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. Kieh is the symbol of loosing,—untying a knot or unravel- ling a complication; and as the name of this hexagram, it denotes a condition in which the obstruction and difficulty indicated by the preceding 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 subju- gation of the country, the sooner things fall into their old channels the better. The new masters of the kingdom should not be anxious to change all the old manners and ways. Let them do, as the duke of au actually did do with the subjugated people of Shang. If 146 THE Yi KING. TEXT.
XLI. Tuer Sun HExacGRamM.
In (what is denoted by) Sun, if there be sincerity (in him who employs it), there will be great good fortune:—freedom from error; firmness and correct- ness that can be maintained; and advantage in every further operations be necessary, let them be carried through with- out delay. Nothing is said in the 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.
4% Hsi says he does not understand the symbolism under line 2. The place is even, but the line itself is strong; the strength there- fore is modified or tempered. And 2 is the correlate of the ruler in 5. We are to look to its subject therefore for a minister striving to realise the idea of the hexagram, and pacify the subdued king- dom. He becomes a hunter, and disposes of unworthy men, represented by ‘the three foxes.’ He also gets the yellow arrows,— the instruments used in war or in hunting, whose colour is ‘correct,’ and whose form is ‘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 corre- late, is weak in an odd place. Such a union will not be productive of good. In the symbolism 1 becomes the toe of the subject of 4. How the friend or friends, who are to come to him on the removal of this toe, are represented, I do not perceive.
Line 5 is weak in an odd place; but the place is that of the ruler, to whom it belongs to perfect the idea of the hexagram by SECT. II. THE SUN HEXAGRAM. Ta].
movement that shall be made. In what shall this (sincerity in the exercise of Sun) be employed? (Even) in sacrifice two baskets of grain, (though there be nothing else), may be presented.
1. The first line, undivided, shows its subject suspending his own affairs, and hurrying away (to help the subject of the fourth line). He will commit no error, but let him consider how far he should contribute of what is his (for the other).
2. The second line, undivided, shows that it will be advantageous for its subject to maintain a firm correctness, and that action on his part will be evil. He can give increase (to his correlate) without taking from himself.
3. The third line, divided, shows how of three men walking together, the number is diminished by one; and how one, walking, finds his friend.
4. The fourth line, divided, shows its subject diminishing the ailment under which he labours by making (the subject of the first line) hasten (to his help), and make him glad. There will be no error.
5. The fifth line, divided, shows parties adding to (the stores of) its subject ten pairs of tortoise shells, and accepting no refusal. There will be great good fortune.
removing all that is contrary to the peace and good order of the kingdom. It will be his duty to remove especially all the small men represented by the divided lines, which he can do with the help of his strong correlate in 2. Then even the small men will change their ways, and repair to him.
Line 6 is the highest line in thé 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.
148 THE Yi KING. TEXT.
6. The topmost line, undivided, shows its subject giving increase to others without taking from him- self. There will be no error. With firm correct- ness there will be good fortune. There will be advantage in every movement that shall be made. He will find ministers more than can be counted by their clans.
XLI. The interpretation of this hexagram is encompassed with great difficulties. Sun is the symbol for the idea of diminishing or diminution; and what is said in Appendix I has made it to be accepted as teaching the duty of the subject to take of what is his and contribute to his ruler, or the expenses of the govern- ment under which he lives; in other words, readily and cheerfully to pay his taxes. P. Regis says, ‘Sun 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 K/ang-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-hst 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 cor- rectness is the best way to help him.
Paragraph 3 is to my mind full of obscurity. 0 Hs?, adopting the view in Appendix I, says that the lower trigram was originally Khien, three undivided lines, like ‘three men walking together,’ SECT. Il. THE Yi HEXAGRAM. 149 a ee ee XLII. Tue Yi HExacrRa.
il 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 Khw4n, 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 pos- sible way; and the result will be great good fortune.
Line 6 has been changed from a weak into a strong line from line 3; has received therefore the greatest increase, and will carry out the idea of the hexagram in the highest degree and style. But he can give increase to others without diminishing his own resources, and of course the benefit he will confer will be incalcula- ble. Ministers will come to serve him; and not one from each clan merely, but many. Such is the substance of what is said on this last paragraph. I confess that I only discern the meaning darkly.
