I Ching (Book of Changes)

THE YÎ KING — THE BOOK OF CHANGES

Translated by James Legge. Sacred Books of the East, Volume XVI (Oxford: Clarendon Press, 1882).

The Yî King consists of sixty-four hexagrams, each composed of six lines (either divided or undivided). Each hexagram is accompanied by a short explanatory text (the Thwan or Judgement) attributed to King Wăn (r. c. 1099–1050 BCE), and six line-texts attributed to his son the Duke of Kâu, one for each line. Together these form the original "classic" text, which was later expounded in the Ten Wings (appendixes).

I. 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.

i. In the first (or lowest) line, 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 line, undivided, (we see its sub ject as) the dragon appearing in the field. It will be advantageous to meet with the great man.

3. In the third line, 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 line, undivided, (we see its sub ject as the dragon looking) as if he were leaping up, but still in the deep. There will be no mistake.

5. In the fifth line, undivided, (we see its subject as) the dragon on the wing in the sky. It will be advantageous to meet with the great man.

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THE V? KING.

6. In the sixth (or topmost) line, 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.

The Text under each hexagram consists of one paragraph by king W&n, explaining the figure as a whole, and of six (in the case of hexagrams r and 2, of seven) paragraphs by the duke of A'du, 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 Win from that of his son.

Each hexagram consists of two of the trigrams of Fu-hsi, the lower being called ‘the inner,’ and the one above ‘ the outer.’ The lines, however, arc 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 inter mediate 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 arc nine, all divided lines, six.

Two explanations have been proposed of this application of these numbers. The ATAien trigram, it is said, contains 3 strokes (====), and the Khw&n 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 now 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 arc ‘ the old yang,’ represented by 9, and ‘the old yin/ represented by 6, that, in the manipulation of the stalks to form new diagrams, determine the changes of figure; and so 9 and 6 came to be used as the

SECT. r.

THE KIIWAN HEXAGRAM.

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II. The Khwan Hexagram.

Khw&n (represents) what is great and originating, penetrating, advantageous, correct and having the firmness of a mare. When the superior man (here

names of a yang line and a yin line respectively. This explana tion 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. Docs king YV 5 n ascribe four attributes here to A 7 ;ien, or only two? According to Appendix 4, always by Chinese writers assigned to Confucius, he assigns four, corresponding to the princi ples of benevolence, righteousness, propriety, and knowledge in man’s nature. Aft Hsi 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 AT&u 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 wis dom, of sovereignty and sagehood, the combination of which con stitutes ' the great man.’ One emblem runs through the lines of many of the hexagrams as here.

But the dragon appears in the 6th 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

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THE VI KING.

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 cor rectness and firmness, there will be good fortune.

1. In the first line, divided, (we see its subject) treading on hoarfrost. The strong ice will come (by and by)... .

2. The second line, divided, (shows the attribute of) being straight, square, and great... (Its.opera tion), without repeated efforts, will be in every respect advantageous.

3. The third line, divided, (shows its subject) keeping his excellence under restraint, but firmly maintaining it. If he should have occasion to en gage 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 line, divided, (shows the symbol of) a sack tied up. There will be no ground for blame or for praise.

5. The fifth line, divided, (shows) the yellow lower garment. There will be great good fortune.

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 K h wan, 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 Tso-ATwan under b. c. 513. For further explanation of the duke of AfSu’s meaning, see Appendixes 2 and 4.

SECT. I.

the Km Wan hexagram.

6i

6. The sixth line, divided, (shows) dragons fight ing 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 per petually correct and firm, advantage will arise.

II. The same attributes are here ascribed to khw 5 n, as in the former hexagram to Aflien 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 A/nen. 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 him self to serve his ruler. But according to the arrangement of the trigrams by king WJin, the place of Khw&n is in the south-west, while the opposite quarter is occupied by the yang trigram Kan, 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 para graph 3, is the part of a minister or officer, seeking not his own glory, but that of his ruler. Paragraph 4 shows its subject exer cising 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 Tso Aw&o, under the 12th year of duke A£ao, 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 6th line of hexagram 1. What is there said to be ‘ beyond the proper limits' takes place here ‘ in the wild.’ The hdmble subject of the divided line is transformed into a

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III. The A'un Hexagram.

ATun (indicates that in the case which it pre supposes) 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 line, undivided, shows the difficulty (its subject has) in advancing. It will be advanta geous for him to abide correct and firm; advan tageous (also) to be made a feudal ruler.

2. The second line shows, divided, (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 line, 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 fonvard, he would regret it.

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 KhwSn should become changed into KAien ;— the result of which would be good.

SECT. I.

TIIE A'UN HEXAGRAM.

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4. The fourth line, 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 fortu nate ; all will turn out advantageously.

5. 1 he fifth line, undivided, shows the difficulties in the way of (its subject’s) dispensing the rich favours that might be expected from him. With firm ness and correctness there will be good fortune in small things; (even) with them in great things there will be evil.

6. The topmost line, divided, shows (its subject) with the horses of his chariot obliged to retreat, and weeping tears of blood in streams.

III. The character called A'un 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 figureas will be seen in the notes on it under Appendix 2.

I have introduced within brackets, in the translation, the words ‘in the case which the hexagram presupposes.' It is necessary to introduced them. King W 5 n 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 Yi. W&n 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

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THE V? KING.

IV. The MXng Hexagram.

Ming (indicates that in the case which it pre supposes) there will be progress and success. I do not (go and) seek the youthful and inexperienced,

trigram of peril; and ihe lowest line of that, to which especially he must look for response and co-opcration, 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 A'Su 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 imme diate danger and avoids it.

The subject of the fourth line, the first of the upper trigram, has recourse to the strong suitor of line I, 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 sym bolism, 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 ?

SECT. I.

THE MXNG HEXAGRAM.

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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 line, divided, (has respect to) the dispelling of ignorance. It will be advantageous to use punishment (for that purpose), and to re move the shackles (from the mind). But going on in that way (of punishment) will give occasion for regret.

2. The second line, 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 line, 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 line, divided, (shows its subject as if) bound in chains of ignorance. There will be occasion for regret.

5. The fifth line, divided, shows its subject as a simple lad without experience. There will be good fortune.

6. In the topmost line, undivided, we see one smiting the ignorant (youth). But no advantage

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will come from doing him an injury. Advantage would come from warding off injury from him.

IV. As A'un shows us plants struggling from beneath the sur face, M&ng 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 bad.

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.

SECT. I.

THE HSO HEXAGRAM.

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V. Tiie HsO Hexagram.

Hsu 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 line, 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 line, 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 line, undivided, shows its subject in the mud (close by the stream). He thereby invites the approach of injury.

4. The fourth line, divided, shows its subject waiting in (the place of) blood. But he will get out of the cavern.

5. The fifth line, undivided, shows its subject waiting amidst the appliances of a feast. Through his firmness and correctness there will be good fortune.

6. The topmost line, divided, shows its subject entered into the cavern. (But) there are three guests coming, without being urged, (to his help).

f 2

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If he receive them respectfully, there will be good fortune in the end.

V. Hsfl 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 4 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 Yi, 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 A'&u must cross in a revolutionary movement against the dynasty of Yin and its tyrant The passage of it by king WO, the son of Win in d.c. x iaa, was certainly one of the greatest deeds in the history of China. It was preceded also by long 4 wailing,’ till the time of assured success came.

‘The border' under line x means the frontier territory of the state. There seems no necessity for such a symbolism. 'The sand’ and 4 the mud’ are appropriate with reference to the watery defile; but it is different with 4 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.

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 4 '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

SECT. I.

THE SUNG HEXAGRAM.

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VI. 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 line, 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 line, 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 line, 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 per-

strong line 3 below, which conies 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.

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chance engage in the king’s business, he will not (claim the merit of) achievement.

4. The fourth line, 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.

5. The fifth line, undivided, shows its subject contending;—and with great good fortune.

6. The topmost line, 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.

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 KhSn 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 1 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. Sec 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

SECT. I.

THE SZE HEXAGRAM.

7 1

VII. The Sze Hexagram.

Sze indicates how, in the case which it supposes, with firmness and correctness, and (a leader of) age

to be veiy 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 backgroundand be safe. 4 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 con ceive 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 hope less 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 Li K‘\, 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 WO. Possibly his own circumstances may have suggested to Win some of the Thwan; and his course in avoiding a direct colli sion with the tyrant Sh£u, and WQ’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 pro tests against all contention and strife.

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THE yi KING.

and experience, there will be good fortune and no error.

1. The first line, 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 line, undivided, shows (the leader) in the midst of the host There will be good for tune and no error. The king has thrice conveyed to him the orders (of his favour).

3. The third line, divided, shows how the host may, possibly, have many inefficient leaders. There will be evil.

4. The fourth line, divided, shows the host in retreat. There is no error.

5. The fifth line, divided, shows birds in the fields, which it will be advantageous to seize (and destroy). In that case there will be no error. If the oldest son leads the host, and younger men (idly occupy offices assigned to them), however firm and correct he may be, there will be evil.

6. The topmost line, divided, shows the great ruler delivering his charges, (appointing some) to be rulers of states, and others to undertake the head ship of clans; but small men should not be employed (in such positions).

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

SECT. I.

THE Pi HEXAGRAM.

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VIII. The Pt Hexagram.

Pi indicates that (under the conditions which it supposes) there is good fortune. But let (the prin cipal party intended in it) re-examine himself, (as if)

and correct, and his enterprises will be successful. He is denomi nated £ang z5n, ‘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 appoint ment 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 con fidence 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

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THE yf KING.

by divination, whether his virtue be great, uninter mitting, 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 line, divided, shows its subject seek ing 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 line, divided, we see the move ment towards union and attachment proceeding from the inward (mind). With firm correctness there will be good fortune.

3. In the third line, divided, we see its subject seeking for union with such as ought not to be associated with.

4. In the fourth line, divided, we see its subject

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 parlies 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.

THE P? HEXAGRAM.

SECT.

75

seeking for union with the one beyond himself. With firm correctness there will be good fortune.

5. The fifth line, undivided, affords the most illus trious 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 line, divided, we see one seek ing union and attachment without having taken the first step (to such an end). There will be evil.

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 PI. 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 Yt, 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 sec 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 r 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 sup posed to account for what is said on it.

‘The one beyond himself’ in line 4 is the ruler or king, who is

76

IX. The Hsiao Kh 0 Hexagram.

Hsi&oATAfi. 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 line, undivided, shows its subject re turning and pursuing his own course. What mistake should he fall into ? There will be good fortune.

2. The second line, undivided, shows its subject, by the attraction (of the former line), returning (to the proper course). There will be good fortune.

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 unguardeda 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.

SECT. I.

THE HSIAO Kilt HEXAGRAM.

77

3. The third line, 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 line, 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 line, undivided, shows its subject possessed of sincerity, and drawing others to unite with him. Rich in resources, he employs his neigh bours (in the same cause with himself).

6. The topmost line, 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.

IX. The name HsiSo KMk 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 A'Aicn. 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 ATSu was the western portion of the

78

X. The Lt Hexagram.

(L! suggests the idea of) one treading on the tail of a tiger, which does not bite him. There will be progress and success.

kingdom of Yin or Shang, the China of the twelfth century b.c., the era of king W&n. 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 Kbw, are blessings which might enrich the whole kingdom; but they arc 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 thought ful minds to draw the conclusion that the family of Win was as worthy of the supreme seat as that of Shflu, 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 Kh\txi, 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 J 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.

SECT. I.

THE L? HEXAGRAM.

79

1. The first line, undivided, shows its subject treading his accustomed path. If he go forward, there will be no error.

2. The second line, 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 line, 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 line, 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 line, undivided, shows the resolute tread of its subject. Though he be firm and correct, there will be peril.

6. The sixth line, undivided, tells us to look at (the whole course) that is trodden, and examine the

The strong lines arc 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

8o

presage which that gives. If it be complete and without failure, there will be great good fortune.

X. The character giving its name to the hexagram plays an im portant 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 (Shfi 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 Win 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 sup posed to symbolise a path cut straight and level along the hill-side, or over difficult ground. Line 5 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 tire higher he is exalted, the greater may be his fall.

SECT. I.

THE THAI HEXAGRAM.

8l

XI. The Thai Hexagram.

In ThAi (we see) the little gone and the great come. (It indicates that) there will be good fortune, with progress and success.

1. The first line, 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 line, 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 line, 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 line, divided, shows its subject fluttering (down);—not relying on his own rich

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.

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resources, but calling in his neighbours. (They all come) not as having received warning, but in the sincerity (of their hearts).

5. The fifth line, divided, reminds us of (king) Ti-yl’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 line, 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.

XI. The language of the Thwan has reference to the form of Thdi, with the three strong lines of A'Aien below, and the three weak lines of Khwdn above. The former arc 'the great,’active and vigorous; the latter arc ‘ the small/ inactive and submissive. But where have the former ‘ come ’ from, and whither are the latter ' gone ?' In many editions of the Yt beneath the hexagram of Thdi

here, there appears that of Kwei Mci, the 54th in order which becomes Thdi, if the third and fourth lines exchange places. But in the notes on the Thwan, in the first Appendix, on hexa gram 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 Win wrote these Thwan, he was taking the 64 hexa grams, 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 pro gressive and successful. Thdi 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 pro cesses of growth will be going on.

SECT. I.

THE PHl HEXAGRAM.

83

XII. The Ph! Hexagram.

In Phi there is the want of good understanding between the (different classes of) men, and its in dication is unfavourable to the firm and correct

The symbolism of paragraph 1 is suggested by the three strong lines of A'Aien 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 sup posed 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 Thfii has been produced. Another aspect of things may l>e 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 ThSi, and giving them, humbly but readily, all the help in their power.

Ti-yi, 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 A r au, known in subse-

G 2

8 4

course of the superior man. We see in it the great gone and the little come.

1. The first line, divided, suggests the idea of grass pulled up, and bringing with it other stalks with whose roots it is connected. With firm cor rectness (on the part of its subject), there will be good fortune and progress.

2. The second line, divided, shows its subject patient and obedient. To the small man (comport ing himself so) there will be good fortune. If the great man (comport himself) as the distress and ob struction require, he will have success.

3. The third line, divided, shows its subject ashamed of the purpose folded (in his breast).

4. The fourth line, 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 line, undivided, we see him who

quent lime as king Wfln, and that she was ihc famous That-szc;— contrary to all the evidence I have been able to find on the subject. According to A 7 /!ing-jzc, Tl-yl 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 au thority in the hexagram, is yet a weak line in the place of a strong one; and its subject, accordingly, humbly condescends to his strong and proper correlate in line 2.

The course denoted by Th&i has been run; and will be fol lowed 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.

SECT. I.

THE PHt HEXAGRAM.

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 line, undivided, shows the overthrow (and removal of) the condition of distress and ob struction. Before this there was that condition. Hereafter there will be joy.

XII. The form of Phi, it will be seen, is exactly the opposite of that of Thai. 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. Pht is the hexagram of the seventh month. Genial influences have done their work, the pro cesses 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. Docs the ming of the fourth line mean ‘ the ordination of Heaven,’ as A'ft Hst thinks; or the orders of the ruler, as A'Hng-jzc says ? Whichever interpre tation be taken (and some critics unite the two), the action of the subject of the line, whose strength is tempered by the even posi tion, 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 hexa gram—is warned to continue to be cautious in two lines of rhyme:— ‘And let him say, “I dicl I die!”

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.

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THE \i KING.

XIII. The Thung ZXn Hexagram.

Thung Z 5 n (or ‘Union of men’) appears here (as we find it) in the (remote districts of the) country, indicating progress and success. It will be advan tageous to cross the great stream. It will be ad vantageous to maintain the firm correctness of the superior man.

1. The first line, undivided, (shows the repre sentative of) the union of men just issuing from his gate. There will be no error.

2. The second line, divided, (shows the repre sentative of) the union of men in relation with his kindred. There will be occasion for regret.

3. The third line, 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 line, 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 line, 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 line, undivided, (shows the repre-

SF.CT. I.

THE THUNG zk N HEXAGRAM.

87

sentative of) the union of men in the suburbs. There will be no occasion for repentance.

XIII. Thung ZSn describes a condition of nature and of the state opposite to that of Pht. 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 arc 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 arc 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 cor relate 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 docs 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 not yet uni versal ; but still there is no cause for repentance.

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XIV. The TA Yd Hexagram.

T& Yft indicates that, (under the circumstances which it implies), there will be great progress and success.

1. In the first line, undivided, there is no ap proach 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 line, undivided, we have a large waggon with its load. In whatever direction advance is made, there will be no error.

3. The third line, 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 line, undivided, shows its subject keeping his great resources under restraint. There will be no error.

5. The fifth line, 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 line, undivided, shows its subject with help accorded to him from Heaven. There will be good fortune, advantage in every respect.

XIV. TS YG means ‘Great Havings;’ denoting in a kingdom a slate of prosperity and abundance, and in a family or individual, a

SECT. I.

THE A7/IEN HEXAGRAM.

89

XV. The ATitien Hexagram.

Kh\tn indicates progress and success. The su perior man, (being humble as it implies), will have a (good) issue (to his undertakings).

1. The first line, divided, shows us the superior man who adds humility to humility. (Even) the great

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 1, 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 top most 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

stream may be crossed with this, and there will be good fortune.

2. The second line, divided, shows us humility that has made itself recognised. With firm correct ness there will be good fortune.

3. The third line, undivided, shows the superior man of (acknowledged) merit. He will maintain his success to the end, and have good fortune.

4. The fourth line, divided, shows one, whose action would be in every way advantageous, stirring- up (the more) his humility.

5. The fifth line, 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 line, 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.

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-hst 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

SECT. I.

THE YU HEXAGRAM.

91

XVI. The Yt> Hexagram.

YU 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 line, divided, shows its subject pro claiming his pleasure and satisfaction. There will be evil.

2. The second line, 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 line, divided, shows one looking up (for favours), while he indulges the feeling of plea sure and satisfaction. If he would understand!— If he be late in doing so, there will indeed be occa sion for repentance.

4. The fourth line, undivided, shows him from whom the harmony and satisfaction come. Great

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 ad juncts 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 assert ing 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

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 line, divided, shows one with a chronic complaint, but who lives on without dying.

6. The topmost line, 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.

XVI. The YU hexagram denoted to king Wftn 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, more over, 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 main tain 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.

SECT. I.

THE SUI HEXAGRAM..

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XVII. The Sui Hexagram.

Sui indicates that (under its conditions) there will be great progress and success. But it will be advan tageous to be firm and correct. There will (then) be no error.

1. The first line, undivided, shows us one chang ing the object of his pursuit; but if he be firm and correct, there will be good fortune. Going beyond (his own) gate to find associates, he will achieve merit.

2. The second line, divided, shows us one who cleaves to the little boy, and lets go the man of age and experience.

3. The third line, 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 line, 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 ?

I-Icncc 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.

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5. The fifth line, undivided, shows us (the ruler) sincere in (fostering all) that is excellent. There will be good fortune.

6. The topmost line, divided, shows us (that sin cerity) firmly held and clung to, yea, and bound fast. (We see) the king with it presenting his offerings on the western mountain.

XVII. Sui symbolises the idea of following. It is said to follow Yil, 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 flexi bility 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 con clusion 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

SECT. I.

THE kO HEXAGRAM.

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XVIII. The Kti Hexagram.

KO 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 line, 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 line, 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 line, 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 line, divided, shows (a son) viewing

what is right. This influence not only extends to men, but also to spiritual beings. ‘ The western hill' is mount Kh\, at the foot of which was the original settlement of the house of A'du, in d. c. 1325. The use of the name ‘king’ here brings us down from Win into the time of king Wfl at least

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indulgently the troubles caused by his father. If he go forward, he will find cause to regret it.

5. The fifth line, 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 line, 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.

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 ICO/ But ICO 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 sup posed 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 con sideration 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 x, and of all the other lines, excepting per haps 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 sub ject 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 :—‘ Hacc matris filiiquc denominatio ad has lincas mere translatitia cst, ct, ut ait commentarius vulgaris, ad cxplicatio- ncm sententiarum eas pro matre et filio supponere dicendum est. Nec ratio reddetur si quis in utroque hoc nomine mystcrium quacrat Cur enim aliis in figuris lincae nunc regem, nunc vasal- lum, jam imperii administrum, mox summum armorum pracfectum referre dicantur? Accommodanlur scilicet lineae ad verba sententiae et verba sententiae ad sensum, quemadmodum faci endum 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

SECT. X.

THE LIN HEXAGRAM.

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XIX. 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.

i. The first line, undivided, shows its subject advancing in company (with the subject of the

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 espe cially 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 Wftn, the mother Thfii-szc, and the son king WQ, cannot be maintained. I have searched, but in vain, for the slightest Chinese sanction of it, and it would give to Kfl the mean ing 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.

[x6] H

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second line). Through his firm correctness there will be good fortune.

2. The second line, 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 line, 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 line, divided, shows one advancing in the highest mode. There will be no error.

