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The Yî King — Sacred Books of China Part II, SBE Vol. 16 (trans. James Legge, 1882)

English·1879–1910·trans. James Legge·333 passages

The text · part 4 of 16

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. Hsii means waiting. Strength confronted by peril might be expected to advance boldly and at once to struggle with it; but it takes the wiser plan of waiting till success is sure. This is the lesson of the hexagram. That ‘sincerity is declared in it’ is proved from the fifth line in the position of honour and authority, central, itself undivided and in an odd place. In such a case, nothing but firm correctness is necessary to great success.

‘Going through a great stream,’ an expression frequent in the 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 Kau must cross in a revolutionary movement against the dynasty of Yin and its tyrant. The passage of it by king W4, the son of W&n in B.c. 1122, was certainly one of the greatest deeds in the history of China. It was preceded also by long ‘waiting,’ till the time of assured success came.

‘The border’ under line 1 means the frontier territory of the state. There seems no necessity for such a symbolism. ‘The sand’ and ‘the mud’ are appropriate with reference to the watery defile ; but it is different with ‘the border.’ The subject of the line appears at work in his distant fields, not thinking of anything but his daily work ; and he is advised to abide in that state and mind.

‘The sand’ of paragraph 2 suggests a nearer approach to the defile, but its subject is still self-restrained and waiting. I do not see what suggests the idea of his suffering from ‘the strife of tongues.’

In paragraph 3 the subject is on the brink of the stream. His advance to that position has provoked resistance, which may result in his injury.

Line 4 has passed from the inner to the upper trigram, and entered on the scene of danger and strife ;—‘into the place of blood.’ Its subject is ‘weak and in the correct place for him;’ he therefore retreats and escapes from the cavern, where he was engaged with his enemy.

Line 5 is strong and central, and in its correct place, being that of honour. All good qualities therefore belong to the subject of it, who has triumphed, and with firmness will triumph still more.

Line 6 is weak, and has entered deeply into the defile and its caverns. What will become of its subject? His correlate is the

SECT. I. THE SUNG HEXAGRAM. 69

VI. Tue Suna HeExaGram.

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. 69

VI. Tue Suna HeExaGram.

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 perstrong line 3 below, which comes with its two companions to his help. Ifthey 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 Kau 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.

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 contro] 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 Khan is emblematic of sincerity, and gives a character to the whole figure. An individual, so represented, will be very wary, and have good fortune; but strife is bad, and if persevered in even by such a one, the effect will be evil. The fifth line, undivided, in an odd place, and central, serves as a representative of ‘the great man,’ whose agency is sure to be good; but the topmost line being also strong, and with its two companions, riding as it were, on the trigram of peril, its action is likely to be too rash for a great enterprise. See the treatise on the Thwan, in loc.

The subject of line 1 is weak and at the bottom of the figure.
He may suffer a little in the nascent strife, but will let it drop;
and the effect will be good.

Line 2 represents one who is strong, and has the rule of the lower trigram ;—he has the mind for strife, and might be expected to engage in it. But his strength is weakened by being in an even place, and he is no match for his correlate in line 5, and therefore . retreats. A town or city with only three hundred families is said

SECT. I. THE SZE HEXAGRAM. 71

VII. Tue Sze Hexacram.

Sze indicates how, in the case which it supposes, with firmness and correctness, and (a leader of) age to be very small. That the subject of the line should retire to so insignificant a place is further proof of his humility.

Line 3 is weak and in an odd place. Its subject therefore is not equal to strive, but withdraws from the arena. Even if forced into it, he will keep himself in the background ;—and be safe. ‘He keeps in the old place assigned for his support’ is, literally, ‘He eats his old virtue;’ meaning that he lives in and on the appanage assigned to him for his services.

Line 4 is strong, and not in the centre; so that we are to conceive of its subject as having a mind to strive. But immediately above it is line 5, the symbol of the ruler, and with him it is hopeless to strive; immediately below is 3, weak, and out of its proper place, incapable of maintaining a contention. Its proper correlate is the lowest line, weak, and out of its proper place, from whom little help can come. Hence its subject takes the course indicated, which leads to good fortune.

Line 5 has every circumstance in favour of its subject.

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 i, 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 Win and his son king Wi. Possibly his own circumstances may have suggested to Wan some of the Thwan; and his course in avoiding a direct collision with the tyrant Shau, and W(i’s subsequent exploits may have been in the mind of the duke of X4u. Some of the sentiments, however, cannot be historically explained. They are general protests against all contention and strife.