150 THE Yi KING. TEXT. ce cal ee a great movement. If it be greatly fortunate, no blame will be imputed to him.
2. The secend line, divided, shows parties adding to the stores of its subject ten pairs of tortoise shells whose oracles cannot be opposed. Let him per- severe in being firm and correct, and there will be good fortune. Let the king, (having the virtues thus distinguished), employ them in presenting his offer- ings to God, and there will be good fortune.
3. The third line, divided, shows increase given to its subject by means of what is evil, so that he shall (be led to good), and be without blame. Let him be sincere and pursue the path of the Mean, (so shall he secure the recognition of the ruler, like) an officer who announces himself to his prince by the symbol of his rank.
4. The fourth line, divided, shows its subject pursuing the due course. His advice to his prince is followed. He can with advantage be relied on in such a movement as that of removing the capital.
5. Ihe 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.
Spree Ee ee Fk ee XLII. Yi has the opposite meaning to Sun, and is the symbol of addition or increasing. What king Wan had in his mind, in con- nexion with the hexagram, was a ruler or a government operating SECT. II. THE KWAI HEXAGRAM. 151 ee ee ee XLII. THe KwAdrt HeExacraom.
K wai requires (in him who would fulfil its mean- ing) the exhibition (of the culprit’s guilt) in the royal court, and a sincere and earnest appeal (for sym- sip ee so as to dispense benefits to, and increase the resources of all the people. Two indications are evident in the lines;—the strong line in the ruler’s seat, or the fifth line, and the weak line in the correlative place of 2. Whether there be other indications in the figure or its component trigrams will be considered in dealing with the Appendixes. The writer might well say, on general erounds, of the ruler whom he had in mind, that he would be suc- cessful in his enterprises and overcome the greatest difficulties.
Line 1 is strong, but its low position might seem to debar its sub- ject from any great enterprise. Favoured as he is, however, according to the general idea of the hexagram, and specially responding to the proper correlate in 4, it is natural that he should make a movement; and great success will make his rashness be forgotten.
With paragraph 2 compare paragraph 5 of the preceding hexa- gram. Line 2 is weak, but in the centre, and is the correlate of 5. Friends give its subject the valuable gifts mentioned; ‘that is,’ says Kwo Yung (Sung dynasty), ‘men benefit him; the oracles of the divination are in his favour,—spirits, that is, benefit him; and finally, when the king sacrifices to God, He accepts. Heaven confers benefit from above.’
Line 3 is weak, neither central, nor in its correct position. It would seem therefore that its subject should have no increase given to him. But it is the time for giving increase, and the idea of his receiving it by means of evil things is put into the line. That such things serve for reproof and correction is well known to Chinese moralists. But the paragraph goes on also to caution and admonish.
Line 4 is the place for a minister, near to that of the ruler. Its subject is weak, but his place is appropriate, and as he follows the 152 THE Yf KING. TEXT.
ep SE 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.
he 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 Kau, 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. Il. 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.
5. The fifth line, undivided, shows (the small men like) a bed of purslain, which ought to be uprooted with the utmost determination. (The subject of the line having such determination), his action, in harmony with his central position, will lead to no error or blame.
6. The sixth line, divided, shows its subject with- out any (helpers) on whom to call. His end will be evil.
XLIII. In Kw4iwe 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 hexa- gram,—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 YI KING. TEXT.
Se ee ee XLIV. Tue KAu Hexacram.
Kau shows a female who is bold and strong. It will not be good to marry (such) a female.
ache ape ed ee = Oh Ee IE wl ey = 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 yan g lines is associated with falling rain. The subject of 3, therefore, communicates with 6, in a way that annoys his associates; but nevertheless he commits no error, and, in the end, incurs no blame.
Line 4 is not in the centre, nor in an odd place, appropriate to it as undivided. Its subject therefore will not be at rest, nor able to do anything to accomplish the idea of the hexagram. He is sym- bolised by a culprit, who, according to the ancient and modern custom of Chinese courts, has been bastinadoed till he presents the appearance in the Text. Alone he can do nothing; if he could follow others, like a sheep led along, he might accomplish some- thing, but he will not listen to advice.
