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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 7 of 16

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.

XLIV. The single, divided, line at the top of Kw4i, the hexagram of the third month, has been displaced, and Kien has ruled over the fourth month of the year. But the innings of the divided line commence again; and here we have in K4u the hexagram of the fifth month, when light and heat are supposed both to begin to be less.

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

156 THE Yf KING. TEXT.

XLV. Tue 3Hu1 Hexacram.

In (the state denoted by) 3hui, the king will repair to his ancestral temple. It will be advanof the country. His influence, if unchecked, would go on to grow, and he would displace one good man after another, and fill the vacant seats with others like-minded with himself. The object of Wan in his Thwan, therefore, was to enjoin resistance to the encroachment of this bad man.

K4u is defined as giving the idea of suddenly and casually encountering or meeting with. So does the divided line appear all at once in the figure. And this significance of the name rules in the interpretation of the lines, so as to set on one side the more common interpretation of them according to the correlation ; showing how the meaning of the figures was put into them from the minds of Wan and Tan in the first place. The sentiments of the Text are not learned from them; but they are forced and twisted, often fantastically, and made to appear to give those sentiments forth of themselves.

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

Line 1 represents the béte noire of the figure. If its subject can be kept back, the method of firm government and order will proceed. If he cannot be restrained, he will become disgusting and dangerous. It is not enough for the carriage to be stopt by the metal drag; it is also tied or bound to some steadfast object. Internal and external restraints should be opposed to the bad man.

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

SECT. I. THE 3HUI HEXAGRAM. 157

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

p. 157

1. The first line, divided, shows its subject with a sincere desire (for union), but unable to carry it out, so that disorder is brought into the sphere of his union. If he cry out (for help to his proper correlate), all at once (his tears) will give place subject ofline 1. It has come into the possession of the subject of 2, by virtue of the meaning of the name K 4u, which I have pointed out. With his strength therefore he can repress the advance of 1. He becomes in fact ‘the lord of the hexagram,’ and all the other strong lines are merely guests; and especially is it important that he should prevent 1 from approaching them. This is a common explanation of what is said under this second line. It seems farfetched ; but I can neither find nor devise anything better.

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

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

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

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

158 THE Yi KING. TEXT.

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

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

3. The third line, divided, shows its subject striving after union and seeming to sigh, yet nowhere finding any advantage. If he go forward, he will not err, though there may be some small cause for regret.

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

If he go forward, he will not err, though there may be some small cause for regret.

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

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

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

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

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

SECT. I. THE SHANG HEXAGRAM. 159

XLVI. Tue SHANG HeExacraM.

Shang indicates that (under its conditions) there will be great progress and success. Seeking by be the best that can be obtained, and other things will be in harmony with them.

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

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

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

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

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

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

160 THE yi KING. TEXT.

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

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

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

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

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

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

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

its subject there may be expected the full realisation of the idea of the hexagram. ‘ Line 6, weak, and at the extremity of the figure, is still anxious for union ; but he has no proper correlate, and all below are united in 5. Its subject mourns his solitary condition; and his good feeling will preserve him from error and blame. ;

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

SECT. II. THE KHWAN HEXAGRAM. 161

XLVII. Tue Kuwdkn Hexacram.

In (the condition denoted by) Khw&n there may (yet be) progress and success. For the firm and hexagram, it shows him to be possessed of modesty and force. Then the ruler’s seat, the fifth place, is occupied by a divided line, indicating that he will welcome the advance of 2. The officer therefore both has the qualities that fit him to advance, and a favourable opportunity to do so. The result of his advance will be fortunate.

Then the ruler’s seat, the fifth place, is occupied by a divided line, indicating that he will welcome the advance of 2. The officer therefore both has the qualities that fit him to advance, and a favourable opportunity to do so. The result of his advance will be fortunate.