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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 fortune 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 headship 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 Pf HEXAGRAM. 73

VIII. Tue Pt HexacramM.

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

Thus entire trust is reposed in him. He is strong

SECT, I. THE Pf HEXAGRAM. 73

VIII. Tue Pt HexacramM.

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

and correct, and his enterprises will be successful. He is denominated £ang 24n, ‘an old, experienced man.’

‘The rules,’ it is said, ‘are twofold ;—first, that the war be for a v righteous end; and second, that the manner of conducting it, v especially at the outset, be right.’ But how this and the warning in the conclusion should both follow from the divided line being in the first place, has not been sufficiently explained.

How line 2 comes to be the symbol of the general in command of the army has been shown above on the Thwan. The orders of the king thrice conveyed to him are to be understood of his appointment to the command, and not of any rewards conferred on him as a tribute to his merit. Nor is stress to be laid on the ‘ thrice.’ ‘It does not mean that the appointment came to him three times ; but that it was to him exclusively, and with the entire confidence of the king.’

The symbolism of line 3 is very perplexing. P. Regis translates it:—‘Milites videntur deponere sarcinas in curribus. Male.’ Canon McClatchie has:—‘ Third-six represents soldiers as it were lying dead in their baggage carts, and is unlucky.’ To the same effect was my own translation of the paragraph, nearly thirty years ago. But the third line, divided, cannot be forced to have such an indication. The meaning I have now given is more legitimate, taken character by character, and more in harmony with the scope of the hexagram. The subject of line 2 is the one proper leader of the host. But line 3 is divided and weak, and occupies the place of a strong line, as if its subject had perversely jumped over two, and perched himself above it to take the command. This interpretation also suits better in the 5th paragraph.

Line 4 is weak and not central; and therefore ‘to retreat’ is

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by divination, whether his virtue be great, unintermitting, and firm. If it be so, there will be no error. Those who have not rest will then come to him ; and with those who are (too) late in coming it will be ill.

1. The first line, divided, shows its subject seeking by his sincerity to win the attachment of his object. There will be no error. Let (the breast) be full of sincerity as an earthenware vessel is of its contents, and it will in the end bring other. advantages.

2. Inthe second line, divided, we see the movement 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

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 parties attacking for plunder. The fifth line symbolises the chief authority,—the king, who is weak, or humble, and in the centre, and cedes the use of all his power to the general symbolised by line 2. The subject of 2 is ‘the oldest son.’ Those of three and four are supposed to be ‘the younger brother and son,’ that is, the younger men, who would cause evil if admitted to share the command.

The lesson on the topmost line is true and important, but the critics seem unable to deduce it from the nature of the line, as divided and in the sixth place.

SECT. I. THE P{ HEXAGRAM. 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 illustrious instance of seeking union and attachment. (We seem to see in it) the king urging his pursuit of the game (only) in three directions, and allowing the escape of all the animals before him, while the people of his towns do not warn one another (to prevent it). There will be good fortune.

6. In the topmost line, divided, we see one seeking 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 Yi, according to the ‘ Daily Lecture.’ To me it has the suspicious look of being made for the occasion. The harmony of union, therefore, is to be secured by the sovereign authority of one; but he is warned to see to it that his virtue be what will beseem his place, and subjects are warned not to delay to submit to him.

Where does the ‘sincerity’ predicated of the subject of line 1 come from? The ‘earthenware vessel’ is supposed to indicate its plain, unadorned character; but there is nothing in the position and nature of the line, beyond the general idea in the figure, to suggest the attribute.

Line 2 is the proper correlate of 5. Its position in the centre of the inner or lower trigram agrees with the movement of its subject as proceeding from the inward mind.

Line 3 is weak, not in the centre, nor in its correct place. The lines above and below it are both weak. All these things are supposed to account for what is said on it.

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

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IX. Tue HstAo Azt Hexacram.

Hsiao Ad 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 returning 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 unguarded ;—a proof of the royal benevolence, which did not want to make an end of all the game. So well known and understood is this benevolence of the model king of the hexagram, that all his people try to give it effect. Thus the union contemplated is shown to be characterised by mutual confidence and appreciation in virtue and benevolence.

A weak line being in the 6th place, which is appropriate to it, its subject is supposed to be trying to promote union among and with the subjects of the lines below. It is too late. The time is past. Hence it is symbolised as ‘ without a head,’ that is, as not having taken the first step, from which its action should begin, and go on to the end.