5. The fifth line, divided, shows the advance of wisdom, such as befits the great ruler. There will be good fortune.

6. The sixth line, divided, shows the advance of honesty and generosity. There will be good fortune, and no error.

XIX. In Appendix VI Lin is explained as meaning' great.' The writer, having misunderstood the meaning of the previous ICQ, sub joins—' 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 suc cessful. 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.’ LQ Khn-kh\ (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 num ber 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

SECT. I.

THE KWAN HEXAGRAM.

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XX. The Kwan Hexagram.

Kw&n shows (how he whom it represents should be like) the worshipper who has washed his hands, but not (yet) presented his offerings ;—with sincerity

Yang, we use the phrase, “the seventh day.”’ The Khang-hsi 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 Yi n and what is Ya n g.' ‘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,” Ac., 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 repre sented 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 cor relate 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 Khw&n, the height therefore of docility. Line 2 is not its correlate, but it belongs to the Y i n to seek for the Yang; and it is so emphatically in this case. Hence the characteristic and issue as assigned.

H 2

IOO

and an appearance of dignity (commanding reverent regard).

1. The first line, divided, shows the looking of a lad;—not blamable in men of inferior rank, but matter for regret in superior men.

2. The second line, 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 line, divided, shows one looking at (the course of) his own life, to advance or recede (accordingly).

4. The fourth line, divided, shows one contem plating the glory of the kingdom. It will be ad vantageous for him, being such as he is, (to seek) to be a guest of the king.

5. The fifth line, undivided, shows its subject contemplating his own life(-course). A superior man, he will (thus) fall into no error.

6. The sixth line, undivided, shows its subject contemplating his character to see if it be indeed that ’of a superior man. He will not fall into error.

XX. The Chinese character Kwdn, from which {his 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 c0ntemp 1 ating, 1 00king at. The sub ject of the hexagram is the sovereign and his subjects, how lie 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. KwSn is the hexagram of the eighth month.

In the Thwan king W&n symbolises the sovereign by a wor shipper 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;—

SECT. r.

THE SHIH HO HEXAGRAM.

IOI

XXI. The Shih Ho Hexagram.

Shih Ho indicates successful progress (in the con dition of things which it supposes). It will be advantageous to use legal constraints.

1. The first line, undivided, shows one with his feet in the stocks and deprived of his toes. There will be no error.

2. The second line, divided, shows one biting through the soft flesh, and (going on to) bite off the nose. There will be no error.

ihe 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 KhwSn, 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-contempla tion 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.

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3. The third line, 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 line, 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 line, divided, shows one gnawing at dried flesh, and finding the yellow gold. Let him be firm and correct, realising the peril (of his posi tion). There will be no error.

6. The sixth line, undivided, shows one wearing the cangue, and deprived of his ears. There will be evil.

XXI. Shih Ho means literally * Union by gnawing,’ Wc 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 some thing 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 arc 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 punish ment 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

SECT. 1.

THE pt HEXAGRAM.

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XXII. The Pi Hexagram.

Pi 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).

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 4 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 Kâu, 27. 14, 1 5 - Thc subject of the fourth line’s getting those pledges indicates his exercising his judicial functions; and what he gnaws through indi cates their difficulty. Moreover, though the line is strong, it is in an even place; and hence comes thc lesson of caution.

Thc fifth line represents 4 thc 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. Thc position is in the centre and that of rule; but the line being weak, a caution is given, as under thc previous line.

The action of the figure has passed, and still we have, in the sub ject of line 6, one persisting in wrong, a strong criminal, wearing the cangue, and deaf to counsel. Of course thc auspxe is evil.

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THE yi KING.

1. The first line, undivided, shows one adorning (the way of) his feet. He can discard a carriage and walk on foot.

2. The second line, divided, shows one adorning his beard.

3. The third line, 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 line, 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 in tent on a matrimonial alliance.

5. The fifth line, divided, shows its subject adorned by (the occupants of) the heights and gar dens. 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 line, undivided, shows one with white as his (only) ornament. There will be no error.

XXII. The character Pi 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 W&n 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 LJ, 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, righteous ness requiring it, he can give up every luxury and indulgence.

SECT. I.

TIIE PO HEXAGRAM.

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XXIII. 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.

Line 2 is weak and in its proper place, but with no proper cor relate above. The strong line 3 is similarly situated. These two lines therefore keep together, and arc as the beard and the chin. Line x 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 ATun (3), and that of the topmost line of Khwci (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.

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1. The first line, 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 line, divided, shows one over throwing 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 line, divided, shows its subject among the overthrowers; but there will be no error.

4. The fourth line, 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 line, divided, shows (its subject lead ing on the others like) a string of fishes, and (ob taining for them) the favour that lights on the inmates of the palace. There will be advantage in every way.

6. The topmost line, 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.

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

SECT. I.

THE fG HEXAGRAM.

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XXIV. The FO Hexagram.

FG 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

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 a 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 4 lord of all the other weak lines,’ and their subjects are at his disposal. He and they arc 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.

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 line, undivided, shows its subject re turning (from an error) of no great extent, which would not proceed to anything requiring repentance. There will be great good fortune.

2. The second line, divided, shows the admirable return (of its subject). There will be good fortune.

3. The third line, divided, shows one who has made repeated returns. The position is perilous, but there will be no error.

4. The fourth line, 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 line, divided, shows the noble return of its subject. There will be no ground for repentance.

6. The topmost line, 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.

XXIV. FG 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

SECT. I.

THE WO WANG HEXAGRAM.

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XXV. The WO Wang Hexagram.

WO Wang indicates great progress and success, while there will be advantage in being firm and

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 hexa gram 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 Khw&n == ==; then follows our hex agram FO, 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 arc the changes in the political and social state of a nation. There is nothing in the Yi to suggest the hope of a perfect society or kingdom that cannot be moved.

The strong bottom line is the first of A'ftn, the trigram of move ment, and the upper trigram is Khw&n, denoting docility and capa city. 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 gth, 6th, 7th, 8U1, 9th, and 10th, the yin lines have gradually been prevailing over the yang, until in Khw&n (2) they have extruded them entirely from the lineal figure. Then comes our Ffl, 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.

IIO

THE y 1 KING.

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 line, undivided, shows its subject free from all insincerity. His advance will be accom panied with good fortune.

2. The second line, 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 line, divided, shows calamity hap pening to one who is free from insincerity;—as in

The concluding auspice or oracle to him who finds this FQ by divination is what we might expect.

The subject of line 1 is of course the undivided line, meaning here, says Măng-sze,‘ 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 move ment. 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 1; 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 Khw&n, 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.

SECT. I.

THE WO WANG HEXAGRAM.

I 11

the case of an ox that has been tied up. A passer by finds it (and carries it oft), while the people in the neighbourhood have the calamity (of being accused and apprehended).

4. The fourth line, undivided, shows (a case) in which, if its subject can remain firm and correct, there will be no error.

5. The fifth line, 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 line, undivided, shows its subject free from insincerity, yet sure to fall into error, if he take action. (His action) will not be advan tageous in any way.

XXV. Wang is the symbol of being reckless, and often of being insincere; WO Wang is descriptive of a state of entire freedom from such a condition ; its subject is one who is entirely simple and sin cere. 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 sec 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

11 2

XXVI. The Ta jVwO Hexagram.

Under the conditions of T& Khh it will be advan tageous 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 line, undivided, shows its subject in a position of peril. It will be advantageous for him to stop his advance.

2. The second line, undivided, shows a carriage with the strap under it removed.

3. The third line, undivided, shows its subject urging his way with good horses. It will be ad vantageous for him to realise the difficulty (of his course), and to be firm and correct, exercising him self daily in his charioteering and methods of defence;

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 be 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.

SECT. I.

THE TA Kilt HEXAGRAM.

IT 3

then there will be advantage in whatever direction he may advance.

4. The fourth line, divided, shows the young bull, (and yet) having the piece of wood over his horns. There will be great good fortune.

5. The fifth line, divided, shows the teeth of a castrated hog. There will be good fortune.

6. The sixth line, undivided, shows its subject (as) in command of the firmament of heaven. There will be progress.

XXVI. Kht has two meanings. It is the symbol of restraint, and of accumulation. What is repressed and restrained accumu lates 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 arc occupied with the repression or restraint of move ment. 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 Til Khb, '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 under take 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 A 7 ricn, and responds to the sixth line, the last of Kin, 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, how ever, 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.

”4

TIIE \i KING.

XXVII. The 1 Hexagram.

t 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.

X. The first line, 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 line, divided, shows one looking downwards for nourishment, which is contrary to what is proper; or seeking it from die height (above), advance towards which will lead to evil.

3. The third line, divided, shows one acting con trary 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.

A boar is a powerful and dangerous animal. Let him be cas trated, 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.

SECT. I.

THE 1 HEXAGRAM.

115

4. The fourth line, 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 line, divided, shows one acting con trary 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 line, 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.

XXVII. 1 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 A'ftn, denoting movement; and the sixth is the third in ICSn, 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 arc the cavity of the mouth. As the name of the hexagram, 1 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 deter mine 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 sup posed 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, wc must suppose, by the fourth line to the first.

The weak 2, insufficient for itself, seeks nourishment first from

1 16

XXVIII. The Ta Kwo Hexagram.

Td Kwo suggests to us a beam that is weak. There will be advantage in moving (under its con ditions) in any direction whatever; there will be success.

1. The first line, divided, shows one placing mats of the white mdo grass under things set on the ground. There will be no error.

2. The second line, undivided, shows a decayed

ihc 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.

SECT. I.

THE TA KWO HEXAGRAM.

U 7

willow producing shoots, or an old husband in pos session of his young wife. There will be advantage in every way.

3. The third line, undivided, shows a beam that is weak. There will be evil.

4. The fourth line, 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 line, undivided, shows a decayed willow producing flowers, or an old wife in posses sion of her young husband. There will be occasion neither for blame nor for praise.

6. The topmost line, 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.

XXVIII. Very extraordinary times require very extraordinary gifts in the conduct of affairs in them. This is the text on which king Win and his son discourse after their fashion in this hexa gram. What goes, in their view, to constitute anything extraor dinary 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

118

XXIX. The Kiian 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 line, divided, shows its subject in the double defile, and (yet) entering a cavern within it. There will be evil.

2. The second line, undivided, shows its subject

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 lime; but he is strong; and, the line being in an even place, his strength is tem pered. 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 i, so docs this to 6. But here the willow only produces flowers, not shootsits 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 docs 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.

SECT. I.

THE KHAN HEXAGRAM.

119

in all the peril of the defile. He will, however, get a little (of the deliverance) that he seeks.

3. The third line, 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 line, divided, shows its subject (at a feast), with (simply) a bottle of spirits, and a sub sidiary basket of rice, while (the cups and bowls) are (only) of earthenware. He introduces his im portant lessons (as his ruler's) intelligence admits. There will in the end be no error.

5. The fifth line, 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 line, 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.

XXIX. The trigram Khan, which is doubled to form this hexa gram, 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 Yi 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 W 5 n the sincere honesty and goodness of the subject of the hexagram, whose mind was sharpened and made penetrating by contact with danger, and who

120

XXX. The Li Hexagram.

Li 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.

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 i 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 a is strong, and in the centre. Its subject is unable, indeed, to escape altogether from the danger; but he docs not involve himself more deeply in it like the subject of t, 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, sym- bolled by the appointments of the simple feast, and whose intelli gence 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.

SECT. I.

THE L? HEXAGRAM.

I 2 I

Let (its subject) also nourish (a docility like that of) the cow, and there will be good fortune.

1. The first line, 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 line, divided, shows its subject in his place in yellow. There will be great good fortune.

3. The third line, 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 line, 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 line, divided, shows its subject as one with tears flowing in torrents, and groaning in sorrow. There will be good fortune.

XXX. Lt 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 Lf 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 bright ness,’ 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 cither 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 A 7 ; 5 ng- jze 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

I 22

THE If! KING.

6 . The topmost line, 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.

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 x 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 arc 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.

SECT. II.

THE HSIEN HEXAGRAM.

123

TEXT. SECTION II.

XXXI. The Hsien Hexagram.

Hsien indicates that, (on the fulfilment of the conditions implied in it), there will be free course and success. Its advantageousness will depend on the being firm and correct, (as) in marrying a young lady. There will be good fortune.

1. The first line, divided, shows one moving his great toes.

2. The second line, divided, shows one moving the calves of his leg. There will be evil. If he abide (quiet in his place), there will be good fortune.

3. The third line, undivided, shows one moving his thighs, and keeping close hold of those whom he follows. Going forward (in this way) will cause regret.

4. The fourth line, undivided, shows that firm correctness which will lead to good fortune, and prevent all occasion for repentance. If its subject be unsettled in his movements, (only) his friends will follow his purpose.

5. The fifth line, undivided, shows one moving the flesh along the spine above the heart. There will be no occasion for repentance.

124

6. The sixth line, divided, shows one moving his jaws and tongue.

XXXI. With the 31st hexagram commences the Second Section of the Text. It is difficult to say why any division of the hexagrams should be made here, for the student tries in vain to discover any con tinuity in the thoughts of the author that is now broken. The First Section does not contain a class of subjects different from those which we find in the Second. That the division was made, how ever, at a very early time, appears from the sixth Appendix on the Sequence of the Hexagrams, where the writer sets forth an analogy between the first and second figures, representing heaven and earth, as the originators of all things, and this figure and the next, repre senting (each of them) husband and wife, as the originators of all the social relations. This, however, is far from carrying conviction to my mind. The division of the Text of the Y! into two sections is a fact of which 1 am unable to give a satisfactory account.

Hsien, as explained in the treatise on the Thwan, has here the meaning of mutual influence, and the duke of A'Su, on the various lines, always uses Kan for it in the sense of' moving ’ or 1 influenc ing to movement or action.’ This is to my mind the subject of the hexagram considered as an essay,—‘Influence; the different ways of bringing it to bear, and their issues.’

The Chinese character called hsien is jf^.the graphic symbol for ‘all, together, jointly.’ Kan, the symbol for ‘influencing,’ has hsien in it as its phonetic constituent (though the changes in pro nunciation make it hard for an English reader to appreciate this), with the addition of hsin, the symbol for ‘the heart.’ Thus jjjjc kan.'to affect or influence,’ = + /££»; and it may have been

that while the name or word was used with the significance of ‘ influencing,’ the was purposely dropt from it, to indicate the most important element in the thing,—the absence of all purpose or motive. I venture to think that this would have been a device worthy of a diviner.

With regard to the idea of husband and wife being in the teach ing of the hexagram, it is derived from the more recent symbolism of the eight trigrams ascribed to king Win, and exhibited on p. 33 and plate III. The more ancient usage of them is given in the paragraph on the Great Symbolism of Appendix II. The figure consists of K5n (— =), ‘the youngest son,’ and over it Tui (====)> 4 the youngest daughter.’ These are in ‘ happy union.’

SECT. II.

THE HANG HEXAGRAM.

125

XXXII. The HXng Hexagram.

H&ng indicates successful progress and no error (in what it denotes). But the advantage will come from being firm and correct; and movement in any direction whatever will be advantageous.

1. The first line, divided, shows its subject deeply (desirous) of long continuance. Even with firm

No influence, it is said, is so powerful and constant as that between husband and wife; and where these are young, it is especially active. Hence it is that Hsicn is made up of Klin and Tui. All this is to me very doubtful. I can dimly apprehend why the whole

line (-) was assumed as the symbol of strength and authority,

and the broken line as that of weakness and submission. Beyond this I cannot follow F0*hsl in his formation of the trigrams; and still less can I assent to the more recent symbolism of them ascribed to king Wiln.

Coming now to the figure, and its lines, the subject is that of mutual influence; and the author teaches that that influence, correct in itself, and for correct ends, is sure to be effective. He gives an instance,—the case of a man marrying a young lady, the regulations for which have been laid down in China from the earliest times with great strictness and particularity. Such influence will be effective and fortunate.

Line 1 is weak, and at the bottom of the hexagram. Though 4 be a proper correlate, yet the influence indicated by it must be ineffective. However much a man’s great toes may be moved, that will not enable him to walk.

The calves cannot move of themselves. They follow the moving of the feet. The moving of them indicates too much anxiety to move. Line 2, moreover, is weak. But it is also the central line, and if its subject abide quiet, till he is acted on from above, there will be good fortune.

Neither can the thighs move of themselves. The attempt to

126

correctness there will be evil; there will be no advantage in any way.

2. The second line, undivided, shows all occasion for repentance disappearing.

3. The third line, undivided, shows one who does not continuously maintain his virtue. There are those who will impute this to him as a disgrace. However firm he may be, there will be ground for regret.

4. The fourth line, undivided, shows a field where there is no game.

5. The fifth line, divided, shows its subject con tinuously maintaining the virtue indicated by it. In a wife this will be fortunate; in a husband, evil.

6. The topmost line, divided, shows its subject exciting himself to long continuance. There will be evil.

move them is inauspicious. Its subject, however, the line being strong, and in an odd place, will wish to move, and follows the sub ject of 4, which is understood to be the scat of the mind. He exercises his influence therefore with a mind and purpose, which is not good.

Line 4 is strong, but in an even place. It is the scat of the mind. Its subject therefore is warned to be firm and correct in order to a good issue. If he be wavering and uncertain, his influence will not extend beyond the circle of his friends.

The symbolism of line 5 refers to a part of the body behind the heart, and is supposed therefore to indicate an influence, ineffec tive indeed, but free from selfish motive, and not needing to be repented of.

Line 6 is weak, and in an even place. It is the topmost line also of the trigram of satisfaction. Its influence by means of speech will only be that of loquacity and flattery, the evil of which needs not to be pointed out.

XXXII. The subject of this hexagram may be given as persever ance in well doing, or in continuously acting out the law of one’s

SECT. II.

THE THUN HEXAGRAM.

12 7

XXXIII. The Thun Hexagram.

Thun indicates successful progress (in its circum stances). To a small extent it will (still) be advan tageous to be firm and correct.

i. The first line, divided, shows a retiring tail. The position is perilous. No movement in any direction should be made.

being. The sixth Appendix makes it a sequel of the previous figure. As that treats, it is said, of the relation between husband and wife, so this treats of the continuous observance of their respective duties. Hsien.we saw, is made up of Kiln, the symbol of the youngest son, and Tui, the symbol of the youngest daughter, attraction and influence between the sexes being strongest in youth. I-Illng consists of Sun,‘the oldest daughter/ and AT&n. the oldest son. The couple are more staid. The wife occupies the lower place; and the relation between them is marked by her submission. This is sound doctrine, especially from a Chinese point of view; but I doubt whether such application of his teaching was in the mind of king Wăn. Given two parties, an inferior and superior in correlation. If both be continuously observant of what is correct, the inferior being also submissive, and the superior firm, good fortune and progress may be predicated of their course.

Line i has a proper correlate in 4; but between them are two strong lines; and it is itself weak. These two conditions are against its subject receiving much help from the subject of 4. He should be quiet, and not forward for action.

Line 2 is strong, but in the place of a weak line. Its position, however, being central, and its subject holding fast to the due mean, the unfavourable condition of an even place is more than counteracted.

Line 3 is strong, and in its proper place; but being beyond the centre of the trigram, its subject is too strong, and coming under

128

the y! king.

2. The second line, divided, shows its subject holding (his purpose) fast as if by a (thong made from the) hide of a yellow ox, which cannot be broken.

3. The third line, undivided, shows one retiring but bound,—to his distress and peril. (If he were to deal with his binders as in) nourishing a servant or concubine, it would be fortunate for him.

4. The fourth line, undivided, shows its subject retiring notwithstanding his likings. In a superior man this will lead to good fortune; a small man cannot attain to this.

5. The fifth line, undivided, shows its subject retiring in an admirable way. With firm correctness there will be good fortune.

6. The sixth line, undivided, shows its subject retiring in a noble way. It will be advantageous in every respect.

the attraction of his correlate in 6, lie is supposed to be ready to abandon his place and virtue. He may try to be firm and cor rect, but circumstances arc adverse to him.

Line 4 is strong in the place of a weak line, and suggests the symbolism of the duke of Ki iu.

The weak 5th line responds to the strong and, and may be sup posed to represent a wife conscious of her weakness, and docilely submissive; which is good. A husband, however, and a man gene rally, has to assert himself, and lay down the rule of what is right.

In line 6 the principle of perseverance has run its course; the motive power of A'&n is exhausted. The line itself is weak. The violent efforts of its subject can only lead to evil.

XXXIII. Thun is the hexagram of the sixth month; the yin influence is represented by two weak lines, and has made good its footing in the year. The figure thus suggested to king W&n the growth of small and unprincipled men in the state, before whose advance superior men were obliged to retire. This is the theme of his essay,—how, ‘ when small men multiply and increase in power,

SECT. II.

THE TA XWANG HEXAGRAM.

129

XXXIV. The Ta Aavang Hexagram.

T& /ifwang indicates that (under the conditions which it symbolises) it will be advantageous to be firm and correct.

