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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 6 of 16

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 subject of 4, which is understood to be the seat 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 seat 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, ineffective 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 perseverance in well doing, or in continuously acting out the law of one’s

SECT. IT. THE THUN HEXAGRAM. 127

XXXIII. Tue Tuun Hexacram.

Thun indicates successful progress (in its circumstances). To a small extent it will (still) be advantageous to be firm and correct.

1. 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 Kan, the symbol of the youngest son, and Tui, the symbol of the youngest daughter, attraction and influence between the sexes being strongest in youth. Hang consists of Sun, ‘the oldest daughter,’ and An, 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 Wan. 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 1 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 yt KING. TEXT.

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 yt KING. TEXT.

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, he is supposed to be ready to abandon his place and virtue. He may try to be firm and correct, but circumstances are adverse to him.

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

The weak 5th line responds to the strong znd, and may be supposed to represent a wife conscious of her weakness, and docilely submissive ; which is good. A husband, however, and a man generally, 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 X4n 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 Wan 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 KWANG HEXAGRAM. 129

XXXIV. Tue TA Awanc HEeExaGRaM.

Ta Kwang indicates that (under the conditions which it symbolises) it will be advantageous to be firm and correct.

the necessity of the time requires superior men to withdraw before them.’ Yet the auspice of Thun is not all bad. By firm correctness 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 2 is the purpose to withdraw. The weak 2 responds correctly to the strong 5, and both are central. The purpose therefore is symbolled as in the text. The ‘yellow’ colour of the ox is introduced because of its being ‘correct,’ and of a piece with the central place of the line.

The weak 2 responds correctly to the strong 5, and both are central. The purpose therefore is symbolled as in the text. The ‘yellow’ colour of the ox is introduced because of its being ‘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 1 and 2. , He is too familiar with them, and they presume, and fetter his movements ;—compare Analects, 17. 45. He should keep them at a distance.

Line 4 has a correlate in 1, and is free to exercise the decision belonging to its subject. The line is the first in AAien, symbolic of strength.

In the Shfi IV, v, Section 2. 9, the worthy ft Yin is made to say, ‘The minister will not for favour or gain continue in an office whose work is done;’ and the Khang-hsf 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,

| K

130 THE yi KING. TEXT.

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 wovld 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 W&n a state or condition of things in which there was abundance of strength and vigour. Was strength aloné enough for the conduct of affairs? No. He saw also in the figure that which suggested to him that strength should be held in subordination to the idea of right, and exerted only in harmony with it.

SECT. II. THE 3IN HEXAGRAM. ° 131

XXXV. Tue 31n HExacrRaM.

Was strength aloné enough for the conduct of affairs? No. He saw also in the figure that which suggested to him that strength should be held in subordination to the idea of right, and exerted only in harmony with it.

SECT. II. THE 3IN HEXAGRAM. ° 131

XXXV. Tue 31n HExacrRaM.

In 3in we see a prince who secures the tranquillity (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 in T4 Kwang.
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 moreover of Xhien. A small man so symbolled 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 commences. 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 THE yi KING. TEXT,

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 repentance 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.

However firm and correct he may be, the position is one of peril.

6. The topmost line, undivided, shows one advancing 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 X4n, the symbol of movement, and at the top of T& Kwang, its subject may be 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, reflects and rests, and good fortune results, as he desists from the prosecution of his unwise efforts,

SECT. 11. THE 3IN 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 advance. The advance in Qin 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 correctness he pursues the way to good fortune; and though the king does not yet believe in him, he the more pursues his noble course.

This indicates the small and obstructed beginnings of his subject. But by his firm correctness he pursues the way to good fortune; and though the king does 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 grandmother ;’ and readers will be startled by the extraordinary statement, as I was when I first read it. Literally the Text says ‘ the king’s mother,’ as P. Regis rendered it, —‘ Istam magnam felicitatem a matre regis recipit.’ He also tries to give the name a historical reference ;—to Thai-Xiang, the grandmother of king Wan; Thai- Z&n, his mother; or to Th4i-sze, his wife, and the mother of king Wf and the duke of au, all famous in Chinese history, and celebrated in the Shih. But ‘king’s father’ and ‘ king’s mother’ are well-known Chinese appellations for ‘ grandfather’ and ‘grandmother.’ This is the view given on the passage, by Khing-zze, 0 Hsi, 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 lord, and gives him

134 THE Yf KING. TEXT.

XXXVI. Tue Mine f Hexacram.

Ming f indicates that (in the circumstances which it denotes) it will be advantageous to realise the the great blessing. The ‘New Digest of Comments on the Yi (1686),’ 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 diagram,” 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. 25, Com.’ Why such additions to the written word?