It is said that after he has met with the ruler, ‘the great man’ in 5, ‘advance to the south will be fortunate. AQ Hsi and other critics say that ‘advancing to the south’ is equivalent simply to ‘advancing forwards.’ The south is the region of brightness and warmth; advance towards it will be a joyful progress. As P. Regis explains the phrase, the traveller will proceed ‘ via recta simillima illi qua itur ad austrates felicesque plagas.’

Line 1 is weak, where it should be strong; its subject, that is, is humble and docile. Those above him, therefore, welcome his advance. Another interpretation of the line is suggested by Appendix I; which deserves consideration. As the first line of Sun, moreover, it may be supposed to concentrate in itself its attribute of docility, and be the lord of the trigram.

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

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

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

{16} M

162 THE Yf KING. ‘ TEXT.

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

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

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

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

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

There will be evil.

K/Ai, at the foot of which was the capital of the lords of Kau, seems to take the paragraph out of the sphere of symbolism into that of history. ‘The king’ in it is the last sovereign of Shang; the feudal prince in it is Wan.

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

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

SECT. Il. THE KHWAN HEXAGRAM. 163

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

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

XLVII. The character Khw4n presents us with the picture of a tree within an enclosure; ‘a plant,’ according to Williams, ‘ fading for want of room;’ ‘a tree,’ according to Tai Tung, ‘not allowed to spread its branches.’ However this be, the term conveys the idea of being straitened and distressed ; and this hexagram indicates a state of things in which the order and government that would conduce to the well-being of the country can hardly get the development, which, by skilful management on the part of ‘the great man’ and others, is finally secured for them.

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

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

The symbolism of ‘ buttocks’ is rather a favourite with the duke of K4u;—‘chacun & son goftt.’ The poor subject of line 1 sitting on a mere stump, which affords him no shelter, is indeed badly off. The line is at the bottom of the trigram indicating peril, and 4, which is its proper correlate, is so circumstanced as not to be able

M 2

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XLVIII. Tue 31nc Hexacram.

(Looking at) Zing, (we think of) how (the site of) a town may be changed, while (the fashion of) its to render it help; hence comes the unfavourable auspice. ‘Three years’ is used, as often, for a long time.

The three strong lines in the figure (2, 4, and §) are all held to represent ‘superior men ;’ and their being straitened is not in their persons or estates, but in their principles which are denied development. Hence the subject of 2 is straitened while he fares sumptuously. His correlate in 5, though not quite proper, occupies the ruler’s place, and comes to his help. That it is the ruler who comes appears from his red or vermillion knee-covers, different from the scarlet knee-covers worn by nobles, as in paragraph. 5. Let 2 cultivate his sincerity and do the work of the hexagram as if he were sacrificing to spiritual beings; and then, if he keep quiet, all will be well.

For ‘a full explanation’ of paragraph 3 AQ Hsf refers his readers to what Confucius is made to say on it in Appendix III, ii, 35. The reader, however, will probably not find much light in that passage. The Khang-hst editors say here :—‘ The subjects of the three divided lines (1, 3, and 6) are all unable to deal aright with the straitened state indicated by the figure. The first is at the bottom, sitting and distressed. The second, occupies the third place, where he may either advance or retreat; and he advances and is distressed. Wounded abroad, he returns to his family, and finds none to receive him; so graphically is there set forth the distress which reckless action brings.’

Line 4 is the proper correlate of 1, but it is a strong line in an even place, and its assistance is given dilatorily. Then 1 is overridden by 2, which is represented by ‘a chariot of metal.’ It is difficult for the subjects of 1 and 4 to come together, and effect much; but 4 is near 5, which is also a strong line. Through a

SECT. I. THE 3ING HEXAGRAM. 165

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

(The water of a well) never disappears and never receives (any great) increase, and those who come and those who go can draw and enjoy the benefit. If (the drawing) have nearly been accomplished, but, before the rope has quite reached the water, the bucket is broken, this is evil.

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

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

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

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

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

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

166 THE Yi KING. TEXT.

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

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

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

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

In the centre of it, moreover, was a well, which was the joint property of all the occupants.