Ihe necessity of the time requires superior men to withdraw before them.' Yet the auspice of Thun is not all bad. By firm correct ness the threatened evil may be arrested to a small extent.

‘A retiring tail' seems to suggest the idea of the subject of the lines hurrying away, which would only aggravate the evil and danger of the time.

* His purpose' in line a is the purpose to withdraw. The weak a responds correctly to the strong 5, and both arc central. The purpose therefore is symbollcd as in the text. The * yellow' colour of the ox is introduced because of its being 1 correct,’ and of a piece with the central place of the line.

Line 3 has no proper correlate in 6; and its subject allows himself to be entangled and impeded by the subjects of x and a. He is too familiar with them, and they presume, and fetter his movementscompare Analects, 17. ag. He should keep them at a distance.

Line 4 has a correlate in i, and is free to exercise the decision belonging to its subject. The line is the first in A 7 ;ien, symbolic of strength.

In the Shfi IV, v, Section a. 9, the worthy 1 Yin is made to say, ‘ The minister will not for favour or gain continue in an office whose work is done;’ and the Khang-hst editors refer to his words as an illustration of what is said on line 5. It has its correlate in 2, and its subject carries out the purpose to retire ‘ in an admirable way.’

Line 6 is strong, and with no correlate to detain it in 3. Its subject vigorously and happily carries out the idea of the hexagram.

[. 6 ]

K

130

1. The first line, undivided, shows its subject manifesting his strength in his toes. But advance will lead to evil,—most certainly.

2. The second line, undivided, shows that with firm correctness there will be good fortune.

3. The third line, undivided, shows, in the case of a small man, one using all his strength; and in the case of a superior man, one whose rule is not to do so. Even with firm correctness the position would be perilous. (The exercise of strength in it might be compared to the case of) a ram butting against a fence, and getting his horns entangled.

4. The fourth line, undivided, shows (a case in which) firm correctness leads to good fortune, and occasion for repentance disappears. (We see) the fence opened without the horns being entangled. The strength is like that in the wheel-spokes of a large waggon.

5. The fifth line, divided, shows one who loses his ram(-like strength) in the ease of his position. (But) there will be no occasion for repentance.

6. The sixth line, divided, shows (one who may be compared to) the ram butting against the fence, and unable either to retreat, or to advance as he would fain do. There will not be advantage in any respect; but if he realise the difficulty (of his position), there will be good fortune.

XXXIV. The strong lines predominate in Ta Awang. It suggested to king Win a state or condition of things in which there was abundance of strength and vigour. Was strength alone enough for the conduct of affairs ? No. He saw also in the figure that which suggested to him that strength should be held in subor dination to the idea of right, and exerted only in harmony with it.

SECT. II.

THE BIN HEXAGRAM.

13*

XXXV. The 3in Hexagram.

In Sin we see a prince who secures the tranquil lity (of the people) presented on that account with numerous horses (by the king), and three times in a day received at interviews.

This is the lesson of the hexagram, as sententiously expressed in the Thwan.

Line 1 is strong, in its correct place, and also the first line in Khien, the hexagram of strength, and the first line inTA /Twang. The idea of the figure might seem to be concentrated in it; and hence we have it symbolised by ‘strength in the toes,’ or ‘advancing.’ But such a measure is too bold to be undertaken by one in the lowest place, and moreover there is no proper correlate in 4. Hence comes the evil auspice.

Line 2 is strong, but the strength is tempered by its being in an even place, instead of being excited by it, as might be feared. Then the place is that in the centre. With firm correctness there will be good fortune.

Line 3 is strong, and in its proper place. It is at the top more over of /TAien. A small man so symbollcd will use his strength to the utmost; but not so the superior man. For him the position is beyond the safe middle, and he will be cautious ; and not injure himself, like the ram, by exerting his strength.

Line 4 is still strong, but in the place of a weak line ; and this gives occasion to the cautions with which the symbolism com mences. The subject of the line going forward thus cautiously, his strength will produce good effects, such as are described.

Line 5 is weak, and occupies a central place. Its subject will cease therefore to exert his strength; but this hexagram does not forbid the employment of strength, but would only control and

K 2

132

1. The first line, divided, shows one wishing to advance, and (at the same time) kept back. Let him be firm and correct, and there will be good fortune. If trust be not reposed in him, let him maintain a large and generous mind, and there will be no error.

2. The second line, divided, shows its subject with the appearance of advancing, and yet of being sorrowful. If he be firm and correct, there will be good fortune. He will receive this great blessing from his grandmother.

3. The third line, divided, shows its subject trusted by all (around him). All occasion for re pentance will disappear.

4. The fourth line, undivided, shows its subject with the appearance of advancing, but like a marmot. However firm and correct he may be, the position is one of peril.

5. The fifth line, divided, shows how all occasion for repentance disappears (from its subject). (But) let him not concern himself about whether he shall fail or succeed. To advance will be fortunate, and in every way advantageous.

6. The topmost line, undivided, shows one ad vancing his horns. But he only uses them to punish the (rebellious people of his own) city. The position

direct it. All that is said about him is that he will give no occasion for repentance.

Line 6 being at the top of A'&n, the symbol of movement, and at the top of TS Afwang, its subject maybe expected to be active in exerting his strength; and through his weakness, the result would be as described. But he becomes conscious of his weakness, re flects and rests, and good fortune results, as he desists from the prosecution of his unwise efforts.

SECT. II.

THE BIN HEXAGRAM.

133

is perilous, but there will be good fortune. (Yet) however firm and correct he may be, there will be occasion for regret.

XXXV. The Thwan of this hexagram expresses its subject more fully and plainly than that of any of the previous thirty-four. It is about a feudal prince whose services to the country have made him acceptable to his king. The king’s favour has been shown to him by gifts and personal attentions such as form the theme of more than one ode in the Shih ; see especially III, iii, 7. The symbolism of the lines dimly indicates the qualities of such a prince. . Sin means ‘to advance.' Hexagrams 46 and 53 agree with this in being called by names that indicate progress and ad vance. The advance in 3 > n is like that of the sun, ‘the shining light, shining more and more to the perfect day.’

Line 1 is weak, and in the lowest place, and its correlate in 4 is neither central nor in its correct position. This indicates the small and obstructed beginnings of his subject. But by his firm correct ness he pursues the way to good fortune; and though the king docs not yet believe in him, he the more pursues his noble course.

Line 2 is weak, and its correlate in 5 is also weak. Its subject therefore has still to mourn in obscurity. But his position is central and correct, and he holds on his way, till success comes ere long. The symbolism says he receives it ‘from his grand mother and readers will be startled by the extraordinary state ment, as I was when I first read it. Literally the Text says ‘ the king’s mother,’ as P. Regis rendered it,—‘ Istam magnam felieitatem a matre regis recipit.' He also tries to give the name a historical referenceto Thfu-ATiang, the grandmother of king WSn; ThAi- iffin, his mother; or to ThAi-sze, his wife, and the mother of king Wfi and the duke of ATAu, all famous in Chinese history, and cele brated in the Shih. But ‘king’s father' and ‘king’s mother' arc well-known Chinese appellations for ‘grandfather’ and'grand mother.' This is the view given on the passage, by ATMng-jze, ATfi Hst, and the Khang-hsi editors, the latter of whom, indeed, account for the use of the name, instead of ‘ deceased mother,’ which we find in hexagram 62, by the regulations observed in the ancestral temple. These authorities, moreover, all agree in saying that the name points us to line 5, the correlate of 2, and ' the lord of the hexagram.’ Now the subject of line 5 is the sovereign, who at length acknowledges the worth of the feudal Jord, and gives him

1 34

THE \*! KING.

XXXVI. The Ming t Hexagram.

Ming I indicates that (in the circumstances which it denotes) it will be advantageous to realise the

the great blessing. The 1 New Digest of Comments on the Yt (i686),’ in its paraphrase of the line, has, ‘ He receives at last this great blessing from the mild and compliant ruler.' I am not sure that ‘motherly king’ would not be the best and fairest translation of the phrase.

Canon McClatchie has a very astonishing note on the name, which he renders ‘Imperial Mother' (p. 164):—‘That is, the wife of Imperial Heaven (Juno), who occupies the “ throne of the dia gram," viz. the fifth stroke, which is soft and therefore feminine. She is the Great Ancestress of the human race. See Imp. Ed. vol. iv, Sect, v, p. 55, Com.’ Why such additions to the written word?

Line 3 is weak, and in an odd place; but the subjects of 1 and 2 arc possessed by the same desire to advance as the subject of this. A common trust and aim possess them; and hence the not unfavourable auspice.

Line 4 is strong, but it is in an even place, nor is it central. It suggests the idea of a marmot (? or rat), stealthily advancing. Nothing could be more opposed to the ideal of the feudal lord in the hexagram.

In line 5 that lord and his intelligent sovereign meet happily. He holds on his right course, indifferent as to results, but things are so ordered that he is, and will continue to be, crowned with success.

Line 6 is strong, and suggests the idea of its subject to the last continuing his advance, and that not only with firm correctness, but with strong force. The ‘ horns' are an emblem of threatening strength, and though he uses them only in his own state, and against the rebellious there, that such a prince should have any occasion to use force is matter for regret.

SECT. II. TIIE MING ! HEXAGRAM. I35

difficulty (of the position), and maintain firm cor rectness.

1. The first line, undivided, shows its subject, (in the condition indicated by) Ming t, flying, but with drooping wings. When the superior man (is re volving) his going away, he may be for three days without eating. Wherever he goes, the people there may speak (derisively of him).

2. The second line, divided, shows its subject, (in the condition indicated by) Ming t, wounded in the left thigh. He saves himself by the strength of a (swift) horse; and is fortunate.

3. The third line, undivided, shows its subject, (in the condition indicated by) Ming !, hunting in the south, and taking the great chief (of the dark ness). He should not be eager to make (all) correct (at once).

4. The fourth line, divided, shows its subject (just) entered into the left side of the belly (of the dark land). (But) he is able to carry out the mind appro priate (in the condition indicated by) Ming t, quitting the gate and courtyard (of the lord of darkness).

5. The fifth line, divided, shows how the count of K\ fulfilled the condition indicated by Ming t. It will be advantageous to be firm and correct.

6. The sixth line, divided, shows the case where there is no light, but (only) obscurity. (Its subject) had at first ascended to (the top of) the sky; his future shall be to go into the earth.

XXXVI. In this hexagram wc have the representation of a good and intelligent minister or officer going forward in the service of his country, notwithstanding the occupancy of the throne by a weak

136

XXXVII. Tiie Kik Zk n Hexagram.

For (the realisation of what is taught in) K\k Z&n, (or for the regulation of the family), what is

and unsympathising sovereign. Hence comes its name of Ming I, or ‘ Intelligence Wounded/ that is, injured and repressed. The treatment of the subject shows how such an officer will conduct himself, and maintain his purpose. The symbolism of the figure is treated of in the same way in the first and second Appendixes. Appendix VI merely says that the advance set forth in 35 is sure to meet with wounding, and hence 3 »n is followed by Ming t.

Line 1 is strong, and in its right placeits subject should be going forward. But the general signification of the hexagram supposes him to be wounded. The wound, however, being re ceived at the very commencement of its action, is but slight. Anil hence comes the emblem of a bird hurt so as to be obliged to droop its wings. The subject then appears directly as ‘ the supe rior man.’ I-Ic sees it to be his course to desist from the struggle for a time, and is so rapt in the thought that he can fast for three days and not think of it. When he does withdraw, opposition follows him; but it is implied that he holds on to his own good purpose.

Line 2 is weak, but also in its right place, and central; giving us the idea of an officer, obedient to duty and the right. His wound in the left thigh may impede his movements, but does not disable him. He finds means to save himself, and maintains his good purpose.

Line 3, strong and in a strong place, is the topmost line of the lower Ingram. It responds also to line 6, in which the idea of the sovereign, emblemed by the upper trigram, is concentrated. The lower trigram is the emblem of light or brightness, the idea of which again is expressed by the south, to which we turn when we look at the sun in its meridian height. Hence the subject of the

SECT. II.

THE KIA Zk N HEXAGRAM.

*37

most advantageous is that the wife be firm and correct.

1. The first line, undivided, shows its subject establishing restrictive regulations in his household. Occasion for repentance will disappear.

2. The second line, divided, shows its subject taking nothing on herself, but in her central place attending to the preparation of the food. Through her firm correctness there will be good fortune.

3. The third line, undivided, shows its subject (treating) the members of the household with stern severity. There will be occasion for repentance, there will be peril, (but) there will (also) be good fortune. If the wife and children were to be smirk ing and chattering, in the end there would be occa sion for regret.

4. The fourth line, divided, shows its subject

line becomes a hunter pursuing his game, and successfully. The good officer will be successful in his struggle; but let him not be over eager to put all things right at once.

Line 4 is weak, but in its right place. ATQ Hsi says he docs not understand the symbolism, as given in the Text. The translation indicates the view of it commonly accepted. The subject of the line evidently escapes from his position of danger with little damage.

Line 5 should be the place of the ruler or sovereign in the hex agram; but 6 is assigned as that place in Ming 1 . The officer occupying 5, the centre of the upper trigram, and near to the sovereign, has his ideal in the count of A'i, whose action appears in the Shft, III, pp. 123,127,128, He is a historical personage.

Line 6 sets forth the fate of the ruler, who opposes himself to the officer who would do him good and intelligent service. Instead of becoming as the sun, enlightening all from the height of the sky, he is as the sun hidden below the earth. I can well believe that the writer had the last king of Shang in his mind.

138

THE Y i KING.

TKXT.

enriching the family. There will be great good fortune.

5. The fifth line, undivided, shows the influence of the king extending to his family. There need be no anxiety; there will be good fortune.

6. The topmost line, undivided, shows its subject possessed of sincerity and arrayed in majesty. In the end there will be good fortune.

XXXVII. Xii Zk n, the name of the hexagram, simply means ‘ a household,’ or ‘ the members of a family.’ The subject of the essay based on the figure, however, is the regulation of the family, effected mainly by the co-operation of husband and wife in their several spheres, and only needing to become universal to secure the good order of the kingdom. The important place occupied by the wife in the family is seen in the short sentence of the Thwan. That she be firm and correct, and do her part well, is the first thing necessary to its regulation.

Line 1 is strong, and in a strong place. It suggests the necessity of strict rule in governing the family. Regulations must be estab lished, and their observance strictly insisted on.

Line 2 is weak, and in the proper place for it,—the centre, more over, of the lower trigram. It fitly represents the wife, and what is said on it tells us of her special sphere and duty; and that she should be unassuming in regard to all beyond her sphere; always being firm and correct. See the Shih, III, 350.

Line 3 is strong, and in an odd place. If the place were central, the strength would be tempered; but the subject of the line, in the topmost place of the trigram, may be expected to exceed in severity. But severity is not a bad thing in regulating a family;—it is better than laxity and indulgence.

Line 4 is weak, and in its proper place. The wife is again suggested to us, and we are told, that notwithstanding her being confined to the internal affairs of the household, she can do much to enrich the family.

The subject of the strong fifth line appears as the king. This may be the husband spoken of as also a king; or the real king whose merit is revealed first in his family, as often in the Shih, where king W 5 n is the theme. The central place here tempers the display of the strength and power.

SECT. II.

TI 1 E KHWEI HEXAGRAM.

X 39

XXXVIII. The Khwei Hexagram.

Khwei indicates that, (notwithstanding the con dition of things which it denotes), in small matters there will (still) be good success.

1. The first line, undivided, shows that (to its subject) occasion for repentance will disappear. He has lost his horses, but let him not seek for them; —they will return of themselves. Should he meet with bad men, he will not err (in communicating with them).

2. The second line, undivided, shows its subject happening to meet with his lord in a bye-passage. There will be no error.

3. In the third line, divided, we see one whose carriage is dragged back, while the oxen in it are pushed back, and he is himself subjected to the shaving of his head and the cutting off of his nose. There is no good beginning, but there will be a good end.

4. The fourth line, undivided, shows its subject solitary amidst the (prevailing) disunion. (But) he meets with the good man (represented by the first

Line 6 is also strong, and being in an even place, the subject of it might degenerate into stern severity, but he is supposed to be sincere, complete in his personal character and self-culture, and hence his action will only lead to good fortune.

140

TI-IE y! KING.

line), and they blend their sincere desires together. The position is one of peril, but there will be no mistake.

5. The fifth line, divided, shows that (to its sub ject) occasion for repentance will disappear. With his relative (and minister he unites closely and readily) as if he were biting through a piece of skin. When he goes forward (with this help), what error can there be ?

6. The topmost line, undivided, shows its subject solitary amidst the (prevailing) disunion. (In the subject of the third line, he seems to) see a pig bearing on its back a load of mud, (or fancies) there is a carriage full of ghosts. He first bends his bow against him, and afterwards unbends it, (for he discovers) that he is not an assailant to injure, but a near relative. Going forward, he shall meet with (genial) rain, and there will be good fortune.

XXXVIII. Khwei denotes a social state in which division and mutual alienation prevail, and the hexagram teaches how in small matters this condition may be healed, and the way prepared for the cure of the whole system. The writer or writers of Appendixes I and II point out the indication in the figure of division and dis union according to their views. In Appendix VI those things appear as a necessary sequel to the regulation of the family; while it is impossible to discover any allusion to the family in the Text.

Line 1 is strong, and in an odd place. A successful course might be auspiced for its subject; but the correlate in line 4 is also strong; and therefore disappointment and repentance arc likely to ensue. In the condition, however, indicated by Khwei, where people have a common virtue, they will help one another. Through the good services of 4, the other will not have to repent. His condition may be emblemed by a traveller’s loss of his horses, which return to him of themselves.

Should he meet with bad men, however, let him not shrink from them. Communication with them will be of benefit. His good

SECT. II.

THE ATIEN HEXAGRAM.

I 4 I

XXXIX. The /Zien Hexagram.

In (the state indicated by) A'ien advantage will be found in the south-west, and the contrary in the north-east. It will be advantageous (also) to meet

may overcome their evil, and at least it will help to silence their slanderous tongues.

Line 5 is weak, and its subject is the proper correlate of the strong a. They might meet openly; but for the separation and disunion that mark the time. A casual, as it were a stolen, inter view, as in a bye-lane or passage, however will be useful, and may lead on to a better understanding.

Line 3 is weak, where it ought to be strong. Its correlate, how ever, in 6 is strong, and the relation between them might seem what it ought to be. But the weak 3 is between the strong lines in 2 and 4; and in a time of disunion there ensue the checking and repulsion emblemed in the Text. At the same time the subject of line 6 inflicts on that of 3 the punishments which arc mentioned. It is thus bad for 3 at first, but we arc told that in the end it will be well with him ; and this will be due to the strength of the sixth line. The conclusion grows out of a conviction in the mind of the author that what is right and good is destined to triumph over what is wrong and bad. Disorder shall in the long run give place to order, and disunion to union.

Line 4 has no proper correlate, and might seem to be solitary. But, as we saw on line 1, in this hexagram, correlates of the same class help each other. Hence the subjects of 4 and 1, meeting together, work with good will and success.

The place of 5 is odd, but the line itself is weak, so that there might arise occasion for repentance. But the strong 2 is a proper correlate to the weak 5. Five being the sovereign's place, the sub ject of 2 is styled the sovereign’s relative, of the same surname

142

with the great man. (In these circumstances), with firmness and correctness, there will be good fortune.

1. From the first line, divided, we learn that advance (on the part of its subject) will lead to (greater) difficulties, while remaining stationary will afford ground for praise.

2. The second line, divided, shows the minister of the king struggling with difficulty on difficulty, and not with a view to his own advantage.

3. The third line, undivided, shows its subject advancing, (but only) to (greater) difficulties. He remains stationary, and returns (to his former associates).

4. The fourth line, divided, shows its subject advancing, (but only) to (greater) difficulties. He remains stationary, and unites (with the subject of the line above).

5. The fifth line, undivided, shows its subject struggling with the greatest difficulties, while friends are coming to help him.

6. The topmost line, divided, shows its subject going forward, (only to increase) the difficulties,

with him, and head of some branch of the descendants of the royal house. It is as easy for 5, so supported, to deal with the disunion of the time, as to bite through a piece of skin.

Line 6 is an even place, and yet the line is strongwhat can its subject effect ? He looks at 3, which, as weak, is a proper correlate; but he looks with the evil eye of disunion. The subject of 3 appears no better than a filthy pig, nor more real than an impossible carriage-load of ghosts. He bends his bow against him, but he unbends it, discovering a friend in 3, as 1 did in 4, and 5 in 2. He acts and with good luck, comparable to the falling rain, which results from the happy union of the yang and yin in nature.

SECT. n.

THE JflEN HEXAGRAM.

1 43

while his remaining stationary will be (productive of) great (merit). There will be good fortune, and it will be advantageous to meet with the great man.

XXXIX. A”ien is the symbol for incompetency in the feet and legs, involving difficulty in walking; hence it is used in this hexa gram to indicate a state of the kingdom which makes the government of it an arduous task. How this task may be successfully performed, now by activity on the part of the ruler, and now by a discreet inactivity:—this is what the figure teaches, or at least gives hints about. For the development of the meaning of the symbolic character from the structure of the lineal figure, see Appendixes I and II.