SECT. 1. THE HSIAO xu 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 neighbours (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 Hsiéo Af 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 Xhien. 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 Kau was the western portion of the

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X. Tue Lt Hexacram.

(Lt 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 Wan. 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 Au, are blessings which might enrich the whole kingdom ; but they are somehow restrained. The dense clouds do not empty their stores.

P. Regis says:—‘ To declare openly that no rain fell from the heavens long covered with dense clouds over the great tract of country, which stretched from the western border to the court and on to the eastern sea, was nothing else but leaving it to all thoughtful minds to draw the conclusion that the family of W&n was as worthy of the supreme seat as that of Sh4u, 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.

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 A ien, occupying its proper place. Its subject, therefore, notwithstanding the check of line 4, resumes his movement, and will act according to his strong nature, and go forward.

Line 2 is also strong, and though an even place is not appropriate to it, that place being central, its subject will make common cause with the subject of line 1; and there will be good fortune.

Line 3, though strong, and in a proper place, yet not being in the centre, is supposed to be less able to resist the restraint of line 4; and hence it has the ill omens that are given.

The subject of line 4, one weak line against all the strong lines of the hexagram, might well expect wounds, and feel apprehension in trying to restrain the others; but it is in its proper place; it is the first line also of Sun, whose attribute is docile flexibility.

SECT. I. THE Li 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 are moved to sympathy and help, and ‘there is no mistake.’

Line 5 occupies the central place of Sun, and converts, by the sincerity of its subject, 4 and 6 into its neighbours, who suffer themselves to be used by it, and effect their common object.

In line 6, the idea of the hexagram has run its course. The harmony of nature is restored. The rain falls, and the onward march of the strong lines should now stop. But weakness that has achieved such a result, if it plume itself on it, will be in a position of peril; and like the full moon, which must henceforth wane. Let the superior man, when he has attained his end, remain in quiet.

- ia

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

Let the superior man, when he has attained his end, remain in quiet.

- ia

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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 important part also in the symbolism ; and this may be the reason why it does not, as the name, occupy the first place in the Thwan. Looking at the figure, we see it is made up of the trigrams Tui, representing a marsh, and Ahien, representing the sky. Tui is a yin trigram, and its top line is divided. Below XAien, 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 ofa tiger. The coming scatheless out of such danger further suggests the idea of ‘ progress and success’ in the course which king Wan 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 the higher he is exalted, the greater may be his fall.

SECT. 1. THE THAI HEXAGRAM. . 8t

XI. Tue TudAr Hexacram.

In Th4i (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.

(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.

(16] G

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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-yi’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 Thai, with the three strong lines of KAien below, and the three weak lines of Khw&n above. The former are ‘the great,’ active and vigorous; the latter are ‘the small,’ inactive and submissive. But where have the former ‘come’ from, and whither are the latter ‘gone?’ In many editions of the Yi beneath the hexagram of Thai here, there appears that of Kwei Mei, the 54th in order = = ), which becomes T h4i, if the third and fourth lines exchange places. But in the notes on the Thwan, in the first Appendix, on hexagram 6, I have spoken of the doctrine of ‘changing figures,’ and intimated my disbelief of it. The different hexagrams arose necessarily by the continued manipulation of the undivided and divided lines, and placing them each over itself and over the other. When king Wan wrote these Thwan, he was taking the 64 hexagrams, as they were ready to his hand, and not forming one from another by any process of divination. The ‘gone’ and ‘come’ are merely equivalent to ‘below’ and ‘above,’ in the lower trigram or in the upper.

When king Wan wrote these Thwan, he was taking the 64 hexagrams, as they were ready to his hand, and not forming one from another by any process of divination. The ‘gone’ and ‘come’ are merely equivalent to ‘below’ and ‘above,’ in the lower trigram or in the upper.

A course in which the motive forces are represented by the three strong, and the opposing by the three weak lines, must be progressive and successful. Th4i is called the hexagram of the first month of the year, the first month of the natural spring, when for six months, through the fostering sun and genial skies, the processes of growth will be going on.

SECT. I. THE PH{ HEXAGRAM. 83

XII. Tue Put Hexacram.

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

The symbolism of paragraph 1 is suggested by the three strong lines of Khien all together, and all possessed by the same instinct to advance. The movement of the first will be supported by that

_ of the others, and be fortunate.