What is said on 8ing might be styled ‘Moralisings on a well,’ or ‘Lessons to be learned from a well for the good order and government of a country.’ What a well is to those in its neighbourhood, and indeed to men in general, that is government to a people. If rulers would only rightly appreciate the principles of government handed down from the good ages of the past, and faithfully apply them to the regulation of the present, they would be blessed themselves and their people with them.

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

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

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

SECT, Il. THE KO HEXAGRAM. 167

XLIX. Tue Ko Hexacram.

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

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

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

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

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

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

He takes care of himself, but does nothing for others.

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

168 THE yf KING. TEXT.

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

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

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

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

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

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

SECT. II. THE TING HEXAGRAM. 169

L. Tue Tine HeExacram.

Ting gives the intimation of great progress and success.

1. The first line, divided, shows the caldron overthrown and its feet turned up. (But) there will be given as to the spirit and manner in which they should be brought about.

p. 169

L. Tue Tine HeExacram.

Ting gives the intimation of great progress and success.

1. The first line, divided, shows the caldron overthrown and its feet turned up. (But) there will be given as to the spirit and manner in which they should be brought about.

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

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

Line 2, though weak, is in its correct place. It is in the centre also of the trigram Li, signifying brightness and intelligence, and has a proper correlate in the strong 5. Let its subject take action in the way of change.

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

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

170 THE Yi KING. TEXT.

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

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

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

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

There will be good fortune in the end.

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

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

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

SECT. II. THE TING HEXAGRAM. 171

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

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

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

Appendix VI makes Ting follow Ko in the order of the hexagrams, because there is no’ changer of the appearance and character of things equal to the furnace and caldron!

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

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

172 THE yf KING. TEXT.

LI. Tue A&An HExaGRAM.

Kan gives the intimation of ease and development. When (the time of) movement (which it indicates) comes, (the subject of the hexagram) will be found looking out with apprehension, and yet while the proper wife has none, he will be his father’s heir, and the mother, the concubine, will share in the honour of his position. Thus the issue of what was so unpromising is good. At least ‘there is no mistake.’ The above is what is found in the best commentaries on the paragraph. I give it, but am myself dissatisfied with it.

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

‘In the caldron is good fare,
See my foe with angry glare;
But touch me he does not dare.’

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

‘Things promise badly. The advance of 3 is stopped. The good meat in the caldron which it symbolises will not be eaten. But 3 keeping firm 5 will by and by seek its society! The yin and the yang will mingle, and their union will be followed by genial rain. The issue will be good.

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

SECT. II. THE KAN HEXAGRAM. 173

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

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

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

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

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

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

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

174 THE yf KING. TEXT.

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

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

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

LI. X4n among the trigrams represents thunder, and, according to W&n’s arrangement and significance of them, ‘the oldest son.’ It is a phonetic character in which the significant constituent is Yi, meaning rain, and with which are formed most characters that denote atmospherical phenomena. The hexagram is formed of the trigram Xan redoubled, and may be taken as representing the crash or peal of thunder ; but we have seen that the attribute or virtue of the trigram is ‘ moving, exciting power ;’ and thence, symbolically, the character is indicative of movement taking place in society or in the kingdom. This is the meaning of the hexagram; and the subject is the conduct tp be pursued in a time of movement—such as insurrection or revolution—by the party promoting, and most interested in, the situation. It is shown how he ought to be aware of the dangers of the time, and how by precaution and the regulation of himself he may overcome them.

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

SECT. Il. THE KAN HEXAGRAM. 175

LII. Tue Kan Hexacram.

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

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

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

This is too fanciful.