The Thwan seems to require three things—attention to place, the presence of the great man, and the firm observance of cor rectness—in order to cope successfully with the difficulties of the situation. The first thing is enigmatically expressed, and the lan guage should be compared with what we find in the Thwan of hexagrams a and 40. Referring to Figure a, in Plate III, wc find that, according to Win's arrangement of the trigrams, the south west is occupied by Khwlin ( ■ ). and the north-cast by Jftn

(=“==). The former represents the champaign country; the latter, the mountainous region. The former is easily traversed and held; the latter, with difficulty. The attention to place thus becomes transformed into a calculation of circumstances; those that promise success in an enterprise, which should be taken advan tage of, and those that threaten difficulty and failure, which should be shunned.

This is the generally accepted view of this difficult passage. The Khang-hst editors have a view of their own. I have been myself inclined to find less symbolism in it, and to take the south west as the regions in the south and west of the kingdom, which we know from the Shih were more especially devoted to W 5 n and his house, while the strength of the kings of Shang lay in the north and cast.

* The idea of “ the great man," Mencius’s “ minister of Heaven,”' is illustrated by the strong line in the fifth place, having for its cor relate the weak line in 2. But favourableness of circumstances and place, and the presence of the great man do not dispense from the observance of firm correctness. Throughout these essays of the Yi this is always insisted on.

i 4 4

THE y! KING.

XL. The .A'ieh Hexagram.

In (the state indicated by) A'ieh advantage will be found in the south-west. If no (further) opera tions be called for, there will be good fortune in coming back (to the old conditions). If some opera tions be called for, there will be good fortune in the early conducting of them.

i. The first line, divided, shows that its subject will commit no error.

Line x is weak, whereas it ought to be strong as being in an odd place. If its subject advance, he will not be able to cope with the difficulties of the situation, but be overwhelmed by them. Let him wait for a more favourable time.

Line a is weak, but in its proper place. Its correlation with the strong 5, and consequent significance, are well set forth.

Line 3 is strong, and in a place of strength; but its correlate in 6 is weak, so that the advance of its subject would be unsupported, lie waits therefore for a better time, and cherishes the subjects of the two lines below, who naturally cling to him.

Line 4 is weak, and, though in its proper place, its subject could do little of himself. He is immediately below the king or great man, however, and cultivates his loyal attachment to him, waiting for the time when he shall be required to act.

Line 5 is the king, the man great and strong. He can cope with the difficulties, and the subjects of 2 and the other lines of the lower trigram give their help.

The action of the hexagram is over; where can the weak 6 go forward to ? Let him abide where he is, and serve the great man immediately below him. So shall he also be great;—in meritorious action at least

SECT. II.

THE ATIEH HEXAGRAM.

*45

2. The second line, undivided, shows its subject catch, in hunting, three foxes, and obtain the yellow ( = golden) arrows. With firm correctness there will be good fortune.

3. The third line, divided, shows a porter with his burden, (yet) riding in a carriage. He will (only) tempt robbers to attack him. However firm and correct he may (try to) be, there will be cause for regret

4. (To the subject of) the fourth line, undivided, (it is said), 1 Remove your toes. Friends will (then) come, between you and whom there will be mutual confidence.'

5. The fifth line, divided, shows (its subject), the superior man ( = thc ruler), executing his function of removing (whatever is injurious to the idea of the hexagram), in which case there will be good fortune, and confidence in him will be shown even by the small men.

6. In the sixth line, divided, we see a feudal prince (with his bow) shooting at a falcon on the top of a high wall, and hitting it. (The effect of his action) will be in every way advantageous.

XL. .Afieh is the symbol of loosing,—untying a knot or unravel ling a complication; and as the name of this hexagram, it denotes a condition in which the obstruction and difficulty indicated by the preceding A'ien have been removed. The object of the author is to show, as if from the lines of the figure, how this new and better state of the kingdom is to be dealt with. See what is said on the Thwan of A'ien for ‘ the advantage to be found in the south-west.’ If further active operations be not necessary to complete the subju gation of the country, the sooner things fall into their old channels the better. The new masters of the kingdom should not be anxious to change all the old manners and ways. Let them do, as the duke of A'fiu actually did do with the subjugated people of Shang. If [16] L

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THE KING.

XLI. The Sun Hexagram.

In (what is denoted by) Sun, if there be sincerity (in him who employs it), there will be great good fortune:—freedom from error; firmness and correct ness that can be maintained; and advantage in every

further operations be necessary, let them be carried through with out delay. Nothing is said in the Tlnvan about the discountenancing and removal of small men,—unworthy ministers or officers; but that subject appears in more than one of the lines.

There is a weak line, instead of a strong, in the first place; but this is compensated for by its strong correlate in 4.

AfCi Hsl says he does not understand the symbolism under line 2. The place is even, but the line itself is strong; the strength there fore is modified or tempered. And 2 is the correlate of the ruler in 5. We arc to look to its subject therefore for a minister striving to realise the idea of the hexagram, and pacify the subdued king dom. He becomes a hunter, and disposes of unworthy men, represented by ‘ the three foxes.’ He also gets the yellow arrows,— the instruments used in war or in hunting, whose colour is ‘ correct,' and whose form is 1 straight.’ His firm correctness will be good.

Line 3 is weak, when it should be strong; and occupying, as it does, the topmost place of the lower trigram, it suggests the symbolism of a porter in a carriage. People will say, 1 Plow did he get there ? The things cannot be his own.’ And robbers will attack and plunder him. The subject of the line cannot protect himself, nor accomplish anything good.

What is said on the fourth line appears in the form of an address to its subject. The line is strong in an even place, and 1, its corre late, is weak in an odd place. Such a union will not be productive of good. In the symbolism 1 becomes the toe of the subject of 4. How the friend or friends, who are to come to him on the removal of this toe, are represented, I do not perceive.

Line 5 is weak in an odd place; but the place is that of the ruler, to whom it belongs to perfect the idea of the hexagram by

SKCT. II. THE SUN HEXAGRAM. • T47

movement that shall be made. In what shall this (sincerity in the exercise of Sun) be employed? (Even) in sacrifice two baskets of grain, (though there be nothing else), may be presented.

1. The first line, undivided, shows its subject suspending his own affairs, and hurrying away (to help the subject of the fourth line). He will commit no error, but let him consider how far he should contribute of what is his (for the other).

2. The second line, undivided, shows that it will be advantageous for its subject to maintain a firm correctness, and that action on his part will be evil. He can give increase (to his correlate) without taking from himself.

3. The third line, divided, shows how of three men walking together, the number is diminished by

, one; and how one, walking, finds his friend.

4. The fourth line, divided, shows its subject diminishing the ailment under which he labours by making (the subject of the first line) hasten (to his help), and make him glad. There will be no error.

5. The fifth line, divided, shows parties adding to (the stores of) its subject ten pairs of tortoise shells, and accepting no refusal. There will be great good fortune.

removing all that is contrary to the peace and good order of the kingdom. It will be his duty to remove especially all the small men represented by the divided lines, which he can do with the help of his strong correlate in 2. Then even the small men will change their ways, and repair to him.

Line 6 is the highest line in the figure, but not the place of the ruler. Hence it appears as occupied by a feudal duke, who carries out the idea of the figure against small men, according to the symbolism employed.

L 2

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TIIE Yt KING.

6 . The topmost line, undivided, shows its subject giving increase to others without taking from him self. There will be no error. With firm correct ness there will be good fortune. There will be advantage in every movement that shall be made. He will find ministers more than can be counted by their clans.

XLI. The interpretation of this hexagram is encompassed with great difficulties. Sun is the symbol for the idea of diminishing or diminution; and what is said in Appendix I has made it to be accepted as teaching the duty of the subject to take of what is his and contribute to his ruler, or the expenses of the govern ment under which he lives; in other words, readily and cheerfully to pay his taxes. P. Regis says, ‘Sun scu (vcctigalis causa) minucre . ... cst valdc utile; ’ and Canon McClatchic in translating Appendix I has ' Diminishing (by taxation for instance) .... is very lucky.' Possibly, king Win may have seen in the figures the subject of taxation; but the symbolism of his son takes a much wider range. My own reading of the figure and Text comes near - to the view of A'Mng-jzc, that' every diminution and repression of what we have in excess to bring it into accordance with right and reason is comprehended under Sun.’

Let there be sincerity in doing this, and it will lead to the happiest results. It will lead to great success in great things; and if the correction, or it may be a contribution towards it, appear to be very small, yet it will be accepted;—as in the most solemn religious service. This is substantially the view of the hexagram approved by the Khang-hsl editors.

Line x is strong, and its correlate in 4 is weak. Its subject will wish to help the subject of 4; but will not leave anything of his own undone in doing so. Nor will he diminish of his own for the other without due deliberation.

Line 2 is strong, and in the central place. But it is in the place of a weak line, and its subject should maintain his position without moving to help his correlate in 5. Maintaining his own firm cor rectness is the best way to help him.

Paragraph 3 is to my mind full of obscurity. K (1 list, adopting the view in Appendix I, says that the lower trigram was originally A'/rien, three undivided lines, like ‘three men walking together/

SRCT. II.

THE Yl HEXAGRAM.

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XLII. The Y? Hexagram.

Yi indicates that (in the state which it denotes) there will be advantage in every movement which shall be undertaken, that it will be advantageous (even) to cross the great stream.

1. The first line, undivided, shows that it will be advantageous for its subject in his position to make

and that the third line, taken away and made to be the topmost line, or the third, in what was originally Khwfcn, three divided lines, was ‘the putting away of one man;’ and that then the change of place by 3 and 6, while they continued their proper correlation, was, one going away, and finding his friend. 1 cannot lay hold of any thread of reason in this.

Line 4 is weak, and in an even place; like an individual ailing and unable to perform his proper work. But the correlate in x is strong; and is made to hasten to its relief. The ‘joy’ of the line shows the desire of its subject to do his part in the work of the hexagram.

Line 5 is the scat of the ruler, who is here humble, and welcomes the assistance of his correlate, the subject of 2. He is a ruler whom all his subjects of ability will rejoice to serve in every pos sible way; and the result will be great good fortune.

Line 6 has been changed from a weak into a strong line from line 3; has received therefore the greatest increase, and will carry out the idea of the hexagram in the highest degree and style. But he can give increase to others without diminishing his own resources, and of course the benefit he will confer will be incalcula ble. Ministers will come to serve him; and not one from each clan merely, but many. Such is the substance of what is said on this last paragraph. I confess that I only discern the meaning darkly.

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a great movement. If it be greatly fortunate, no blame will be imputed to him.

2. The second line, divided, shows parties adding to the stores of its subject ten pairs of tortoise shells whose oracles cannot be opposed. Let him per severe in being firm and correct, and there will be good fortune. Let the king, (having the virtues thus distinguished), employ them in presenting his offer ings to God, and there will be good fortune.

3. The third line, divided, shows increase given to its subject by means of what is evil, so that he shall (be led to good), and be without blame. Let him be sincere and pursue the path of the Mean, (so shall he secure the recognition of the ruler, like) an officer who announces himself to his prince by the symbol of his rank.

4. The fourth line, divided, shows its subject pursuing the due course. His advice to his prince is followed. He can with advantage be relied on in such a movement as that of removing the capital.

5. The fifth line, undivided, shows its subject with sincere heart seeking to benefit (all below). There need be no question about it; the result will be great good fortune. (All below) will with sincere heart acknowledge his goodness.

6. In the sixth line, undivided, we see one to whose increase none will contribute, while many will seek to assail him. He observes no regular rule in the ordering of his heart. There will be evil.

XLII. YS has the opposite meaning to Sun, and is the symbol of addition or increasing. What king Win had in his mind, in con nexion with the hexagram, was a ruler or a government operating

SECT. II.

THE KWAI HEXAGRAM.

XLIII. The Kwai Hexagram.

Kw&i requires (in him who would fulfil its mean ing) the exhibition (of the culprit’s guilt) in the royal court, and a sincere and earnest appeal (for sym-

so as to dispense benefits to, and increase the resources of all the people. Two indications are evident in the lines;—the strong line in the ruler’s seat, or the fifth line, and the weak line in the correlative place of 2. Whether there be other indications in the figure or its component trigrams will be considered in dealing with the Appendixes. The writer might well say, on general grounds, of the ruler whom he had in mind, that he would be suc cessful in his enterprises and overcome the greatest difficulties.

Line 1 is strong, but its low position might seem to debar its sub ject from any great enterprise. Favoured as he is, however, according to the general idea of the hexagram, and specially responding to the proper correlate in 4, it is natural that he should make a movement; and great success will make his rashness be forgotten.

With paragraph 2 compare paragraph 5 of the preceding hexa gram. Line 2 is weak, but in the centre, and is the correlate of 5. Friends give its subject the valuable gifts mentioned; ‘that is,' says Kwo Yung (Sung dynasty), ‘ men benefit him; the oracles of the divination are in his favour,—spirits, that is, benefit him; and finally, when the king sacrifices to God, He accepts. Heaven confers benefit from above.'

Line 3 is weak, neither central, nor in its correct position. It would seem therefore that its subject should have no increase given to him. But it is the time for giving increase, and the idea of his receiving it by means of evil things is put into the line. That such things serve for reproof and correction is well known to Chinese moralists. But the paragraph goes on also to caution and admonish.

Line 4 is the place for a minister, near to that of the ruler. Its subject is weak, but his place is appropriate, and as he follows the

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pathy and support), with a consciousness of the peril (involved in cutting off the criminal). He should (also) make announcement in his own city, and show that it will not be well to have recourse at once to arms. (In this way) there will be advantage in whatever he shall go forward to.

1. The first line, undivided, shows its subject in (the pride of) strength advancing with his toes. He goes forward, but will not succeed. There will be ground for blame.

2. The second line, undivided, shows its subject full of apprehension and appealing (for sympathy and help). Late at night hostile measures may be (taken against him), but he need not be anxious about them.

3. The third line, undivided, shows its subject (about to advance) with strong (and determined) looks. There will be evil. (But) the superior man, bent on cutting off (the criminal), will walk alone and encounter the rain, (till he be hated by his proper associates) as if he were contaminated (by the others). (In the end) there will be no blame against him.

due course, his ruler will listen to him, and he will be a support in the most critical movements. Changing the capital from place to place was frequent in the feudal times of China. That of Shang, which preceded A'Su, was changed five times.

Line 5 is strong, in its fitting position, and central. It is the scat of the ruler, who has his proper correlate in 2. Everything good, according to the conditions of the hexagram, therefore, may be said of himas is done.

Line 6 is also strong; but it should be weak. Occupying the topmost place of the figure, its subject will concentrate his powers in the increase of himself, and not think of benefiting those below him; and the consequence will be as described.

SECT. II.

THE KNVAI HEXAGRAM.

153

4. The fourth line, undivided, shows one from whose buttocks the skin has been stripped, and who walks slowly and with difficulty. (If he could act) like a sheep led (after its companions), occasion for repentance would disappear. But though he hear these words, he will not believe them.

5. The fifth line, undivided, shows (the small men like) a bed of purslain, which ought to be uprooted with the utmost determination. (The subject of the line having such determination), his action, in harmony with his central position, will lead to no error or blame.

6. The sixth line, divided, shows its subject with out any (helpers) on whom to call. His end will be evil.

XLIII. In Kwfii wc have the hexagram of the third month, when the last remnant, cold and dark, of winter, represented by the sixth line, is about to disappear before the advance of the warm and bright days of the approaching summer. In the yin line at the top king Wftn saw the symbol of a small or bad man, a feudal prince or high minister, lending his power to maintain a corrupt government, or, it might be, a dynasty that was waxen old and ready to vanish away; and in the five undivided lines he saw the representatives of good order, or, it might be, the dynasty which was to supersede the other. This then is the subject of the hexa gram,—how bad men, statesmen corrupt and yet powerful, arc to be put out of the way. And he who would accomplish the task must do so by the force of his character more than by force of arms, and by producing a general sympathy on his side.

The Thwan says that he must openly denounce the criminal in the court, seek to awaken general sympathy, and at the same time go about his enterprise, conscious of its difficulty and danger. Among his own adherents, moreover, as if it were in his own city, he must make it understood how unwillingly he takes up arms. Then let him go forward, and success will attend him.

Line 1 is strong, the first line of that trigram, which expresses the idea of strength. But it is in the lowest place. The stage of

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XLIV. The Kau Hexagram.

K&u shows a female who is bold and strong. It will not be good to marry (such) a female.

the enterprise is too early, and the preparation too small to make victory certain. Its subject had better not take the field.

Line 2 is strong, and central, and its subject is possessed with the determination to do his part in the work of removal. But his eagerness is tempered by his occupancy of an even place; and he is cautious, and no attempts, however artful, to harm him will take effect.

Line 3 is strong, and its subject displays his purpose too eagerly. Being beyond the central position, moreover, gives an indication of cviL Lines 3 and 6 arc also proper correlates; and, as elsewhere in the Yi, the meeting of yin and yang lines is associated with falling rain. The subject of 3, therefore, communicates with 6, in a way that annoys his associates ; but nevertheless he commits no error, and, in the end, incurs no blame.

Line 4 is not in the centre, nor in an odd place, appropriate to it as undivided. Its subject therefore will not be at rest, nor able to do anything to accomplish the idea of the hexagram. He is sym bolised by a culprit, who, according to the ancient and modern custom of Chinese courts, has been bastinadoed till he presents the appearance in the Text. Alone he can do nothing; if he could follow others, like a sheep led along, he might accomplish some thing, but he will not listen to advice.

Purslain grows in shady places, and hence we find it here in close contiguity to the topmost line, which is yin. As 5 is the ruler's seat, evil may come to him from such contiguity, and strenuous efforts must be made to prevent such an evil. The subject of the line, the ruler in the central place, will commit no error. It must be allowed that the symbolism in this line is not easily managed.

The subject of the 6th line, standing alone, may be easily dis posed of.

SECT. II.

THE KAU HEXAGRAM.

155

1. The first line, divided, shows how its subject should be kept (like a carriage) tied and fastened to a metal drag, in which case with firm correctness there will be good fortune. (But) if he move in any direction, evil will appear. He will be (like) a lean pig, which is sure to keep jumping about.

2. The second line, undivided, shows its subject with a wallet of fish. There will be no error. But it will not be well to let (the subject of the first line) go forward to the guests.

3. The third line, undivided, shows one from whose buttocks the skin has been stripped so that he walks with difficulty. The position is perilous, but there will be no great error.

4. The fourth line, undivided, shows its subject with his wallet, but no fish in it. This will give rise to evil.

5. The fifth line, undivided, (shows its subject as) a medlar tree overspreading the gourd (beneath it). If he keep his brilliant qualities concealed, (a good issue) will descend (as) from Heaven.

6. The sixth line, undivided, shows its subject receiving others on his horns. There will be occa sion for regret, but there will be no error.

XLIV. The single, divided, line at the top of Kwfti, the hexa gram of the third month, has been displaced, and Khien has ruled over the fourth month of the year. But the innings of the divided line commence again; and here we have in KSu the hexagram o the fifth month, when light and heat arc supposed both to begin to be less.

In that divided line Win saw the symbol of the small or un worthy man, beginning to insinuate himself into the government

156

XLV. The 3 hui Hexagram.

In (the state denoted by) 3 hui, the king will repair to his ancestral temple. It will be advan-

of the country. His influence, if unchecked, would go on to grow, and he would displace one good man after another, and fill the vacant scats with others like-minded with himself. The object of Win in his Thwan, therefore, was to enjoin resistance to the encroachment of this bad man.

Kftu is defined as giving the idea of suddenly and casually encountering or meeting with. So docs the divided line appear all at once in the figure. And this significance of the name rules in the interpretation of the lines, so as to set on one side the more common interpretation of them according to the correlation; showing how the meaning of the figures was put into them from the minds of Wan and Tan in the first place. The sentiments of the Text arc not learned from them; but they arc forced and twisted, often fantastically, and made to appear to give those sentiments forth of themselves.

Here the first line, divided, where it ought to be the contrary, becomes the symbol of a bold, bad woman, who appears unex pectedly on the scene, and wishes to subdue or win all the five ' strong lines to herself. No one would contract a marriage with such a female; and every good servant of his country will try to repel the entrance into the government of every officer who can be so symbolised.

Line i represents the bfite noire of the figure. If its subject can be kept back, the method of firm government and order will proceed. If he cannot be restrained, he will become disgusting and dangerous. It is not enough for the carriage to be stopt by the metal drag; it is also tied or bound to some steadfast object. Internal and external restraints should be opposed to the bad man.

The ‘ wallet of fish' under line 2 is supposed to symbolise the

SECT. II.

THE 3HUI HEXAGRAM.

157

tageous (also) to meet with the great man; and then there will be progress and success, though the advan tage must come through firm correctness. The use of great victims will conduce to good fortune; and in whatever direction movement is made, it will be advantageous.