The second line is strong, but in an even place. This is supposed to temper the strength of its subject ; which is expressed by the first of his characteristics. But the even place is the central; and it is responded to by a proper correlate in the fifth line above. Hence come all the symbolism of the paragraph and the auspice of good fortune implied in it.

Beneath the symbolism in paragraph 3 there lies the persuasion of the constant change that is taking place in nature and in human affairs. As night succeeds to day, and winter to summer, so calamity may be expected to follow prosperity, and decay the flourishing of a state. The third is the last of the lines of Khien, by whose strength and activity the happy state of Thai has been produced. Another aspect of things may be looked for; but by firmness and correctness the good estate of the present may be long continued.

According to the treatise on the Thwan, the subjects of the fourth and other upper lines are not ‘the small returning’ as opponents of the strong lines below, as is generally supposed; but as the correlates of those lines, of one heart and mind with them to maintain the state of Th4i, 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 Au, known in subse-

G 2

84 THE Yi KING. TEXT.

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 correctness (on the part of its subject), there will be good fortune and progress.

We see in it the great gone and the little come.

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

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 time as king W4n, and that she was the famous That-sze ;— contrary to all the evidence I have been able to find on the subject. According to Kang-3ze, Ti-yi was the first to enact a law that daughters of the royal house, in marrying princes of the states, should be in subjection to them, as if they were not superior to them in rank. Here line 5, while occupying the place of dignity and authority in the hexagram, is yet a weak line in the place of a strong one; and its subject, accordingly, humbly condescends to his strong and proper correlate in line 2.

The course denoted by Th4i has been run; and will be followed by one of a different and unhappy character. The earth dug from the moat had been built up to form a protecting wall; but it is now again fallen into the ditch. War will only aggravate the evil; and however the ruler may address good proclamations to himself and the people of his capital, the coming evil cannot be altogether averted.

SECT. I. THE PH{ HEXAGRAM. 85

brings the distress and obstruction to a close,—the great man and fortunate. (But Iet 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 obstruction. 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. Phf is the hexagram of the seventh month. Genial influences have done their work, the processes of growth are at an end. Henceforth increasing decay must be looked for.

Naturally we should expect the advance of the subject of the first of the three weak lines to lead to evil; but if he set himself to be firm and correct, he will bring about a different issue.

Henceforth increasing decay must be looked for.

Naturally we should expect the advance of the subject of the first of the three weak lines to lead to evil; but if he set himself to be firm and correct, he will bring about a different issue.

Patience and obedience are proper for the small man in all circumstances. If the great man in difficulty yet cherish these attributes, he will soon have a happy issue out of the distress.

The third line is weak. Its place is odd, and therefore for it incorrect. Its subject would vent his evil purpose, but has not strength to do so. He is left therefore to the shame which he ought to feel without a word of warning. Does the ming of the fourth line mean ‘the ordination of Heaven,’ as AQ Hsf thinks; or the orders of the ruler, as AA’ng-3ze says? Whichever interpretation be taken (and some critics unite the two), the action of the subject of the line, whose strength is tempered by the even position, will be good and correct, and issue in success and happiness.

The strong line in the fifth, (its correct), place, brings the distress and obstruction to a close. Yet its subject—the ruler in the hexagram—is warned to continue to be cautious in two lines of rhyme :—

‘And let him say, “I die! I die!”
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.

86 TRE yi KING. TEXT. ™se

XIII. ‘Tue Tuunc ZAn HEXAGRAM.

Thung Z4n (or ‘Union of men’) appears here (as we find it) in the (remote districts of the) country, indicating progress and success. It will be advantageous to cross the great stream. It will be advantageous to maintain the firm correctness of the superior man.

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

2. The second line, divided, (shows the representative 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. Inthe fifth lime, 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-

SECT. I. THE THUNG zAN HEXAGRAM. 87 sentative of) the union of men in the suburbs. There will be no occasion for repentance.

His great host conquers, and he (and the subject of the second line) meet together.

6. The topmost line, undivided, (shows the repre-

SECT. I. THE THUNG zAN HEXAGRAM. 87 sentative of) the union of men in the suburbs. There will be no occasion for repentance.

XIII. Thung Zan describes a condition of nature and of the state opposite to that of Phf. There was distress and obstruction; here is union. But the union must be based entirely on public considerations, without taint of selfishness.