Line 3 is weak, and in an odd place; but the subjects of 1 and 2 are 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.

A common trust and aim possess them; and hence the not unfavourable auspice.

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. 11. THE MING { HEXAGRAM. 135

difficulty (of the position), and maintain firm correctness.

1. The first line, undivided, shows its subject, (in the condition indicated by) Ming f, flying, but with drooping wings. When the superior man (is revolving) 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 f, 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 1, hunting in | the south, and taking the great chief (of the darkness). 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 appropriate (in the condition indicated by) Ming f, quitting the gate and courtyard (of the lord of darkness).

5. The fifth line, divided, shows how the count of At fulfilled the condition indicated by Ming f. 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 we 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 THE Yi KING. TEXT.

XXXVII. Tue AXA ZKN HEXAGRAM.

For (the realisation of what is taught in) Xia ZAn, (or for the regulation of the family), what is

TEXT.

XXXVII. Tue AXA ZKN HEXAGRAM.

For (the realisation of what is taught in) Xia ZAn, (or for the regulation of the family), what is and unsympathising sovereign. Hence comes its name of Ming f, 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 Qin is followed by Ming f.

Line 1 is strong, and in its right place ;—its subject should be going forward. But the general signification of the hexagram supposes him to be wounded. The wound, however, being received at the very commencement of its action, is but slight. And hence comes the emblem of a bird hurt so as to be obliged to droop its wings. The subject then appears directly as ‘the superior man.’ He 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 trigram. 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. It. THE KIA ZAN HEXAGRAM. 137 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 smirking and chattering, in the end there would be occasion 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. AQ Hsi says he does 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 hexagram; but 6 is assigned as that place in Ming {. The officer occupying 5, the centre of the upper trigram, and near to the sovereign, has his ideal in the count of Ai, whose action appears in the ShQ, 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 Yi KING, TEXT.

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. Xia Zan, 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 established, and their observance strictly insisted on.

Line 2 is weak, and in the proper place for it,—the centre, moreover, 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.

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 W4n is the theme. The central place here tempers the display of the strength and power.

SECT. II. THE KHWEI HEXAGRAM. 139 t

+ ‘

XXXVIII. Tue Axwer HExaGRAM.

Khwei indicates that, (notwithstanding the condition 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 THE Yf KING. TEXT.

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 subject) 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.

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 disunion 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 are 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 KIEN HEXAGRAM. I4I

XXXIX. Tue Aten HExacram.

In (the state indicated by) Kien 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 2. They might meet openly; but for the separation and disunion that mark the time. A casual, as it were a stolen, interview, 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, however, 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 are mentioned. It is thus bad for 3 at first, but we are 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 § 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 subject of 2 is styled the sovereign’s relative, of the same surname

142 THE yi KING. TEXT.

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 strong ;—what 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. II. TUE KIEN HEXAGRAM. 143

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. Kien is the symbol for incompetency in the feet and legs, involving difficulty in walking; hence it is used in this hexagram 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 discrect 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 Tand Il. .

For the development of the meaning of the symbolic character from the structure of the lineal figure, see Appendixes Tand Il. .

The Thwan seems to require three things—attention to place, the presence of the great man, and the firm observance of correctness—in order to cope successfully with the difficulties of the situation. The first thing is enigmatically expressed, and the language should be compared with what we find in the Thwan of hexagrams 2 and 4o. Referring to Figure 2, in Plate III, we find that, according to W&n’s arrangement of the trigrams, the southwest is occupied by Khwan ( ), and the north-east by K%n (===). 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 advantage of, and those that threaten difficulty and failure, which should be shunned. .