1. The first line, divided, shows its subject with a sincere desire (for union), but unable to carry it out, so that disorder is brought into the sphere of his union. If he cry out (for help to his proper correlate), all at once (his tears) will give place

subject of line 1. It has come into the possession of the subject of 2, by virtue of the meaning of the name Kftu, which I have pointed out. With his strength therefore he can repress the advance of 1. He becomes in fact' the lord of the hexagram/ and all the other strong lines arc merely guests; and especially is it important that he should prevent 1 from approaching them. This is a common explanation of what is said under this second line. It seems far fetched ; but I can neither find nor devise anything better.

With what is said on line 3, compare the fourth paragraph of the duke’s Text on the preceding hexagram. Line 3 is strong, but has gone beyond the central place; has no correlate above; and is cut off from 1 by the intervening 2. It cannot do much therefore against 1; but its aim being to repress that, there will be no great error.

Line 1 is the proper correlate of 4 ; but it has already met and associated with 2. The subject of 4 therefore stands alone; and evil to him may be looked for.

Line 5 is strong, and in the ruler’s place. Its relation to 1 is like that of a forest tree to the spreading gourd. But let not its subject use force to destroy or repress the growth of r; but let him restrain himself and keep his excellence concealed, and Heaven will set its seal to his virtue.

The symbolism of line 6 is difficult to understand, though the meaning of what is said is pretty clear. The Khang-hsi editors observe:—‘ The subject of this line is like an officer who has with drawn from the world. He can accomplish no service for the time; but his person is removed from the workers of disorder.’

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to smiles. He need not mind (the temporary diffi culty); as he goes forward, there will be no error.

2. The second line, divided, shows its subject led forward (by his correlate). There will be good fortune, and freedom from error. There is entire sincerity, and in that case (even the small offerings of) the vernal sacrifice are acceptable.

3. The third line, divided, shows its subject striving after union and seeming to sigh, yet no where finding any advantage. If he go forward, he will not err, though there may be some small cause for regret.

4. The fourth line, undivided, shows its subject in such a state that, if he be greatly fortunate, he will receive no blame.

5. The fifth line, undivided, shows the union (of all) under its subject in the place of dignity. There will be no error. If any do not have confidence in him, let him see to it that (his virtue) be great, long- continued, and firmly correct, and all occasion for repentance will disappear.

6. The topmost line, divided, shows its subject sighing and weeping; but there will be no error.

XLV. 3 hui denotes collecting together, or things so collected ; and hence this hexagram concerns the state of the kingdom when a happy union prevails between the sovereign and his ministers, between high and low; and replies in a vague way to the question how this state is to be preserved; by the influence of religion, and the great man, who is a sage upon the throne.

He, * the king/ will repair to his ancestral temple, and meet in spirit there with the spirits of his ancestors. Whatever he does, being correct and right, will succeed. His religious services will be distinguished by their dignity and splendour. His victims will

SECT. II.

THE SHANG HEXAGRAM.

159

XLVI. The ShAng Hexagram.

Sh&ng indicates that (under its conditions) there will be great progress and success. Seeking by

be the best that can be obtained, and other things will be in har mony with them.

Line 1 is weak, and in the place of a strong line. It has a proper correlate in 4, but is separated from him by the intervention of two weak lines. The consequence of these things is supposed to be expressed in the first part of the symbolism; but the subject of the line is possessed by the desire for union, which is the theme of the hexagram. Calling out to his correlate for help, he obtains it, and his sorrow is turned into joy.

Line 2 is in its proper place, and responds to the strong ruler in 5, who encourages and helps the advance of its subject. He possesses also the sincerity, proper to him in his central position; and though he were able to offer only the sacrifice of the spring, small compared with the fulness of the sacrifices in summer and autumn, it would be accepted.

Line 3 is weak, in the place of a strong line, and advanced from the central place. The topmost line, moreover, is no proper correlate. But its subject is possessed by the desire for union; and though 2 and 4 decline to associate with him, he presses on to 6, which is also desirous of union. That common desire brings them together, notwithstanding 3 and 6 are both divided lines; and with difficulty the subject of 3 accomplishes his object.

[But that an ordinary rule for interpreting the lineal indications may be thus overruled by extraordinary considerations shows how much of fancy there is in the symbolism or in the commentaries on it.]

Line 4 has its correlate in 1, and is near to the ruling line in 5. We may expect a good auspice for it; but its being strong in an odd place, calls for the caution which is insinuated.

Line 5 is strong, central, and in its correct position. Through

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(the qualities implied in it) to meet with the great man, its subject need have no anxiety. Advance to the south will be fortunate.

1. The first line, divided, shows its subject ad vancing upwards with the welcome (of those above him). There will be great good fortune.

2. The second line, undivided, shows its subject with that sincerity which will make even the (small) offerings of the vernal sacrifice acceptable. There will be no error.

3. The third line, undivided, shows its subject ascending upwards (as into) an empty city.

4. The fourth line, divided, shows its subject employed by the king to present his offerings on mount KM. There will be good fortune; there will be no mistake.

5. The fifth line, divided, shows its subject firmly correct, and therefore enjoying good fortune. He ascends the stairs (with all due ceremony).

6. The sixth line, divided, shows its subject ad vancing upwards blindly. Advantage will be found in a ceaseless maintenance of firm correctness.

its subject there may be expected the full realisation of the idea of the hexagram.

Line 6 , weak, and at the extremity of the figure, is still anxious for union; but he has no proper correlate, and all below arc united in 5. Its subject mourns his solitary condition ; and his good feeling will preserve him from error and blame.

XLVI. The character Sh&ng is used of advancing in an upward direction, ‘advancing and ascending.’ And here, as the name of the hexagram, it denotes the advance of a good officer to the highest pinnacle of distinction. The second line, in the centre of the lower trigram, is strong, but the strength is tempered by its being in an even place. As the representative of the subject of the

SECT. II.

THE KHWAN HEXAGRAM.

161

XLVII. The Khwan Hexagram.

In (the condition denoted by) Khw&n there may (yet be) progress and success. For the firm and

hexagram, it shows him to be possessed of modesty and force. Then the ruler’s seat, the fifth place, is occupied by a divided line, indi cating that he will welcome the advance of a. The officer therefore both has the qualities that fit him to advance, and a favourable opportunity to do so. The result of his advance will be fortunate.

It is said that after he has met with the ruler, 'the great man' in g, ‘ advance to the south will be fortunate.’ A'fi Hst and other critics say that ‘advancing to the south' is equivalent simply to ' advancing forwards/ The south ib the region of brightness and warmth; advance towards it will be a joyful progress. As P. Regis explains the phrase, the traveller will proceed ‘ via recta siinillima illi qua ilur ad austrates felieesque plagas.’

Line i is weak, where it should be strong; its subject, that is, is humble and docile. Those above him, therefore, welcome his advance. Another interpretation of the line is suggested by Appen dix I; which deserves consideration. As the first line of Sun, moreover, it may be supposed to concentrate in itself its attribute of docility, and be the lord of tire trigram.

See on the second line of 3 hui. Line 2 is strong, and the weak 5 is its proper correlate. We have a strong officer serving a weak ruler; he could not do so unless he were penetrated with a sincere and devoted loyalty.

Paragraph 3 describes the boldness and fearlessness of the advance of the third line. According to the Khang-hsl editors, who, I think, are right, there is a shade of condemnation in the line. Its subject is too bold.

Line 4 occupies the place of a great minister, in immediate con tiguity to his ruler, who confides in him, and raises him to the highest distinction as a feudal prince. The mention of mount [16] M

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correct, the (really) great man, there will be good fortune. He will fall into no error. If he make speeches, his words cannot be made good.

1. The first line, divided, shows its subject with bare buttocks straitened under the stump of a tree. He enters a dark valley, and for three years has no prospect (of deliverance).

2. The second line, undivided, shows its subject straitened amidst his wine and viands. There come to him anon the red knee-covers (of the ruler). It will be well for him (to maintain his sincerity as)- in sacrificing. Active operations (on his part) will lead to evil, but he will be free from blame.

3. The third line, divided, shows its subject straitened before a (frowning) rock. He lays hold of thorns. He enters his palace, and does not see his wife. There will be evil.

4. The fourth line, undivided, shows its subject proceeding very slowly (to help the subject of the first line), who is straitened by the carriage adorned with metal in front of him. There will be occasion for regret, but the end will be good.

Kh\ at the foot of which was the capital of the lords of A'du, seems to take the paragraph out of the sphere of symbolism into that of history. ‘The king’ in it is the last sovereign of Shang; the feudal prince in it is W 5 n.

In line 5 the advance has reached the highest point of dignity, and linn correctness is specially called for. ‘Ascending the steps of a stair’ may intimate, as A'fl Hsi says, the ease of the advance; or according to others (the Khang-hst editors among them), its ceremonious manner.

What can the subject of the hexagram want more? He has gained all his wishes, and still he is for going onwards. His advance is blind and foolish; and only the most exact correctness will save him from the consequences.

SECT. II.

THE KHWAN HEXAGRAM.

5. The fifth line, undivided, shows its subject with his nose and feet cut off. He is straitened by (his ministers in their) scarlet aprons. He is leisurely in his movements, however, and is satisfied. It will be well for him to be (as sincere) as in sacrificing (to spiritual beings).

6. The sixth line, divided, shows its subject strait ened, as if bound with creepers; or in a high and dangerous position, and saying (to himself), ‘ If I move, I shall repent it.’ If he do repent of former errors, there will be good fortune in his going forward.

XLVII. The character Khwin presents us with the picture of a tree within an enclosure; 1 a plant,' according to Williams, * fading for want of room;’ ‘a tree,’ according to Tai Tung, ‘not allowed to spread its branches.’ However this be, the term conveys the idea of being straitened and distressed ; and this hexagram indicates a state of things in which the order and government that would conduce to the well-being of the country can hardly get the develop ment, which, by skilful management on the part of ‘ the great man ’ and others, is finally secured for them.

Looking at the figure we sec that the two central places arc occupied by strong lines; but 2 is confined between 1 and 3, both of which arc weak, and 5 (the ruler), as well as 4 (his minister), is covered by the weak 6; all which peculiarities are held to indicate the repression or straitening of good men by bad. For the way in which the same view is derived from the great symbolism, sec Appendix II, in loc.

The concluding sentence of the Thwan is literally,‘If he speak, he will not be believed;’ but the Khang-hsi editors give sufficient reasons for changing one character so as to give the meaning in the translation. ‘Actions/ not words, arc what are required in the case.

The symbolism of ‘buttocks’ is rather a favourite with the duke of iTau;—‘ chacun h son goftt.’ The poor subject of line 1 sitting on a mere stump, which affords him no shelter, is indeed badly off. The line is at the bottom of the trigram indicating peril, and 4. which is its proper correlate, is so circumstanced as not to be able

M 2

I64

XLV 1 II. The 3ing Hexagram.

(Looking at) Sing, (we think of) how (the site of) a town may be changed, while (the fashion of) its

to render it help; hence comes the unfavourable auspice. ' Three years * is used, as often, for a long time.

The three strong lines in the figure (a, 4, and 5) are all held to represent ‘superior menand their being straitened is not in their persons or estates, but in their principles which arc denied develop ment. Hence the subject of a is straitened while he fares sumptu ously. Ilis correlate in 5, though not quite proper, occupies the ruler’s place, and comes to his help. That it is the ruler who comes appears from his red or vermillion knee-covers, different from the scarlet knee-covers worn by nobles, as in paragraph 5. Let a cultivate his sincerity and do the work of the hexagram as if he were sacrificing to spiritual beings; and then, if he keep quiet, all will be well.

For 4 a full explanation ’ of paragraph 3 Kh I-Ist refers his readers to what Confucius is made to say on it in Appendix III, ii, 35. The reader, however, will probably not find much light in that passage. The Khang-hst editors say here:—'The subjects of the three divided lines (x, 3, and 6) are all unable to deal aright with the straitened state indicated by the figure. The first is at the bottom, sitting and distressed. The second, occupies the third place, where he may either advance or retreat; and he advances and is distressed. Wounded abroad, he returns to his family, and finds none to receive him; so graphically is there set forth the distress which reckless action brings.’

Line 4 is the proper correlate of 1, but it is a strong line in an even place, and its assistance is given dilatorily. Then 1 is over ridden by a, which is represented by ‘a chariot of metal.’ It is difficult for the subjects of 1 and 4 to come together, and effect much; but 4 is near 5, which is also a strong line. Through a

SECT. XI.

the Sing hexagram.

165

wells undergoes no change. (The water of a well) never disappears and never receives (any great) in crease, and those who come and those who go can draw and enjoy the benefit, if (the drawing) have nearly been accomplished, but, before the rope has quite reached the water, the bucket is broken, this is evil.

1. The first line, divided, shows a well so muddy that men will not drink of it; or an old well to which neither birds (nor other creatures) resort.

2. The second line, undivided, shows a well from which by a hole the water escapes and flows away to the shrimps (and such small creatures among the grass), or one the water of which leaks away from a broken basket.

3. The third line, undivided, shows a well, which has been cleared out, but is not used. Our hearts are sorry for this, for the water might be drawn out and used. If the king were (only) intelligent, both he and we might receive the benefit of it.

common sympathy, the subject of 5 will have a measure of suc cess. So the symbolism of this line has been explained,—not very satisfactorily.

Line 5 is repressed by 6, and pressed on by 4. Above and below its subject is wounded. Especially is he straitened by the minister in 4, with his scarlet knee-covers. But the upper trigram is Tui, with the quality of complacent satisfaction. And this indi cates, it is said, that the subject of 5 gets on notwithstanding his straits, especially by his sincerity. This explanation is not more satisfactory than the last.

Line 6 is at the top of the figure, where the distress may be supposed to reach its height. Its subject appears bound and on a perilous summit. But his extremity is also his opportunity. He is moved to think of repenting; and if he do repent, and go forward, his doing so will be fortunate.

166

THE yf KING.

4. The fourth line, divided, shows a well, the lining of which is well laid. There will be no error.

5. The fifth line, undivided, shows a clear, limpid well, (the waters from) whose cold spring are (freely) drunk.

6. The topmost line, divided, shows, (the water from) the well brought to the top, which is not allowed to be covered. This suggests the idea of sincerity. There will be great good fortune.

XLVIII. 3 >ng, which gives its name to this hexagram, is the symbol of a well. The character originally was pictorial (:)£), intended to represent a portion of land, divided into nine parts, the central portion belonging to the government, and being culti vated by the joint labour of the eight families settled on the other divisions. In the centre of it, moreover, was a well, which was the joint property of all the occupants.

What is said on 3 ing might be styled ‘Moralisings on a well,’ or ‘Lessons to be learned from a well for the good order and government of a country.' What a well is to those in its neighbour hood, and indeed to men in general, that is government to a people. If rulers would only rightly appreciate the principles of government handed down from the good ages of the past, and faithfully apply them to the regulation of the present, they would be blessed them selves and their people with them.

In the Thwan we have the well, substantially the same through many changes of society; a sure source of dependence to men, for their refreshment and for use in their cultivation of the ground. Its form is what I have seen in the plains of northern China; what may be seen among ourselves in many places in Europe. It is deep, and the water is drawn up by a vessel let down from the top; and the value of the well depends on the water being actually raised. And so the principles of government must be actually carried out.

Line 1, being weak, and at the very bottom of the figure, suggests, or is made to suggest, the symbolism of it. Many men in authority are like such a well; corrupt, useless, unregarded.

Line 2 is strong, and might very well symbolise an active spring, ever feeding the well and, through it, the ground and its cultivators; but it is in an inappropriate place, and has no proper correlate.

SECT. II.

THE KO HEXAGRAM.

167

XLIX. The Ko Hexagram.

(What takes place as indicated by) Ko is believed in only after it has been accomplished. There will be great progress and success. Advantage will come from being firm and correct. (In that case) occasion for repentance will disappear.

I. The first line, undivided, shows its subject (as if he were) bound with the skin of a yellow ox.

Its cool waters cannot be brought to the top. So important is it that the ministers of a country should be able and willing rightly to administer its government. In the account of the ancient Shun it is stated that he once saved his life by an opening in the lining of a well.

Line 3 is a strong line, in its proper place; and must represent an able minister or officer. But though the well is clear, no use is made of it. I do not find anything in the figure that can be con nected with this fact. The author was wise beyond his lines. After the first sentence of the paragraph, the duke of AfSu ceases from his function of making emblems; reflects and moralises.

Line 4 is weak, but in its proper place. Its subject is not to be condemned, but neither is he to be praised. He takes care of himself, but does nothing for others.

Line 5 is strong, and in its right place. The place is that of the ruler, and suggests the well, full of clear water, which is drawn up, and performs its useful work. Such is the good Head of government to his people.

Line 6 is in its proper place, but weak. If the general idea of the figure was different, a bad auspice might be drawn from it. But here we see in it the symbol of the water drawn up, and the top uncovered so that the use of the well is free to all. Then the mention of ‘sincerity’ suggests the inexhaustiblcncss of the elemental supply.

168

2. The second line, divided, shows its subject making his changes after some time has passed. Action taken will be fortunate. There will be no error.

3. The third line, undivided, shows that action taken by its subject will be evil. Though he be firm and correct, his position is perilous. If the change (he contemplates) have been three times fully discussed, he will be believed in.

4. The fourth line, undivided, shows occasion for repentance disappearing (from its subject). Let him be believed in; and though he change (existing) ordinances, there will be good fortune.

5. The fifth line, undivided, shows the great man (producing his changes) as the tiger (does when he) changes (his stripes). Before he divines (and proceeds to action), faith has been reposed in him.

6. The sixth line, divided, shows the superior man producing his changes as the leopard (does when he) changes (his spots), while small men change their faces (and show their obedience). To go forward (now) would lead to evil, but there will be good fortune in abiding firm and correct.

XLIX. The character called Ko or ICeh is used here in the sense of changing. Originally used for the skin of an animal or bird, alive or dead, it received the significance of changing at a very early time. Its earliest appearance, indeed, in the first Book of the ShQ, is in that sense. How the transition was made from the idea of a skin or hide to that of change is a subject that need not be entered on here. The author has before him the subject of changes occurring—called for—in the state of the country; it may be on the greatest scale. The necessity of them is recognised, and hints are

SECT. II.

THE TING HEXAGRAM.

169

L. The Ting Hexagram.

Ting gives the .intimation of great progress and success.

1. The first line, divided, shows the caldron over thrown and its feet turned up. (But) there will be

given as to the spirit and manner in which they should be brought about.

For the way in which the notion of change is brought out of the trigrams of the figure, see Appendixes I and II. It is assumed in the Thwan that change is viewed by people generally with suspicion and dislike, and should not be made hastily. When made as a necessity, and its good effects appear, the issues will be great and good. A proved necessity for them beforehand; and a firm correctness in the conduct of them :—these arc the conditions by which changes should be regulated.

Line 1, at the bottom of the figure, may be taken as denoting change made at too early a period. It has no proper correlate or helper, moreover, above. Hence its subject is represented as tied up, unable to take any action.

Line a, though weak, is in its correct place. It is in the centre also of the trigram Lf, signifying brightness and intelligence, and has a proper correlate in the strong 5. Let its subject take action in the way of change.

The symbolism of paragraph 3 is twofold. The line is strong, and in the correct position, but it has passed the centre of Sun and is on its outward verge. These conditions may dispose its subject to reckless and violent changing which would be bad. But if he act cautiously and with due deliberation, he may take action, and he will be believed in.

Line 4 is strong, but in the place of a weak line. This might vitiate any action of its subject in the way of change, and give occasion for repentance. But other conditions are intimated that

170

advantage in its getting rid of what was bad in it. (Or it shows us) the concubine (whose position is improved) by means of her son. There will be no error.

2. The second line, undivided, shows the caldron with the things (to be cooked) in it. (If its subject can say), ‘ My enemy dislikes me, but he cannot approach me,’ there will be good fortune..

3. The third line, undivided, shows the caldron with (the places of) its ears changed. The progress (of its subject) is (thus) stopped. The fat flesh of the pheasant (which is in the caldron) will not be eaten. But the (genial) rain will come, and the grounds for repentance will disappear. There will be good fortune in the end.

4. The fourth line, undivided, shows the caldron with its feet broken; and its contents, designed for the ruler’s use, overturned and spilt. Its subject will be made to blush for shame. There will be evil.

will have a contrary effect; and if he have further secured general confidence, he may proceed to the greatest changes, even to change the dynasty,—‘with good fortune.’ The conditions favourable to his action arc said to be such as these:—The line has passed from the lower trigram into the upper; water and fire come in it into contact; the fourth place is that of the minister immediately below the ruler’s seat. All these considerations demand action from the subject of 4 in harmony with the idea of the hexagram.

Line 5 has every quality proper to ' the lord of the hexagram,’ and his action will be in every way beneficial. He is symbolled by the tiger; and the changes which he makes by the bright stripes of the tiger when he has changed his coat.