The strong line in the fifth, its correct, place, occupies the most important position, and has for its correlate the weak second line, also in its correct place. The one divided line is naturally sought after by all the strong lines. The upper trigram is that of heaven, which is above ; the lower is that of fire, whose tendency is to mount upwards. All these things are in harmony with the idea of union. But the union must be free from all selfish motives, and this is indicated by its being in the remote districts of the country, where people are unsophisticated, and free from the depraving effects incident to large societies. A union from such motives will cope with the greatest difficulties; and yet a word of caution is added.

Line 1 emblems the first attempts at union. It is strong, but in the lowest place; and it has no proper correlate above. There is, however, no intermixture of selfishness in it.

Lines 2 and 5 are proper correlates, which fact suggests in this hexagram the idea of their union being limited and partial, and such as may afford ground for blame.

Line 3 is strong, and in an odd place ; but it has not a proper correlate in 6. This makes its subject more anxious to unite with 2; but 2 is devoted to its proper correlate in 5, of whose strength 3 is afraid, and takes the measures described. His abstaining so long, however, from any active attempt, will save him from misfortune.

Line 4 is strong, but in an even place, which weakens its subject.
He also would fain make an attempt on 2; but he is afraid, and
does not carry his purpose into effect.

Line 5 is strong, in an odd, and the central place ; and would fain unite with 2, which indeed is the proper correlate of its subject. But 3 and 4 are powerful foes that oppose the union. Their opposition makes him weep; but he ¢6llects his forces, defeats them, and effects his purpose.

The union reaches to all within the suburbs, and is not yet universal ; but still there is no cause for repentance.

88 THE yi KING. TEXT.

XIV. Tue TA YO Hexacram.

TA YQ indicates that, (under the circumstances which it implies), there will be great progress and success.

1. In the first line, undivided, there is no approach to what is injurious, and there is no error. Let there be a realisation of the difficulty (and danger of the position), and there will be no error (to the end).

2. In the second 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. T& YQ means ‘Great Havings;’ denoting in a kingdom a state of prosperity and abundance, and in a family or individual, a

SECT. I. THE KHIEN HEXAGRAM. 89

XV. Tue Awien HExacRamM.

Kien indicates progress and success. The superior 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 topmost line of the lower trigram is the proper place for a feudal lord. The subject of this will humbly serve the condescending ruler in line 5. A small man, having the place without the virtue, would give himself airs.

Line 4 is strong, but the strength is tempered by the position, which is that of a weak line. Hence he will do no injury to the mild ruler, to whom he is so near.

Line 5 symbolises the ruler. Mild sincerity is good in him, and affects his ministers and others. But a ruler must not be without an awe-inspiring majesty.

Even the topmost line takes its character from 5. The strength of its subject is still tempered, and Heaven gives its approval.

90 THE yf KING. TEXT.

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 THE yf KING. TEXT.

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 correctness 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-hsf 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. gI

XVI. Tue Yt Hexacra ans hit

feudal princes may be set up, and the hosts put in motion, with advantage.

1. The first line, divided, shows its subject proclaiming his pleasure and satisfaction. There will be evil.

2. The second line, divided, shows one who is

SEL Ba PN

VOIVERSITY
“LIFOp NYS

. . . . . . ry — Yii indicates that, (in the state which it implies),

.\ 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 pleasure and satisfaction. If he would understand !—- If he be late in doing so, there will indeed be occasion for repentance.

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

If he would understand !—-
If he be late in doing so, there will indeed be occasion 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 adjuncts which usually command obedience and respect. Hence his neighbours follow the ruler in the fifth line, though he may not be .

very rich or powerful. His humility need not keep him from asserting the right, even by force of arms.

The subject of the sixth line, which is weak, is outside the game, so to speak, that has been played out. He will use force, but only within his own sphere and to assert what is right. He will not be aggressive.

92 THE yi KING. TEXT.

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 Yii hexagram denoted to king Wan a condition of harmony and happy contentment throughout the kingdom, when the people rejoiced in and readily obeyed their sovereign. At such a time his appointments and any military undertakings would be hailed and supported. The fourth line, undivided, is the lord of the figure, and being close to the fifth or place of dignity, is to be looked on as the minister or chief officer of the ruler. The ruler gives to him his confidence; and all represented by the other lines yield their obedience.

Line 1 is weak, and has for its correlate the strong 4. Its subject may well enjoy the happiness of the time. But he cannot contain himself, and proclaims, or boasts of, his satisfaction ;— which is evil.

Line 2, though weak, is in its correct position, the centre, moreover, of the lower trigram. Quietly and firmly its subject is able to abide in his place, and exercise a far-seeing discrimination. All is indicative of good fortune.