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

‘The position of peril’ to the subject of line 2 is suggested, as Appendix II says, by its position, immediately above 1. But the rest of the symbolism is obscure, and AQ Hsi says he does nat understand it. The common interpretation appears in the version. The subject of the line does what he can to get out of danger; and finally, as is signified by the central position of the line, the issue is better than could have been expected. On the specification of ‘seven days,’ see what is said in the treatise on the Thwan of hexagram 24. On its use here KAAng-jze says:—‘ The places of a diagram amount to 6. The number 7 is the first of another. When the movement symbolised by A%n is gone by, things will be as they were before.’

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

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

176 THE yi KING. TEXT.

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

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

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

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

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

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

6. The sixth line, undivided, shows its subject either side, hence its subject is represented as supinely sinking in the mud.

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

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

SECT. II. THE KAN HEXAGRAM. 177

devotedly maintaining his restfulness. There will be good fortune.

But I do not see anything in the figure to indicate this final symbolism. The writer, probably, had a case in his mind, which it suited; but what that was we do not know.

SECT. II. THE KAN HEXAGRAM. 177

devotedly maintaining his restfulness. There will be good fortune.

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

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

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

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

{16] N

178 THE yi KING. TEXT.

LII{. Tue Aten Hexacram.

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

Above this, again, are the loins, represented by 3, strong, and in danger of being violent. Line a

{16] N

178 THE yi KING. TEXT.

LII{. Tue Aten Hexacram.

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

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

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

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

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

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

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

SECT. II. THE KIEN HEXAGRAM. 179

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

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

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

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

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

There will be good fortune.

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

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

N 2

180 THE yi KING, TEXT.

LIV. Tue Kwer Mer HeExacram.

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

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

But how does the lineal figure give the idea of a gradual advance? We shall see how it is attempted in the Great Symbolism to get this from the component trigrams. The account there is not satisfactory ; and still less so is what else I have been able to find on the subject. E.g., the trigrams were originally Khwi&n and Xhien; but the third line of Khw4n and the first of Khien have changed places; and the trigrams now denote ‘the youngest son,’ and ‘the eldest daughter.’ If all this, which is a mere farrago, were admitted, it would not help us to the idea of an advance.

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

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

SECT. II. THE KWEI MEI HEXAGRAM. 181

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

SECT. II. THE KWEI MEI HEXAGRAM. 181

1. The first line, undivided, shows the younger sister married off in a position ancillary to the real wife. (It suggests the idea of) a person lame on preliminary steps, continued from its initiation to its consummation. But all must be done in an orderly and correct manner. And so must it be with the rise of a man in the service of the state.

The goose from the most ancient times played an important part in the marriage ceremonies of the Chinese; and this may have suggested the use of it in the symbolism of the different lines. Its habits as a bird of passage, and flying in processional order, admirably suited the writer’s purpose. In paragraph 1 it appears for the first time in the season approaching the shore. Then comes the real subject of the line; and the facts of its being weak, and without a proper correlate, agree with, if they do not suggest, what is said about him, and the caution added,

The geese have advanced in line 2, and so has the officer, though he is not mentioned. The line is weak or humble, and central, and has a proper correlate in 5. Hence comes the good auspice.

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

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

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

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

182 THE yf KING. TEXT.

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

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

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

There will be advantage in her maintaining the firm correctness of a solitary widow.

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

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

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

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

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

SECT. II. THE FANG HEXAGRAM. 183

LV. Tue FAnec Hexacram.

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

that the special term has a special appropriateness. The Thwan makes the hexagram give a bad auspice concerning its subject ; and for this the following reasons are given :—According to Wan’s symbolism of the trigrams, Tui, the lower trigram here, denotes the youngest daughter, and A4n, the upper trigram, the oldest son. And as the action of the hexagram begins with that of the lower trigram, we have in the figure two violations of propriety. First, the marriage represented is initiated by the lady and her friends. She goes to her future home instead of the bridegroom coming to fetch her. Second, the parties are unequally matched. There ought not to be such disparity of age between them. Another reason assigned for the bad auspice is that lines 2, 3, 4, and 5 are all in places not suited to them, quite different from the corresponding lines in the preceding hexagram.