Line 6 is weak, but its subject is penetrated with the spirit of the hexagram. If its subject be a superior man, only inferior to ‘ the great man,’ immediately below, the changes he makes will be inferior only to his. If he be a small man, he will be compliant and submissive. The lesson for him, however, is to abide firm and correct without taking any action of his own.

SECT. II. ’

THE TING HEXAGRAM.

171

5. The fifth line, divided, shows the caldron with yellow ears and rings of metal in them. There will be advantage through being firm and correct.

6. The sixth line, undivided, shows the caldron with rings of jade. There will be great good for tune, and all action taken will be in every way advantageous.

L. Ting was originally a pictorial character,representing a caldron with three feet and two ears, used for cooking and preparing food for the table (the mat in old times) and the altar. The picture has disappeared from the character, but it is said that in the hexa gram we have an outline from which fancy may construct the vessel. The lower line, divided, represents its feet; lines 2, 3, 4, all undivided, represent the body of it; line 5, divided, represents its two cars; and line 6, undivided, the handle by which it was carried, or suspended from a hook. Appendix VI makes Ting follow Ko in the order of the hexagrams, because there is no changer of the appearance and character of things equal to the furnace and caldron I

Ting and 3 >ng (48) arc the only two hexagrams named from things in ordinary use with men; and they are both descriptive of the government's work of nourishing. There are three hexagrams of which that is the theme, i (27), under which we are told in Ap pendix I that ‘ the sages nourished men of worth, by means of them to reach to the myriads of the people.’ 3 ing treats of the nourish ment of the people generally by the government through its agri cultural and other methods; Ting treats of the nourishment of men of talents and virtue; and that being understood, it is said, without more ado, that it ' intimates great progress and success.’ The Text that follows, however, is more difficult to interpret than that of 3 >ng.

Line 1 is weak, and little or nothing can be expected from its subject. But it has a proper correlate in the strong 4; and the disastrous overthrow, causing the feet to be directed towards 4, is understood to be lucky, as accelerating the co-operation of their two lines 1 The overturned caldron is thereby emptied of bad stuff that had accumulated in it!! The writer uses another illustration, which comes to the same thing. A concubine is less honourable than a wife,—like the overthrown caldron. But if she have a son,

I 7 2

LI. The A'Xn Hexagram.

K<l n gives the intimation of ease and develop ment. When (the time of) movement (which it indicates) comes, (the subject of the hexagram) will be found looking out with apprehension, and yet

while the proper wife has none, he will be his father’s heir, and the mother, the concubine, will share in the honour of his position. Thus the issue of what was so unpromising is good. At least •there is no mistake.’ The above is what is found in the best commentaries on the paragraph. I give it, but am myself dissa tisfied with it.

Line 2 is strong. • The enemy ’ is the first line, which solicits 1. One, however, is able to resist the solicitation; and the whole paragraph gives a good auspice. The personal pronoun seems to show that the whole was, or was intended to be, understood as an oracular response in divination. This paragraph is rhymed, more over, as are also 1, 3, and 4 :—

•In the caldron is good fare,

See my foe with angry glare;

But touch me he does not dare.'

Line 3 is also strong, and in the proper place; and if its corre late were the divided 5, its auspice would be entirely good. But instead of 5, its correlate is the strong 6. The place of the ears at 5 has been changed. Things promise badly. The advance of 3 is stopped. The good meat in the caldron which it symbolises will not be eaten. But 3 keeping firm 5 will by and by seek its society! The yin and the yang will mingle, and their union will be followed by genial rain. The issue will be good.

Line 4 is in the place of a great minister, who is charged with the most difficult duties, which no single man can sustain. Then the strength of 4 is weakened by being in an even place, and its corre late is the weak 1 in the lowest place. Its subject is insufficient of

SECT. II.

THE JlXn HEXAGRAM.

1 73

smiling and talking cheerfully. When the move ment (like a crash of thunder) terrifies all within a hundred li, he will be (like the sincere worshipper) who is not (startled into) letting go his ladle and (cup of) sacrificial spirits.

1. The first line, undivided, shows its subject, when the movement approaches, looking out and around with apprehension, and afterwards smiling and talking cheerfully. There will be good fortune.

2. The second line, divided, shows its subject, when the movement approaches, in a position of peril. He judges it better to let go the articles (in his possession), and to ascend a very lofty height. There is no occasion for him to pursue after (the things he has let go); in seven days he will find them.

3. The third line, divided, shows its subject dis traught amid the startling movements going on. If those movements excite him to (right) action, there will be no mistake.

himself for his work, and he has no sufficient help; and the result will be evil.

‘ Paragraph 5,’ says the Daily Lecture, ‘ praises the ruler as con descending to the worthy with his humble virtue.’ ‘ Yellow' has occurred repeatedly as ‘a correct colour;’ and here ‘the yellow ears and strong rings of metal’ arc intended to intensify our appre ciation of the occupant of 5. As the line is divided, a caution is added about being firm and correct.

Line 6 is strong, but the strength is tempered by its being in an even place. It is this which makes the handle to be of jade, which, though very hard, is supposed to have a peculiar and rich softness of its own. The auspice of the line is very good. ' The great minister,’ it is said, ‘ the subject of 6,’ performs for the ruler, the subject of 5, in helping his government and nourishing the worthy, the part which the handle does for the caldron.

1 74

4. The fourth line, undivided, shows its subject, amid the startling movements, supinely sinking (deeper) in the mud.

5. The fifth line, divided, shows its subject going and coming amidst the startling movements (of the time), and always in peril; but perhaps he will not incur loss, and find business (which he can accomplish).

6. The topmost line, divided, shows its subject, amidst the startling movements (of the time), in breathless dismay aqd looking round him with trembling apprehension. If he take action, there will be evil. If, while the startling movements have not reached his own person and his neighbourhood, (he were to take precautions), there would be no error, though his relatives might (still) speak against him.

LI. A'ftn among the trigrams represents thunder, and, according to W 5 n’s arrangement and significance of them,‘the oldest son.’ It is a phonetic character in which the significant constituent is Yll, meaning rain, and with which arc formed most characters that denote atmospherical phenomena. The hexagram is formed of the trigram A'ftn redoubled, and may be taken as representing the crash or peal of thunder; but we have seen that the attribute or virtue of the trigram is * moving, exciting powerand thence, symbolically, the character is indicative of movement taking place in society or in the kingdom. This is the meaning of the hexagram; and the subject is the conduct to be pursued in a time of movement—such as insurrection or revolution—by the parly promoting, and most interested in, the situation. It is shown how he ought to be aware of the dangers of the time, and how by precaution and the regula tion of himself he may overcome them.

The indication of a successful issue given by the figure is sup posed to be given by the undivided line at the bottom of the trigram. The subject of it must be superior to the subjects of the two divided lines above. It is in the idea of the hexagram that he should be moving and advancing;—and what can his movement be but successful ?

SECT. II.

THE KAN HEXAGRAM.

>75

LII. The KXn Hexagram.

When one’s resting is like that of the back, and he loses all consciousness of self; when he walks

The next sentence shows him sensible of the danger of the occasion, but confident and self-possessed. The concluding sen tence shows him rapt in his own impoilant affairs, like a sincere worshipper, thinking only of the service in which he is engaged. Such a symbol is said to be suggested by Wlin's significance of ATin as ‘the oldest son (page 33).' It is his to succeed to his father, and the hexagram,as following Ting, shows him presiding over the sacrifices that have been prepared in the caldron. This is too fanciful.

What is said on line 1 is little more than a repetition of the principal part of the Thwan. The line is undivided, and gives the auspice of good fortune.

‘ The position of peril’ to the subject of line 2 is suggested, as Appendix II says, by its position, immediately above 1. But the rest of the symbolism is obscure, and ATQ Hst says he docs not understand it. The common interpretation appears in the version. The subject of the line does what he can to get out of danger; and finally, as is signified by the central position of the line, the issue is better than could have been expected. On the specification of ‘seven days,' see what is said in the treatise on the Thwan of hexagram 24. On its use here A 7 /ftng-ze says:—‘The places of a diagram amount to 6. The number 7 is the first of another. When the movement symbolised by AT 4 n is gone by, things will be as they were before.'

Line 3 is divided, and where an undivided line should be; but if its subject move on to the fourth place, which would be right for him, the issue will not be bad.

The 4th line, however, has a bad auspice of its own. It is undi vided in an even place, and it is pressed by the divided line on

i 7 6

in his courtyard, and does not see any (of the per sons) in it,—there will be no error.

1. The first line, divided, shows its subject keep ing his toes at rest. There will be no error; but it will be advantageous for him to be persistently firm and correct.

2. The second line, divided, shows its subject keeping the calves of his legs at rest. He cannot help (the subject of the line above) whom he fol lows, and is dissatisfied in his mind.

3. The third line, undivided, shows its subject keeping his loins at rest, and separating the ribs (from the body below). The situation is perilous, and the heart glows with suppressed excitement.

4. The fourth line, divided, shows its subject keeping his trunk at rest. There will be no error.

5. The fifth line, divided, shows its subject keep ing his jawbones at rest, so that his words are (all) orderly. Occasion for repentance will disappear.

6. The sixth line, undivided, shows its subject

cither side, hence its subject is represented as supinely sinking in the mud.

Line 5 is divided, in an odd place, and that in which the action of the hexagram may be supposed to be concentrated. Hence its subject is always in peril; but his central position indicates safety in the end.

Line 6 is weak, and has to abide the concluding terrors of the movement Action on the part of its subject is sure to be evil. If, however, he were to take precautions, he might escape with only the censures of his relatives. But I do not see anything in the figure to indicate this final symbolism. The writer, probably, had a case in his mind, which it suited; but what that was we do not know.

SECT. II.

THE KXN HEXAGRAM.

*77

devotedly maintaining his restfulness. There will be good fortune.

LII. The trigram K&n represents a mountain. Mountains rise up grandly from the surface of the earth, and their masses rest on it in quiet and solemn majesty; and they serve also to arrest the on ward progress of the traveller. Hence the attribute ascribed to K&n is twofold; it is both active and passive—resting and arresting. The character is used in this hexagram with both of those signifi cations. As the name of the figure, it denotes the mental charac teristic of resting in what is right; especially resting, as it is expressed by Chinese critics, * in principle,’—that which is right, on the widest scale, and in the absolute conception of the mind; and that which is right in every different position in which a man can be placed. We find this treated of in the Great Learning (Commentary, chapter 3), and in the Doctrine of the Mean, chapter 14, and other places. This is the theme of the hexa gram; and the symbolism of it is all taken from different parts of the human body, as in hexagram 31, and the way in which they arc dealt with. Several of the paragraphs are certainly not easy to translate and interpret.

The other parts of the body, such as the mouth, eyes, and ears, have their appetencies, which lead them to what is without them selves. The back alone has nothing to do with anything beyond itself—hardly with itself even; all that it has to do is to stand straight and strong. So should it be with us, resting in principle, free from the intrusion of selfish though s and external objects. Amidst society, he who realises the idea of the hexagram is still alone, and docs not allow himself to be distracted from the con templation and following of principle. He is not a recluse, how-' ever, who keeps aloof from social life; but his distinction is that he maintains a supreme regard to principle, when alone, and when mingling with others.

In the symbolism the author rises from one part of the body to the other. The first line at the bottom of the figure fitly suggests ‘ the toes.’ The lesson is that from the first men should rest in, and be anxious to do, what is right in all their affairs. The weakness of the line and its being in an odd place give occasion for the caution, with which the paragraph concludes.

Above the toes are the calves, represented by the second line, weak, but in its proper place. Above this, again, are the loins, represented by 3, strong, and in danger of being violent. Line 2 [.6] N

178

LI 11 . The /^ien Hexagram.

ATien suggests to us the marriage of a young lady, and the good fortune (attending it). There will be advantage in being firm and correct.

i. The first line, divided, shows the wild geese gradually approaching the shore. A young officer (in similar circumstances) will be in a position of danger, and be spoken against; but there will be no error.

follows 3, and should help it; but is unable to do so; and there results dissatisfaction.

When the calves are kept at rest, advance is stopped, but no other harm ensues. Not so when the loins are kept at rest, and unable to bend, for the connexion between the upper and lower parts of the body is then broken. The dissatisfaction increases to an angry heat. Paragraph 3 is unusually difficult. For' loins' P. Regis has scapulae, and for ribs renes; Canon McClatchic says:—‘Third Nine is stopping at a limit, and separating what is in continued succession (i. e. the backbone); thus the mind,' &c.

Line 4 is a weak line resting in a proper place; hence it gives a good auspice. The Khang-hsi editors, however, call attention to the resting of the trunk as being inferior to the resting of the back in the Thwan.

The place of the weak fifth line is not proper for it; and this accounts for the mention of its subject ‘repenting/ for which, however, there is not occasion.

The third line of the trigrams, and the sixth of the hexagram, is what makes Kin what it is,—the symbol of a mountain. The subject of it therefore will carry out the resting required by the whole figure in the highest style.

SECT. II.

THE £IEN HEXAGRAM.

179

2. The second line, divided, shows the geese gradually approaching the large rocks, where they eat and drink joyfully and at ease. There will be good fortune.

3. The third line, undivided, shows them gradu ally advanced to the dry plains. (It suggests also the idea of) a husband who goes on an expedition from which he does not return, and of a wife who is pregnant, but will not nourish her child. There will be evil. (The case symbolised) might be advan tageous in resisting plunderers.

4. The fourth line, divided, shows the geese gradually advanced to the trees. They may light on the flat branches. There will be no error.

5. The fifth line, undivided, shows the geese gradually advanced to the high mound. (It sug gests the idea of) a wife who for three years does not become pregnant; but in the end the natural issue cannot be prevented. There will be good fortune.

6. The sixth line, undivided, shows the geese gradually advanced to the large heights (beyond). Their feathers can be used as ornaments. There will be good fortune.

LIII. A'ien is ordinarily used in the sense of gradually; but there is connected with that the idea also of progress or advance. The clement of meaning in the character is the symbol of water ; and the whole of it denotes gradual advance, like the soaking in of water. Three hexagrams contain in them the idea of advance,— 3 in (35), Shing (46), and this A'ien; but each has its peculiarity of meaning, and that of Afien is the gradual manner in which the advance takes place. The subject then of the hexagram is the advance of men to offices in the state, how it should take place gradually and by successive steps, as well as on certain other

N 2

THE yf KING.

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[Text for Hexagram 53 not recovered from OCR scan]

LIV. The Kwei Mei Hexagram.

Kwei Mei indicates that (under the conditions which it denotes) action will be evil, and in no wise t advantageous.

conditions that may be gathered from the Text. P. Regis gives this exposition of the subject, as taken by him from the symbolism, which he ascribes to Confucius ‘ Viri probi, seu republica digni, in virtutis soliditate instituendi sunt a sapientc, bonisque regulis ut altis radicibus firmandi, nec alii ad rempublicam tractandam promovendi, nisi qui paulatim per varios minoresque gradus ad magnum hoc regimen pcriculo facto ascenderc digni sint.’ lie then illustrates this sentiment by the words of Pliny:—‘Eligctur multis experiments cruditus, et qui futura possit ex practcritis pracvidcre.’

But how does the lineal figure give the idea of a gradual advance ? We shall sec how it is attempted in the Great Sym bolism to get this from the component trigrams. The account there is not satisfactory; and still less so is what else I have been able to find on the subject. E. g., the trigrams were originally KhwJn and A”Aien; but the third line of Khwftn and the first of A 7 rien have changed places; and the trigrams now denote‘the youngest son,’ and ‘the eldest daughter.' If all this, which is a mere farrago, were admitted, it would not help us to the idea of an advance.

Again, the lines 2, 3, 4 , 5 arc all in the places proper to them as strong or weak ; we ascend by them as by regular steps to the top of the hexagram; and this, it is said, gives the notion of the gradual steps of the advance. But neither docs this carry con viction with it to the mind. We must leave the question. King W 5 n, for reasons which we cannot discover, or without such reasons, determined that the hexagram A"icn should denote the gradual advance of men to positions of influence and office.

The marriage of a young lady is mentioned in the Thwan as an illustration of an important event taking place with various

SECT. II.

THE KWEI MEI HEXAGRAM.

181

i. The first line, undivided, shows the younger sister married off in a position ancillary to the real wife. (It suggests the idea of) a person lame on

preliminary steps, continued from its initiation to its consummation. But all must be done in an orderly and correct manner. And so must it be with the rise of a man in the service of the state.

The goose from the most ancient times played an important part in the marriage ceremonies of the Chinese; and this may have suggested the use of it in the symbolism of the different lines. Its habits as a bird of passage, and flying in processional order, admirably suited the writer’s purpose. In paragraph r it appears for the first time in the season approaching the shore. Then comes the real subject of the line; and the facts of its being weak, and without a proper correlate, agree with, if they do not suggest, what is said about him, and the caution added.

The geese have advanced in line a, and so has the officer, though he is not mentioned. The line is weak or humble, and central, and has a proper correlate in 5. Hence comes the good auspice.

Line 3 is strong, and has passed the central place, to the top of the lower trigram, and has not a proper correlate in 6. Its subject is likely to be violent and at the same time unsuccessful in his movements. He is like a husband who docs not care for his wife, or a wife who docs not care for her child. But in the case supposed, his strength in the end would be useful.

The web-footed goose is not suited for taking hold on the branches; but on flat branches it can rest. Line 4, weak, but in an even place, docs not promise a good auspice for its subject; but it is the first line in the trigram of humility, and it is concluded that he will not fall into error.

Line 5 is a strong line in the ruler’s seat; and yet it appears here as the symbol of a wife. Somehow its subject has been at variance with, and kept in disgrace by, calumniating enemies such as the plunderers of paragraph 3; but things come right in the end. The wife, childless for three years, becomes at last a mother; and there is good fortune.

The subject of line 6 has reached the top of the hexagram. There is no more advance for him ; and he has no correlate. But he may still do some good work for the state, and verify the auspice derived from the ornamental plumes of the geese.

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one leg who yet manages to tramp along. Going forward will be fortunate.

2. The second line, undivided, shows her blind of one eye, and yet able to see. There will be advantage in her maintaining the firm correctness of a solitary widow.

3. The third line, divided, shows the younger sister who was to be married off in a mean position. She returns and accepts an ancillary position.

4. The fourth line, undivided, shows the younger sister who is to be married off protracting the time. She may be late in being married, but the time will come.

5. The fifth line, divided, reminds us of the marrying of the younger sister of (king) Tt-yt, when the sleeves of her the princess were not equal to those of the (still) younger sister who accompanied her in an inferior capacity. (The case suggests the thought of) the moon almost full. There will be good fortune.

6. The sixth line, divided, shows the young lady bearing the basket, but without anything in it, and the gentleman slaughtering the sheep, but without blood flowing from it. There will be no advantage in any way.

LIV. Mei Kwei is a common way of saying that a young lady is married, or, literally, 'is going home.’ If the order of the characters be reversed, the verb kwei will be transitive, and the phrase will signify ‘ the marrying away of a daughter,’ or * the giving the young lady in marriage.’ In the name of this hexagram, Kwei is used with this transitive force. But Mei means ‘ a younger sister,’ and not merely a young lady or a daughter. Kwei Mei might be equivalent to our ‘giving in marriagebut we shall find

SECT. II.

THE FANG HEXAGRAM.

183

LV. The Fang Hexagram.

Fang intimates progress and development. When a king has reached the point (which the name denotes)

that the special term has a special appropriateness. The Thwan makes the hexagram give a bad auspice concerning its subject; and for this the following reasons arc given According to Win’s symbolism of the trigrams, Tui, the lower trigram here, denotes the youngest daughter, and A'ftn, the upper trigram, the oldest son. And as the action of the hexagram begins with that of the lower trigram, we have in the figure two violations of propriety. First, the marriage represented is initiated by the lady and her friends. She goes to her future home instead of the bridegroom coming to fetch her. Second, the parties are unequally matched. There ought not to be such disparity of age between them. Another reason assigned for the bad auspice is that lines 2, 3, 4, and 5 arc all in places not suited to them, quite different from the corres ponding lines in the preceding hexagram.

Is then such a marriage as the above, or marriage in general, the theme of the hexagram ? I think not. The marriage comes in, as in the preceding essay, by way of illustration. With all the abuses belonging to it as an institution of his country, as will imme diately appear, the writer acknowledged it without saying a word in deprecation or correction of those abuses; but from the case he selected he wanted to set forth some principles which should obtain in the relation between a ruler and his ministers. This view is insisted on in Wan Afing's 1 New Collection of Comments on the Yi (a.d. 1686).’

A feudal prince was said to marry nine ladies at once. The principal of them was the bride who was to be the proper wife, and she was attended by two others, virgins from her father’s harem; a cousin, and a half-sister, a daughter of her father by another mother of inferior rank. Under line 1 the younger sister

184

there is no occasion to be anxious (through fear of a change). Let him be as the sun at noon.

of the hexagram appears in the inferior position of this half-sister. But the line is strong, indicative in a female of firm virtue. The mean condition and its duties are to be deplored, and give the auspice of lameness; but notwithstanding, the secondary wife will in a measure discharge her service. There will be good fortune. Notwithstanding apparent disadvantages, an able officer may do his ruler good service.