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

‘ The idea of “ the great man,” Mencius’s “ minister of Heaven,”’ is illustrated by the strong line in the fifth place, having for its correlate the weak line in2. 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.

144 THE Yi KING. TEXT.

XL. -Tue Aten HEXAGRAM.

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

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

Line 1 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 2 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.
He 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 KIEH HEXAGRAM. 145

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), ‘ 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 (=the 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. KXieh is the symbol of loosing,—untying a knot or unravelling a complication ; and as the name of this hexagram, it denotes a condition in which the obstruction and difficulty indicated by the preceding Kien 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 Kien for ‘the advantage to be found in the south-west.’ If further active operations be not necessary to complete the subjugation 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 X4u actually did do with the subjugated people of Shang. If

[16] L

146 THE Yf KING. TEXT,

XLI. Tue Sun Hexacram.

[16] L

146 THE Yf KING. TEXT,

XLI. Tue Sun Hexacram.

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 correctness that can be maintained ; and advantage in every further operations be necessary, let them be carried through without delay. Nothing is said in the Thwan 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.

0 Hsi says he does not understand the symbolism under line 2. The place is even, but the line itself is strong ; the strength therefore is modified or tempered. And 2 is the correlate of the ruler in 5. We are to look to its subject therefore for a minister striving to realise the idea of the hexagram, and pacify the subdued kingdom. 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 ‘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, ‘How 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 correlate, 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 tuler, to whom it belongs to perfect the idea of the hexagram by

SECT. Il. THE SUN HEXAGRAM. 147

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.

— 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

p. 148

6. The topmost line, undivided, shows its subject giving increase to others without taking from himself. There will be no error. With firm correctness 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 government under which he lives; in other words, readily and cheerfully to pay his taxes. P. Regis says, ‘Sun seu (vectigalis causa) minuere.... est valde utile ;’ and Canon McClatchie in translating Appendix I has :—‘ Diminishing (by taxation for instance) .... is very lucky.’ Possibly, king Wan 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 AAang-3ze, 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-hsi editors.

Line 1 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 cortectness is the best way to help him.

Paragraph 3 is to my mind full of obscurity. AQ Hsi, adopting the view in Appendix I, says that the lower trigram was originally Xhien, three undivided lines, like ‘three men walking together,’

SECT. II. THE Yi NEXAGRAM. 149

XLII. Tue Yt Hexacram.

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 Khwan, 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. I 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 1 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 seat 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 possible 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 incalculable. 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.

150 THE yf KING. TEXT, 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 persevere in being firm and correct, and there will be good fortune. Let the king, (having the virtues thus distinguished), employ them in presenting his offerings to God, and there will be good fortune.

Let him persevere in being firm and correct, and there will be good fortune. Let the king, (having the virtues thus distinguished), employ them in presenting his offerings 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.

XLIL Yi has the opposite meaning to Sun, and is the symbol of addition or increasing. What king Wan had in his mind, in connexion with the hexagram, was a ruler or a government operating

SECT. II. THE KWAI HEXAGRAM. 151

XLIII. Tue KwAr Hexacram.

Kwai requires (in him who would fulfil its meaning) the exhibition (of the culprit’s guilt) in the royal court, and a sincere and earnest appeal (for symso 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 successful in his enterprises and overcome the greatest difficulties.

Line 1 is strong, but its low position might seem to debar its subject 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 hexagram. 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.’

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

152 THE yf KING. TEXT.

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 Au, was changed five times.

Line 5 is strong, in its fitting position, and central. It is the seat of the ruler, who has his proper correlate in 2. Everything good, according to the conditions of the hexagram, therefore, may be said of him ;—as 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 KWAI 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.

p. 153

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 without any (helpers) on whom to call. His end will be evil.

XLIIL. In Kwai we 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 Wan 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 hexagram,—how bad men, statesmen corrupt and yet powerful, are 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

154 THE Yf KING. TEXT.

XLIV. Tue KAvu Hexacram.

K4u 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 evil. Lines 3 and 6 are 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 symbolised 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 something, 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 disposed 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 occasion for regret, but there will be no error.