous, and he falls into no error. ↩︎