Line 2 is strong, and in the centre. The proper correlate is 5, which, however, is weak, and in the place of a strong line. With such a correlate, the able lady in 2 cannot do much in the dis charge of her proper work. But if she think only of her husband, like the widow who will die rather than marry again, such devo tion will have its effect and its reward. Though blind of one eye, she yet manages to see. And so devoted loyalty in an officer will compensate for many disadvantages.

Line 3 is weak, where it should be strong; and the attribute of pleased satisfaction belonging to Tui culminates in its subject. She turns out to be of so mean a character and such a slave of passion that no one will marry her. She returns and accepts the position of a concubine.

Line 4 is strong, where it should be weak; but in the case of a female the indication is not bad. The subject of the line, how ever, is in no haste. She waits, and the good time will come.

King Ti-yt has been already mentioned under the fifth line of hexagram ir, and in connexion with some regulation which he made about the marriage of daughters of the royal house. His sister here is honourably mentioned, so as to suggest that the adorning which she preferred was ' the ornament of the hidden man of the heart.’ The comparison of her to ‘ the moon almost full ’ I am ready to hail as an instance where the duke of ATfiu is for once poetical. A'AUng-^ze, however, did not sec poetry, but a symbol in it. * The moon is not full/ he says, ‘ but only nearly full. A wife ought not to eclipse her husband 1 ’ However, the sister of Ti-yi gets happily married, as she deserved to do, being represented by the line in the place of honour, having its proper correlate in 2.

Line 6 is weak, at the top of the hexagram, and without a proper correlate. Hence its auspice is evil. The marriage-contract is broken, according to ATG Hst, and docs not take effect. The

SECT. II.

THE FANG HEXAGRAM.

185

1. The first line, undivided, shows its subject meeting with his mate. Though they are both of the same character, there will be no error. Advance will call forth approval.

2. The second line, divided, shows its subject surrounded by screens so large and thick that at midday he can see from them the constellation of the Bushel. If he go (and try to enlighten his ruler who is thus emblemed), he will make himself to be viewed with suspicion and dislike. Let him cherish his feeling of sincere devotion that he may thereby move (his ruler’s mind), and there will be good fortune.

3. The third line, undivided, shows its subject with an (additional) screen of a large and thick banner, through which at midday he can see (the small) Mci star. (In the darkness) he breaks his right arm; but there will be no error.

4. The fourth line, undivided, shows its subject in a tent so large and thick that at midday he can see from it the constellation of the Bushel. But he meets with the subject of the (first) line, undivided like himself. There will be good fortune.

5. The fifth line, divided, shows its subject bring ing around him the men of brilliant ability. There will be occasion for congratulation and praise. There will be good fortune.

6. The topmost line, divided, shows its subject

parties mentioned in the paragraph appear engaged in the temple, offering or sacrificing to the spirits of their ancestors. But the woman's basket which should contain her offerings (The Shih, I, ii, ode 4) is empty, and the man attempts to perform his part in slaying the victim (The Shih, II, vi, ode 6. 5) without effect.

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with his house made large, but only serving as a screen to his household. When he looks at his door, it is still, and there is nobody about it. For three years no one is to be seen. There will be evil.

LV. The character F&ng is the symbol of being large and abundant, and, as the name of this hexagram, denotes a condition of abundant prosperity. In the changes of human affairs a condition of prosperity has often given place to one of an opposite character. The lesson of the hexagram is to show to rulers how they may preserve the prosperity of their state and people. The component trigrams have the attributes of intelligence and of motive force, and the second is under the direction of the first. A ruler with these attributes is not likely to fail in maintaining his crown and pros perity, and it may well be said that the figure intimates progress and development. The king is told not to be anxious, but to study how he may always be like the sun in his meridian height, cheering and enlightening all.

The explanation of the Thwan is thus natural and easy. It will be found that a change is introduced in explaining the symbolism of the lines, which it is as well to point out here. Thus far we have found that to constitute a proper correlation between two lines, one of them must be whole, and the other divided. Here two undivided lines make a correlation. The law, evidently made for the occasion, goes far to upset altogether the doctrine of correlated lines. I have been surprised that the rules about the lines stated in the Introduction, pp. 15,16, have held good so often. There have been various deviations from them, but none so gross as that in this hexagram.

Line r is strong, and in an odd place. Its correlate is 4, which would in other figures be deemed unfortunate. But here even the Text calls 4 (for the reference must be to it) the mate of 1, and makes their belonging to different categories of no account. The lesson taught is that mutual helpfulness is the great instrument for the maintenance of prosperity. The subject of line 1 is encouraged to go forward.

Line 2 is divided, and in its proper place. Occupying the centre of the trigram of brightness, the intelligence of it should be con centrated in its subject; but his correlate is the weak 5, weak and in an improper place, so that he becomes the benighted ruler, and darkness is shed from him down on 2, which is strangely symbolised.

SECT. II.

THE LO HEXAGRAM.

I8 7

LVI. The Lu Hexagram.

Lii intimates that (in the condition which it denotes) there may be some little attainment and progress. If the stranger or traveller be firm and correct as he ought to be, there will be good fortune.

1. The first line, divided, shows the stranger mean and meanly occupied. It is thus that he brings on himself (further) calamity.

The subjeci of 2 therefore, if he advance, will not be acceptable to his ruler, and will not be employed. The only way in which he can be useful by developing the light that is in him is pointed out in the conclusion. The constellation of the Bushel corresponds to our Ursa Major, or perhaps part of Sagittarius.

Line 3 is strong, in its proper place. It is the last line more over of the trigram of Brightness. All these conditions arc favourable to the employment of its subject; but its correlate is the weak 6 , which is at the extremity of the trigram of movement. There is no more power therefore in 6, and the subject of 3 has no one to co-operate with him. His symbolism and auspice are worse than those of 2; but his own proper goodness and capacity will save him from error. Mei is a small star in or near the Bushel.

The symbolism of line 4 is the same as that of 2, till we come to the last sentence. Then there is the strange correlation of the two strong lines in 4 and 1; and the issue is good.

The subject of line 5 is in the ruler’s place, himself weak, but •the lord' of the trigram of movement. He can do little unhclpcd, but if he can bring into the work and employ in his service the talents of 1, 3, and 4, and even of 2, his correlate, the results will be admirable. Nothing consolidates the prosperity of a country so much as the co-operation of the ruler and able ministers.

All the conditions of line 6 are unfavourable, and its subject is left to himself without any helpers. He is isolated for long, and undone. The issue is only evil.

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THE yi KING.

2. The second line, divided, shows the stranger, occupying his lodging-house, carrying with him his means of livelihood, and provided with good and trusty servants.

3. The third line, undivided, shows the stranger, burning his lodging-house, and having lost his ser vants. However firm and correct he (try to) be, he will be in peril.

4. The fourth line, undivided, shows the traveller in a resting-place, having (also) the means of liveli hood and the axe, (but still saying),'I am not at ease in my mind.’

5. The fifth line, divided, shows its subject shoot ing a pheasant. He will lose his arrow, but in the end he will obtain praise and a (high) charge.

6. The sixth line, undivided, suggests the idea of a bird burning its nest. The stranger, (thus represented), first laughs and then cries out. He has lost his ox(-like docility) too readily and easily. There will be evil.

LVI. The name LU denotes people travelling abroad, and is often translated by ' strangers.' As early as the time of king Wăn, there was a class of men who went about from one state to another, pur suing their business as pedlars or travelling merchants; but in Mencius II, i, chap. 5. 3, it is used for travellers generally, whatever it was that took them out of their own states. Confucius himself is adduced as a travelling stranger; and in this hexagram king Wăn is supposed to have addressed himself to the class of such men, and told them how they ought to comport themselves. They ought to cultivate two qualities,—those of humility and integrity (firm correctness). By means of these they would escape harm, and would make some little attainment and progress. Their rank was too low to speak of great things in connexion with them. It is interesting to find travellers, strangers in a strange land, having thus a place in the Yi.

For the manner in which the component Uigrams are supposed

SECT. II.

THE SUN HEXAGRAM.

189

LVII. The Sun Hexagram.

Sun intimates that (under the conditions which it denotes) there will be some little attainment and progress. There will be advantage in movement

to give the idea that is in L(l, see Appendix II. In Appendix I there is an endeavour to explain the Tlnvan by means of the lines and their relation to one another.

Line 1 is weak, in an odd place, and at the very bottom or commencement of the hexagram, These conditions are supposed to account for the unfavourable symbolism and auspice.

Line 2 is weak, but in its proper place. That place, moreover, is the central. Hence the traveller—and he might here very well be a travelling merchant—is represented in the symbolism as provided with everything he can require; and though the auspice is not mentioned, we must understand it as being good.

Line 3 is strong, and in an even place. But it occupies the topmost place in the lower trigram; and its strength may be expected to appear as violence. So it docs in the symbolism, and extraordinary violence as well. It seems unreasonable to suppose, as in the conclusion, that one so described could be in any way correct. The Khang-hst editors remark that the subjects of 2 and 3 are represented as having ‘ lodging-houses/ and not any of those of the other lines, because these are the only two lines in the places proper to them I

Line 4 is strong, but in an even place. Hence its subject has not ‘a lodging-house;' but has found a situation where he has shelter, though he is exposed to perils. Hence he is represented as having an axe, which may be available for defence. Still he is not at peace in his mind. The Khang-hsl editors observe well that the mention of an axe makes us think of caution as a quality desirable in a traveller.

Line 5, though weak, is in the centre of the upper trigram, which

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onward in whatever direction. It will be advanta geous (also) to see the great man.

1. The first line, divided, shows its subject (now) advancing, (now) receding. It would be advanta geous for him to have the firm correctness of a brave soldier.

2. The second line, undivided, shows the repre sentative of Sun beneath a couch, and employing diviners and exorcists in a way bordering on confu sion. There will be good fortune and no error.

3. The third line, undivided, shows its subject penetrating (only) by violent and repeated efforts. There will be occasion for regret.

4. The fourth line, divided, shows all occasion for repentance (in its subject) passed away. He takes game for its threefold use in his hunting.

5. The fifth line, undivided, shows that with firm correctness there will be good fortune (to its

has the quality of brightness and elegance. It is held to be the lord of the trigram Li; and lines 4 and 6 are on either side in loyal duty to defend and help. Then the shooting a pheasant is supposed to be suggested; an elegant bird,—by the trigram of elegance. When an officer was travelling abroad in ancient times, his gift of intro duction at any feudal court was a pheasant. The traveller here emblemed is praised by his attached friends, and exalted to a place of dignity by the ruler to whom he is acceptable. It will be seen how the idea of the fifth line being the ruler’s scat is dropt here as being alien from the idea of the hexagram, so arbitrary is the interpretation of the symbolism.

Line 6 is strong, in an even place, at the extremity of Lt and of the whole hexagram. Its subject will be arrogant and violent; the opposite of what a traveller should be; and the issue will be evil. The symbolism must be allowed to be extravagant What bird ever burned its nest ? And the character for ‘ ox' is strangely used for ‘ ox-like docility.’

SECT. II.

THE SUN HEXAGRAM.

191

subject). All occasion for repentance will disap pear, and all his movements will be advantageous. There may have been no (good) beginning, but there will be a (good) end. Three days before making any changes, (let him give notice of them ); and three days after, (let him reconsider them). There will (thus) be good fortune.

6 . The sixth line, undivided, shows the repre sentative of penetration beneath a couch, and having lost the axe with which he executed his decisions. However firm and correct he may (try to) be, there will be evil.

LVII. With Sun as the fifth of the FQ-hsf trigrams we have become familiar. It symbolises both wind and wood; and has the attributes of flexibility (nearly allied to docility) and pene tration. In this hexagram we are to think of it as representing wind with its penetrating power, finding its way into every corner and cranny.

Confucius once said (Analects 12. 19):—‘The relation between superiors and inferiors is like that between the wind and the grass. The grass must bend when the wind blows upon it.' In accordance with this, the subject of the hexagram must be understood as the influence and orders of government designed to remedy what is wrong in the people. The * Daily Lecture ’ says that the upper trigram denotes the orders issuing from the ruler, and the lower the obedience rendered to them by the people; but this view is hardly borne out by the Text.

But how is it that the figure represents merely ‘ some little attain ment?' This is generally explained by taking the first line of the trigram as indicating what the subject of it can do. But over the weak first line are two strong lines, so that its subject can accom plish but little. The Khang-hst editors, rejecting this view, contend that, the idea of the whole figure being penetration, line 1, the symbol of weakness and what is bad, will not be able to offer much resistance to the subjects of the other lines, which will enter and dispel its influence. They illustrate this from processes of nature, education, and politics; the effect they say is described as small, because the process is not to revolutionise or renew, but only to

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LVIII. The Tui Hexagram.

Tui intimates that (under its conditions) there will be progress and attainment. (But) it will be advantageous to be firm and correct

correct and improve. Such as it is, however, it requires the operation of the strong and virtuous,' the great man.’ Even all this criticism is not entirely satisfactory.

Line i is weak, where it should be strong. The movements of its subject are expressive of perplexity. He wants vigour and decision.

Line a is strong, and in the right place, and has a good auspice. Things arc placed or hidden beneath a couch or bed; and the subject of the line appears as searching for them. lie calls in divi nation to assist his judgment, and exorcists to expel for him what is bad. The work is great and difficult, so that he appears almost distracted by it; but the issue is good. For this successful expla nation of the line, I am indebted to the Khang-hsi editors. The writer of the Text believed of course in divination and exorcism; which was his misfortune rather than his fault or folly.

Line 3 is in the right place for a strong line. But its position at the top of the lower trigram is supposed to indicate the restlessness, and here the vehemence, of its subject. And 6 is no proper correlate. All the striving is ineffective, and there is occasion for regret.

Line 4 is weak, as is its correlate in 1. But 4 is a proper place for a weak line, and it rests under the shadow of the strong and central 5. Hence the omens of evil arc counteracted; and a good auspice is obtained. The game caught in hunting was divided into three portions:—the first for use in sacrifices; the second for the entertainment of visitors; and the third for the kitchen generally. A hunt which yielded enough for all these purposes was deemed very successful.

On line 5 K/& ng-jze says:—‘ It is the seat of honour, and the

SECT. II.

THE TUI HEXAGRAM.

193

1. The first line, undivided, shows the pleasure of (inward) harmony. There will be good fortune.

2. The second line, undivided, shows the pleasure arising from (inward) sincerity. There will be good fortune. Occasion for repentance will disappear.

3. The third line, divided, shows its subject bringing round himself whatever can give pleasure. There will be evil.

4. The fourth line, undivided, shows its subject deliberating about what to seek his pleasure in, and not at rest. He borders on what would be injurious, but there will be cause for joy.

5. The fifth line, undivided, shows its subject trusting in one who would injure him. The situa tion is perilous.

6. The topmost line, divided, shows the pleasure of its subject in leading and attracting others.

place for the lord of Sun, from whom there issue all charges and commands. It is central and correct; we must find in its subject the qualities denoted by Sun in their greatest excellence. But those qualities are docility and accordance with what is right; and the advantage of firm correctness is insisted on. With this all will be right.' With the concluding sentence compare the conclusion of the Th wan of hexagram 18.

The evil that paragraph 6 concludes with would arise from the quality of Sun being carried to excess. I have followed the Khang-hs? editors in adopting a change of one character in the received Text.

LVIII. The trigram Tui symbolises water as collected in a marsh or lake; and its attribute or virtus is pleasure or com placent satisfaction. It is a matter of some difficulty to determine in one’s mind how this attribute came to be connected with the trigram. The Khang-hsl editors say:—‘ When the airs of spring begin to blow, from the collections of water on the earth the moistening vapours rise up (and descend again); so, when the breath of health is vigorous in a man’s person, the hue of it is [16] O

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THE \i KING.

LIX. The Hwan Hexagram.

Hw 4 n intimates that (under its conditions) there will be progress and success. The king goes to his ancestral temple; and it will be advantageous to

displayed in his complexion. Akin to this is the significance of the hexagram Tul representing a marsh, as denoting pleasure. Although the yin lines give it its special character they owe their power and effect to the yang; so when the qualities of mildness and harmony prevail in a man, without truc-heartcdncss and in tegrity to control and direct them, they will fail to be correct, and may degenerate into what is evil. Hence it is said that it will be advantageous to be firm and correct I'

The feeling then of pleasure is the subject of this hexagram. The above quotation sufficiently explains the concluding characters of the Thwan; but where is the intimation in Tui of progress and attainments? It is supposed to be in the one weak line surmount ing each trigram and supported by the two strong lines. Fancy sees in that mildness and benignity energised by a double portion of strength.

Line i, strong in the place of strength, with no proper correlate above, is thus confined to itself. But its subject is sufficient for himself. There will be good fortune.

Line 2, by the rule of place, should be weak, but it is strong. Without any proper correlate, and contiguous to the weak 3, the subject of it might be injuriously affected, and there would be cause for repentance. But the sincerity natural in his central position counteracts all this.

The view of the third paragraph that appears in the translation is derived from the Khang-hsi editors. The evil threatened in it would be a consequence of the excessive devotion of its subject to pleasure.

‘ The bordering on what is injurious ’ in paragraph 4 has refer ence to the contiguity of line 4 to the weak 3. That might have

SECT. II.

THE HWAN HEXAGRAM.

195

cross the great stream. It will be advantageous to be firm and correct.

1. The first line, divided, shows its subject en gaged in rescuing (from the impending evil) and having (the assistance of) a strong horse. There will be good fortune.

2. The second line, undivided, shows its subject, amid the dispersion, hurrying to his contrivance (for security). All occasion for repentance will disappear.

3. The third line, divided, shows its subject discarding any regard to his own person. There will be no occasion for repentance.

4. The fourth line, divided, shows its subject scattering the (different) parties (in the state); which leads to great good fortune. From the dispersion (he collects again good men standing out, a crowd) like a mound, which is what ordinary men would not have thought of.

5. The fifth line, undivided, shows its subject amidst the dispersion issuing his great announce ments as the perspiration (flows from his body).

an injurious effect; but the subject of 4 reflects and deliberates before he will yield to the seduction of pleasure, and there is cause for joy.

The danger to the subject of line 5 is from the weak 6 above, in whom he is represented as * trusting.’ Possibly his own strength and sincerity of mind may be perverted into instruments of evil; but possibly, they may operate beneficially.

The symbolism of paragraph 6 is akin to that of 3, though no positive auspice is expressed. The subject of line 3 attracts others round itself for the sake of pleasure; the subject of this leads them to follow himself in quest of it.

O 2

196

He scatters abroad (also) the accumulations in the royal granaries. There will be no error.

6 . The topmost line, undivided, shows its subject disposing of (what may be called) its bloody wounds, and going and separating himself from its anxious fears. There will be no error.

L 1 X. Hwfin, the name of this hexagram, denotes a state of dissipation or dispersion. It is descriptive primarily of men’s minds alienated from what is right and good. This alienation is sure to go on to disorder in the commonwealth; and an attempt is made to show how it should be dealt with and remedied.

The figure is made up of one of the trigrams for water and over it that for wind. Wind moving over water seems to disperse it, and awakes naturally in the beholder the idea of dissipation.

The intimation of progress and success is supposed to be given by the strong lines occupying the central places. The king goes to the ancestral temple, there to meet with the spirits of his ancestors. His filial piety moves them by the sincerity of its manifestation. Those spirits come and are present. Let filial piety—in our language, let sincere religion—rule in men’s minds, and there will be no alienation in them from what is right and good or from one another. And if the state of the country demand a great or hazardous enterprise, let it be undertaken. But whatever is done, must be done with due attention to what is right, firmly and correctly.

Line 1, at the commencement of the hexagram, tells us that the evil has not yet made great progress, and that dealing with it will be easy. But the subject of the line is weak, and in an odd place. He cannot cope with the evil himself. He must have help, and he finds that in a strong horse, which description is understood to be symbolical of the subject of the strong second line.

Line 2 is strong, but in an even place. That place is, indeed, the central, but the attribute of the lower trigram Khan is peril. These conditions indicate evil, and action will be dangerous; but the subject of 2 looks to 1 below him, and takes shelter in union with its subject. Since the commentary of K/& ng-jze, this has been the interpretation of the line.

Line 3 is weak, and in an odd place. A regard for himself that would unfit its subject for contributing any service to the work of

SECT. II.

THE ATIEH HEXAGRAM.

197

LX. The ATeh Hexagram.

ATieh intimates that (under its conditions) there will be progress and attainment. (But) if the regu lations (which it prescribes) be severe and difficult, they cannot be permanent.

1. The first line, undivided, shows its subject not

the hexagram might be feared; but he discards that regard, and will do nothing to be repented of. There is a change of style in the Chinese text at this point. As Wang Sh&n-jze (Yuan dynasty) says:—‘ Here and henceforth the scattering is of what should be scattered, that what should not be scattered may be collected.'