Line 3 is weak, and in an odd place. Immediately below line 4, its subject keeps looking up to the lord of the figure, and depends on him, thinking of doing nothing, but how to enjoy himself. The consequence will be as described, unless he speedily change.

The strong subject of line 4 is the agent to whom the happy condition is owing ; and it is only necessary to caution him to maintain his confidence in himself and his purpose, and his adherents and success will continue.

Line § 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. 93

XVII. Tue Sut Hexacram.

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

1. The first line, undivided, shows us one changing 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 ?

Hence he is represented as suffering from a chronic complaint, but nevertheless he does not die. See Appendix II on the line.

Line 6, at the very top or end of the hexagram, is weak, and its subject is all but lost. Still even for him there is a chance of safety, if he will but change.

94 THE yi KING. TEXT.

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 sincerity) 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 Yi, the symbol of harmony and satisfaction. Where there are these conditions men are sure to follow; nor will they follow those in whom they have no complacency. The hexagram includes the cases where one follows others, and where others follow him; and the auspice of great progress and success is due to this flexibility and applicability of it. But in both cases the following must be guided by a reference to what is proper and correct. See the notes on the Thwan and the Great Symbolism.

Line 1 is strong, and lord of the lower trigram. The weak lines ought to follow it; but here it is below them, in the lowest place of the figure. This gives rise to the representation of one changing his pursuit. Still through the native vigour indicated by the line being strong, and in its correct place, its subject will be fortunate. Going beyond his gate to find associates indicates his public spirit, and superiority to selfish considerations.

Still through the native vigour indicated by the line being strong, and in its correct place, its subject will be fortunate. Going beyond his gate to find associates indicates his public spirit, and superiority to selfish considerations.

Line 2 is weak. Its proper correlate is the strong 5; but it prefers to cleave to the line below, instead of waiting to follow 5. Hence the symbolism of the text, the bad omen of which needs not to be mentioned.

Line 3 is also weak, but it follows the strong line above it and leaves line 1, reversing the course of 2 ;—with a different issue. It is weak, however, and 4 is not its proper correlate ; hence the conclusion of the paragraph is equivalent to a caution.

Line 4 is strong, and in the place of a great minister next the ruler in §. 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 g 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. 95

XVIII. Tue Ké Hexacram.

Kf 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 Ai, at the foot of which was the original settlement of the house of X4u, in B.C. 1325. The use of the name ‘king’ here brings us down from W4n into the time of king W4Q at least.

96 THE yi KING. TEXT.

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.

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 Kf.’ But Kf means the having painful or troublesome services to do. It denotes here a state in which things are going to ruin, as if through poison or venomous worms; and the figure is supposed to describe the arrest of the decay and the restoration to soundness and vigour, so as to justify its auspice of great progress and success. To realise such a result, however, great efforts will be required, as in crossing the great stream; and a careful consideration of the events that have brought on the state of decay, and the measures to be taken to remedy it is also necessary. See Appendix I on the ‘three days.’

The subject of line 1, and ofall the other lines, excepting perhaps 6, appears as a son. Yet the line itself is of the yin nature, and the trigram in which it plays the principal part is also yin. Line 2 is strong, and of the yang nature, with the yin line 5 as its proper correlate. In line 2, 5 appears as the mother; but its subject there is again a son, and the upper trigram altogether is yang. I am unable to account for these things. As is said in the note of Regis on line 2 :—‘ Haec matris filiique denominatio ad has lineas mere translatitia est, et, ut ait commentarius vulgaris, ad explicationem sententiarum-eas pro matre et filio supponere dicendum est. Nec ratio reddetur si quis in utroque hoc nomine mysterium quaerat. Cur enim aliis in figuris lineae nunc regem, nunc vasallum, jam imperii administrum, mox summum armorum praefectum referre dicantur? Accommodantur scilicet lineae ad verba sententiae et verba sententiae ad sensum, quemadmodum faciendum de methodis libri Shih King docet Mencius, V, i, ode 4. 2.’

We must leave this difficulty. Line 1 is weak, and its correlate 4 is also weak. What can its subject do to remedy the state of decay? But the line is the first of the figure, and the decay is not

SECT. I. THE LIN HEXAGRAM. 97

XIX. Tue Lin Hexacram.

Lin (indicates that under the conditions supposed in it) there will be great progress and success, while it will be. advantageous to be firmly correct. In the eighth month there will be evil.

1. The first 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.