Line 4, though weak, is in its correct place, and adjoins the strong 5, which is in the ruler’s seat. The subject of 4, therefore, will fitly represent the minister, to whom it belongs to do a great part in remedying the evil of dispersion. And this he does. He brings dissentient partizanship to an end; and not satisfied with that, he collects multitudes of those who had been divided into a great body so that they stand out conspicuous like a hill.

‘ Line 5 gives us the action of the ruler himself;—by his proclama tions, and by his benevolence. A'ft Hst and other critics enlarge on the symbolism of the perspiration, which they think much to the point. P. Regis avoids it, translating—‘ Ille, magnas leges dissipans, facit ut penetrcnt(ur ?).' Canon McClatchie has an ingenious and original, so far as my Chinese reading goes, note upon it:—‘ As sweat cures fevers, so do proclamations cure rebel lions.' Both of these translators miss the meaning of the other instance of the king’s work.

Line 6 is occupied by a strong line, which has a proper correlate in 3; but 3 is at the top of the trigram of peril. The subject of 6 hurries away from association with the subject of it, but does so in the spirit of the hexagram, so that there is no error or blame attaching to him.

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quitting the courtyard outside his door. There will be no error.

2. The second line, undivided, shows its subject not quitting the courtyard inside his gate. There will be evil.

3. The third line, divided, shows its subject with no appearance of observing the (proper) regulations, in which case we shall see him lamenting. But there will be no one to blame (but himself).

4. The fourth line, divided, shows its subject quietly and naturally (attentive to all) regulations. There will be progress and success.

5. The fifth line, undivided, shows its subject sweetly and acceptably enacting his regulations. There will be good fortune. The onward progress with them will afford ground for admiration.

6. The topmost line, divided, shows its subject enacting regulations severe and difficult. Even with firmness and correctness there will be evil. But though there will be cause for repentance, it will (by and by) disappear.

LX. The primary application of the character A'ich was to denote the joints of the bamboo; it is used also for the joints of the human frame; and for the solar and other terms of the year. Whatever makes regular division may be denominated a A'ich; there enter into it the ideas of regulating and restraining;. and the subject of this hexagram is the regulations of government enacted for the guidance and control of the people. How the constituent trigrams are supposed to suggest or indicate this meaning will be seen in Appendix II.

A'Q HsS anticipates that symbolism in trying to account for the statement that the figure gives the promise of success and attain ment; but the ground of this is generally made out by referring to the equal division of the undivided and divided lines and our having in 2 and 5, the central places, two undivided lines. An

SECT. II.

THE SUNG FC HEXAGRAM.

199

LXI. The Atjng FO Hexagram.

Kung FO (moves even) pigs and fish, and leads to good fortune. There will be advantage in cross-

important point concerning ‘ regulations ’ is brought out in the con clusion of the Th wan,—that they must be adapted to circumstances, and not made too strict and severe.

Line x is strong, and in its correct place. Its subject therefore would not be wanting in power to make his way. But he is sup posed to be kept in check by the strong a, and the correlate 4 is the first line in the trigram of peril. The course of wisdom there fore is to keep still. The character here rendered door is that belonging to the inner apartments, leading from the hall into which entrance is found by the outer gate, mentioned under line 2. The courtyard outside the door and that inside the gate is one and the same. The * Daily Lecture * says that the paragraph tells an officer not to take office rashly, but to exercise a cautious judgment in his measures.

Line 2 is strong, in the wrong place; nor has it a proper correlate. Its subject keeps still, when he ought to be up and doing. There will be evil

Line 3 should be strong, but it is weak. It is neither central nor correct. It has no proper correlate, and it is the topmost line in the trigram of complacent satisfaction. Its subject will not receive the yoke of regulations; and he will find out his mistake, when it is too late.

Line 4 is weak, as it ought to be, and its subject has respect to the authority of the strong ruler in 5. Hence its good symbolism and auspice.

Line 5 is strong, and in its correct place. Its subject regulates himself, having no correlate; but he is lord of the hexagram, and his influence is everywhere beneficially felt.

200

ing the great stream. There will be advantage in being firm and correct.

1. The first line, undivided, shows its subject resting (in himself). There will be good fortune. If he sought to any other, he would not find rest.

2. The second line, undivided, shows its subject (like) the crane crying out in her hidden retirement, and her young ones responding to her. (It is as if it were said), 4 1 have a cup of good spirits/ (and the response were), 4 1 will partake of it with you.'

3. The third line, divided, shows its subject having met with his mate. Now he beats his drum, and now he leaves off. Now he weeps, and now he sings.

4. The fourth line, divided, shows its subject (like) the moon nearly full, and (like) a horse (in a chariot) whose fellow disappears. There will be no error.

5. The fifth line, undivided, shows its subject perfectly sincere, and linking (others) to him in closest union. There will be no error.

6. The topmost line, undivided, shows its subject in chanticleer (trying to) mount to heaven. Even with firm correctness there will be evil.

Line 6 is weak, in its proper place. The subject of the top most line must be supposed to possess an exaggerated desire for enacting regulations. They will be too severe, and the effect will be cviL But as Confucius (Analects 3.3) says, that is not so great a fault as to be easy and remiss. It may be remedied, and cause for repentance will disappear.

LXI. Afung FQ, the name of this hexagram, may be represented in English by ‘ Inmost Sincerity.’ It denotes the highest quality of man, and gives its possessor power so that he prevails with spiritual beings, with other men, and with the lower creatures. It is the

SECT. II.

TIIE HSIAO KWO HEXAGRAM.

201

LX 11 , The Hsiao Kwo Hexagram.

Hsido Kwo indicates that (in the circumstances which it implies) there will be progress and attain-

subjcct of the 'Doctrine of the Mean' from the 21st chapter onwards, where Remusat rendered it by‘la pcrfection/‘la perfection morale/and Intorcetta and his coadjutors by ‘ vera solidaquc perfection The lineal figure has suggested to the Chinese com mentators, from the author of the first Appendix, two ideas in it which deserve to be pointed out. There arc two divided lines in the centre and two undivided below them and above them. The divided lines in the centre arc held to represent the heart or mind free from all pre-occupation, without any consciousness of self; and the undivided lines, on each side of it, in the centre of the con stituent trigrams are held to denote the solidity of the virtue of one so free from selfishness. There is no unreality in it, not a single flaw.

The * Daily Lecture ’ at the conclusion of its paraphrase of the Thwan refers to the history of the ancient Shun, and the wonder ful achievements of his virtue. The authors give no instance of the affecting of * pigs and fishes ’ by sincerity, and say that these names are symbolical of men, the rudest and most unsusceptible of being acted on. The Text says that the man thus gifted with sin cerity will succeed in the most difficult enterprises. Remarkable is the concluding sentence that he must be firm and correct. Here, as elsewhere throughout the YS, there comes out the practical character which has distinguished the Chinese people and their best teaching all along the line of history.

The translation of paragraph 1 is according to the view approved by the Khang-hsi editors. The ordinary view makes the other to whom the subject of line 1 looks or might look to be the subject of 4; but they contend that, excepting in the case of 3 and 6, the force of correlation should be discarded from the study of this

202

ment. But it will be advantageous to be firm and correct. (What the name denotes) may be done in small affairs, but not in great affairs. (It is like) the notes that come down from a bird on the wing;—to descend is better than to ascend. There will (in this way) be great good fortune.

X. The first line, divided, suggests (the idea of) a bird Hying, (and ascending) till the issue is evil.

2. The second line, divided, shows its subject passing by his grandfather, and meeting with his

hexagram; for the virtue of sincerity is all centred in itself, thence derived and thereby powerful.

For paragraph 2, see Appendix III, Section i, 42. It is in rhyme, and I have there rendered it in rhyme. The ‘young ones of the crane' arc represented by line x. In the third and fourth sentences we have the symbolism of two men brought together by their sympathy in virtue. The subject of the paragraph is the effect of sincerity.

The 1 mate ’ of line 3 is 6. The principle of correlation comes in. Sincerity, not left to itself, is influenced from without, and hence come the changes and uncertainty in the state and moods of the subject of the line.

Line 4 is weak, and in its correct place. The subject of it has discarded the correlate in 1, and hastens on to the confidence of the ruler in 5, being symbolised as the moon nearly full. The other symbol of the horse whose fellow has disappeared has refer ence to the discarding of the subject of x. Anciently chariots and carriages were drawn by four horses, two outsides and two insides. Lines 1 and 4 were a pair of these; but 1 disappears here from the team, and 4 goes on and joins 5.

Line 5 is strong and central, in the ruler’s place. Its subject must be the sage on the throne, whose sincerity will go forth and bind all in union with himself.

Line 6 should be divided, but is undivided; and coming after 5, what can the subject of it do ? His efforts will be ineffectual, and injurious to himself. He is symbolised by a cock—literally, ‘ the plumaged voice.’ But a cock is not fitted to fly high, and in attempting to do so will only suffer hurt.

SECT. II.

THE HSIAO KWO HEXAGRAM.

203

grandmother; not attempting anything against his ruler, but meeting him as his minister. There will be no error.

3. The third line, undivided, shows its subject taking no extraordinary precautions against danger; and some in consequence finding opportunity to assail and injure him. There will be evil.

4. The fourth line, undivided, shows its subject falling into no error, but meeting (the exigency of his situation), without exceeding (in his natural course). If he go forward, there will be peril, and he must be cautious. There is no occasion to be using firmness perpetually.

5. The fifth line, t ivided, (suggests the idea) of dense clouds, but no rain, coming from our borders in the west. It also (shows) the prince shooting his arrow, and taking the bird in a cave.

6. The sixth line, divided, shows its subject not meeting (the exigency of his situation), and ex ceeding (his proper course). (It suggests the idea of) a bird flying far aloft. There will be evil. The case is what is called one of calamity and self- produced injury.

LXII. The name Hsilo Kwo is explained boih by reference to the lines of the hexagram, and to the meaning of the characters. The explanation from the lines appears immediately on comparing them with those of Ti Kwo, the 28th hexagram. There the first and sixth lines are divided, and between are four undivided lines; here the third and fourth lines are undivided, and outside each of ' them are two divided lines. The undivided or yang lines are great, the divided or yin lines are called small. In Hsiio Kwo the divided or small lines predominate. But this peculiar structure of the figure could be of no interest to the student, if it were not for the meaning of the name, which is ‘ small excesses ’ or ‘ exceed ing in what is small.’ The author, accepted by us as king Win,

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LX III. The KX 3 i Hexagram.

K\ 3 l intimates progress and success in small matters. There will be advantage in being firm

had in his mind our distinction of essentials and non-essentials. Is it ever good to deviate from what is recognised as the established course of procedure? The reply is—never in the matter of right; but in what is conventional and ceremonial—in what is non- essential—the deviation may be made, and will be productive of good. The form may be given up, but not the substance. But the thing must be done very carefully,—humbly and reverently, and in small matters.

The symbolism of the bird is rather obscure. The whole of it is intended to teach humility. It is better for the bird to descend, keeping near to where it can perch and rest, than to hold on ascending into the homeless regions of the air.

Line i is weak, in an odd place, and possessed by the ‘ idea of exceeding,' which belongs to the hexagram. Its correlate is the strong 4, belonging to the trigram A'Jln, the attribute of which is movement. There is nothing to repress the tendency of i; rather it is stimulated; and hence the symbolism.

Line 2 is weak, but in its proper place, and in the centre. Its correlate is 5, which is also a weak line. The lines 3 and 4 between them are both strong; and are supposed to represent the father and grandfather of the subject of 2; but he or she goes past them, and meets with the grandmother in 5. Again, 5 is the ruler’s seat. The subject of 2 moves on to him, but not as an enemy; but humbly and loyally, as his minister according to the attributes of a weak line in the central place. It must be allowed that this view of the symbolism and its interpretation is obscure and strained.

The subject of line 3 is too confident in his own strength, and too defiant of the weak and small enemies that seek his hurt.

SECT. II.

THE Ki 3? HEXAGRAM.

205

and correct. There has been good fortune in the beginning; there may be disorder in the end.

1. The first line, undivided, (shows its subject as a driver) who drags back his wheel, (or as a fox) which has wet his tail. There will be no error.

2. The second line, divided, (shows its subject as) a wife who has lost her (carriage-)screen. There is no occasion to go in pursuit of it. In seven days she will find it

3. The third line, undivided, (suggests the case of) K&o 3 ung who attacked the Demon region, but was three years in subduing it Small men should not be employed (in such enterprises).

Line 4 is also strong, but the exercise of his strength by its subject is tempered by the position in an even place. He is warned, however, to continue quiet and restrain himself.

Line 5, though in the ruler’s seat, is weak, and incapable of doing anything great. Its subject is called king or duke because of the ruler's seat; and the one whom in the concluding sentence he is said to capture is supposed to be the subject of 2.

The first part of the symbolism is the same as that of the Thwan under hexagram 9, q.v. I said there that it probably gave a testimony of the merit of the house of JT 4 u, as deserving the throne rather than the kings of Shang. That was because the Thwan contained the sentiments of Win, while he was yet only, lord of Ki u. But the symbolism here was the work of the duke of A’&u, after his brother king Wft had obtained the throne. How did the symbolism then occur to him ? May we not conclude that at least the hsiang of this hexagram was written during the troubled period of his regency, after the accession of WG’s son, king ATMng?

The Khang-hsl editors find in the concluding symbolism an incentive to humility:—‘ The duke, leaving birds on the wing, is content to use his arrows against those in a cave 1’

Line 6 is weak, and is at the top of the trigram of movement. He is possessed by the idea of the hexagram in an extreme degree, and is incapable of keeping himself under restraint

20 6

THE \'i KING.

4. The fourth line, divided, shows its subject with rags provided against any leak (in his boat), and on his guard all day long.

5. The fifth line, undivided, shows its subject (as) the neighbour in the east who slaughters an ox (for his sacrifice); but this is not equal to the (small) spring sacrifice of the neighbour in the west, whose sincerity receives the blessing.

6 . The topmost line, divided, shows its subject with (even) his head immersed. The position is perilous.

LXIII. The character called K\ is used as a symbol of being past or completed. 3 * denotes primarily crossing a stream, and has the secondary meaning of helping and completing. The two characters, combined, will express the successful accom plishment of whatever the writer has in his mind. In dealing with this lineal figure, king W!ln was thinking of the condition of the kingdom, at length at rest and quiet. The vessel of the state has been brought safely across the great and dangerous stream. The distresses of the kingdom have been relieved, and its disorders have been repressed. Docs anything remain to be done still? Yes, in small things. The new government has to be consolidated. Its ruler must, without noise or clamour, go on to perfect what has been wrought, with firmness and correctness, and ever keeping in mind the instability of all human affairs. That every line of the hexagram is in its correct place, and has its proper correlate is also supposed to harmonize with the intimation of progress and success.

Line x, the first of the hexagram, represents the time im mediately after the successful achievement of the enterprise it denotes;—the time for resting and being quiet. For a season, at least, all movement should be hushed. Hence we have the sym bolism of a driver trying to stop his carriage, and a fox who has wet his tail, and will not tempt the stream again.

Line 2 is weak, and in its proper place. It also has the strong correlate 5; and might be expected to be forward to act. But it occupies its correct and central place, and suggests the symbol of a lady whose carriage has lost its screen. She will not advance

SECT. II.

THE WEI 3i HEXAGRAM.

207

[Text for Hexagram 62 not recovered from OCR scan]

[Text for Hexagram 63 not recovered from OCR scan]

LXIV. The Wei 3t Hexagram.

Wei 3* intimates progress and success (in the cir cumstances which it implies). (We see) a young fox that has nearly crossed (the stream), when its tail gets immersed. There will be no advantage in any way.

further so soon after success has been achieved; but keep herself hidden and retired. Let her not try to find the screen. When it is said that she will find this ‘after seven days/ the meaning seems to be simply this, that the period of ATI 3 * will then have been exhausted, the six lines having been gone through, and a new period, when action will be proper, shall have commenced.

The strong line 3, at the top of the lower trigram, suggests for its subject one undertaking a vigorous enterprise. The writer thinks of Kfio Sung, the sacrificial title of Wfi Ting, one of the ablest sovereigns of the Shang dynasty (b. c. 1364-1324)* who undertook an expedition against the barbarous hordes of the cold and bleak regions north of the Middle States. He is mentioned again under the next hexagram. He appears also in the ShO, IV, ix, and in the Shih, IV, iii, ode 5. His enterprise may have been good, and successful, but it was tedious, and the paragraph con cludes with a caution.

Line 4 is weak, and has advanced into the trigram for water. Its subject will be cautious, and prepare for evil, as in the sym bolism, suggested probably by the nature of the trigram.

‘The neighbour in the East’ is the subject of line 5, and 'the neighbour in the West ’ is the subject of the correlate 2, the former quarter being yang and the latter yin. Line 5 is strong, and 2 is weak; but weakness is more likely to be patient and cautious than strength. They are compared to two men sacrificing. The one presents valuable offerings; the other very poor ones. But the

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1. The first line, divided, shows its subject (like a fox) whose tail gets immersed. There will be occasion for regret.

2. The second line, undivided, shows its subject dragging back his (carriage-)wheel. With firmness and correctness there will be good fortune.

3. The third line, divided, shows its subject, with (the state of things) not yet remedied, advancing on; which will lead to evil. But there will be advantage in (trying to) cross the great stream.

4. The fourth line, undivided, shows its subject by firm correctness obtaining good fortune, so that all occasion for repentance disappears. Let him stir himself up, as if he were invading the Demon region, where for three years rewards will come to him (and his troops) from the great kingdom.

5. The fifth line, divided, shows its subject by firm correctness obtaining good fortune, and having no occasion for repentance. (We see in him) the brightness of a superior man, and the possession of sincerity. There will be good fortune.

6. The topmost line, undivided, shows its subject

second excels in sincerity, and his small offering is the more acceptable.

The topmost line is weak, and on the outmost edge of Khdn, the trigram of peril. His action is violent and perilous, like that one attempting to cross a ford, and being plunged overhead into the water.

LXIV. Wei 3 * is the reverse of K\ 3 *. The name tells us that the successful accomplishment of whatever the writer had in his mind had not yet been realised. The vessel of the state has not been brought across the great and dangerous stream. Some have wished that the Yf might have concluded with K\ 3 t, and the last hexagram have left us with the picture of human affairs all brought to good order. But this would not have been in harmony with the

SECT. II.

THE WEI 3? HEXAGRAM.

209

full of confidence and therefore feasting (quietly). There will be no error. (If he) cherish this con-

idea of the Yi, as the book of change. Again and again it has been pointed out that we find in it no idea of a perfect and abiding state. Just as the seasons of the year change and pursue an ever- recurring round, so is it with the phases of society. The reign of order has been, and has terminated; and this hexagram calls us to t see the struggle for its realisation recommenced. It treats of how those engaged in that struggle should conduct themselves with a view to secure the happy consummation.

How the figure sets forth the state of things by its constituent trigrams will appear in Appendix II. A similar indication is supposed to be given by the lines, not one of which is in the cor rect place; the strong lines being all in even places, and the weak lines in odd. At the same time each of them has a proper corre late ; and so the figure gives an intimation of some successful progress. See also Appendix I.

The symbolism of the young fox suggests a want of caution on the part of those, in the time and condition denoted by the hexa gram, who try to remedy prevailing disorders. Their attempt is not successful, and they get themselves into trouble and danger. Whatever can be done must be undertaken in another way.

I suppose a fox to be intended by the symbolism of line 1, bringing that animal on from the Thwan. Some of the com mentators understand it of any animal. The line is weak, at the bottom of the trigram of peril, and responds to the strong 4, which is not in its correct place. Its subject attempts to be doing, but finds cause to regret his course.

The subject of line 2, strong, and in the centre, is able to repress himself, and keep back his carriage from advancing; and there is good fortune.

The Khang-hst editors say that it is very difficult to understand what is said under line 3 ; and many critics suppose that a negative has dropt out, and that we should really read that ‘it will not be advantageous to try and cross the great stream.’

Line 4, though strong, is in an even place ; and this might vitiate the endeavours of its subject to bring about a better state of things. But he is firm and correct. He is in the fourth place more over, and immediately above there is his ruler, represented by a weak line, humble therefore, and prepared to welcome his endeavours. Let him exert himself vigorously and long, as KSo 3 ung did in his [.6] P

210

THE yJ KING.

fidence, till he (is like the fox who) gets his head immersed, it will fail of what is right.

famous expedition (see last hexagram, line 3), and he will make progress and have success. Expeditions beyond the frontiers in those days were not very remote. Intercourse was kept up between the army and the court. Rewards, distinctions, and whatever was necessary to encourage the army, were often sent to it.

line 5 is weak, in an odd place. But its subject is the ruler, humble and supported by the subject of the strong a; and hence the auspice is very good.

The subject of line 6, when the work of the hexagram has been done, appears disposed to remain quiet in the confidence of his own power, but enjoying himself; and thereby he will do right. If, on the contrary, he will go on to exert his powers, and play with the peril of the situation, the issue will be bad.