Purslain grows in shady places, and hence we find it here in close contiguity to the topmost line, which is yin. As 5 is the ruler’s seat, evil may come to him from such contiguity, and strenuous efforts must be made to prevent such an evil. The subject of the line, the ruler in the central place, will commit no error. It must be allowed that the symbolism in this line is not easily managed.
The subject of the 6th line, standing alone, may be easily dis- posed of.
SECT. Il. 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.
s. The fifth line, undivided, (shows its subject as) a medlar tree overspreading the gourd (beneath it). If he keep his brilliant qualities concealed, (a good issue) will descend (as) from Heaven.
6. The sixth line, undivided, shows its subject receiving others on his horns. There will be occa- sion for regret, but there will be no error.
ee XLIV. The single, divided, line at the top of K w4i, the hexa- gram of the third month, has been displaced, and Aien has ruled over the fourth month of the year. But the innings ot the divided line commence again; and here we have in Kau the hexagram of the fifth month, when light and heat are supposed both to begin to be less.
In that divided line Wan saw the symbol of the small or un- worthy man, beginning to insinuate himself into the government 156 THE Yi KING. TEXT.
ee XLV. Tue 3uHu1 Hexacram.
In (the state denoted by) 3hui, the king will repair to his ancestral temple. It will be advanrt ES ee Ee of the country. His influence, if unchecked, would go on to grow, and he would displace one good man after another, and fill the vacant seats with others like-minded with himself. The object of Wan ¢n his Thwan, therefore, was to enjoin resistance to the encroachment of this bad man.
Kau 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 unex- pectedly on the scene, and wishes to subdue or win all the five strong lines to herself. No one would contract a marriage with such a female; and every good servant of his country will try to repel the entrance into the government of every officer who can be so symbolised.
Line 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. Il. THE 38HUI HEXAGRAM. 157 ee —— tageous (also) to meet with the great man; and then there will be progress and success, though the advan- tage must come through firm correctness. une use of great victims will conduce to good fortune; and in whatever direction movement is made, it will be advantageous.
1. The first line, divided, shows its subject with a sincere desire (for union), but unable to carry it out, so that disorder is brought into the sphere of his union. If he cry out (for help to his proper correlate), all at once (his tears) will give place 8 EE ee subject of line 1. It has come into the possession of the subject of 2, by virtue of the meaning of the name K Au, which I have pointed out. With his strength therefore he can repress the advance of I. 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 far- fetched; but I can neither find nor devise anything better.
With what is said on line 3, compare the fourth paragraph of the duke’s Text on the preceding hexagram. Line 3 is strong, but has gone beyond the central place; has no correlate above; and is cut off from 1 by the intervening 2. It cannot do much therefore against 1; but its aim being to repress that, there will be no great error.
Line 1 is the proper correlate of 4; but it has already met and associated with 2. The subject of 4 therefore stands alone; and evil to him may be looked for.
Line 5 is strong, and in the ruler’s place. Its relation to 1 is like that of a forest tree to the spreading gourd. But let not its subject use force to destroy or repress the growth of 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-hs? editors observe:—‘ The subject of this line is like an officer who has with- drawn from the world. He can accomplish no service for the time; but his person is removed from the workers of disorder.’
158 THE Yi KING. TEXT. acai a eragee ts ee Re a = Ae a a eee Ree to smiles. He need not mind (the temporary diff- culty); as he goes forward, there will be no error.
2. The second line, divided, shows its subject led forward (by his correlate). There will be good fortune, and freedom from error. There is entire sincerity, and in that case (even the small offerings of) the vernal sacrifice are acceptable.
3. The third line, divided, shows its subject striving after union and seeming to sigh, yet no- where finding any advantage. If he go forward, he will not err, though there may be some small cause for regret.
4. The fourth line, undivided, shows its subject in such a state that, if he be greatly fortunate, he will receive no blame.
5. The fifth line, undivided, shows the union (of all) under its subject in the place of dignity. There will be no error. If any do not have confidence jn him, let him see to it that (his virtue) be great, long- continued, and firmly correct, and all occasion for repentance will disappear.
6. The topmost line, divided, shows its subject sighing and weeping; but there will be no error.
eee ae ee eeniees se LL eee XLV. 3hui 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. Il. THE SHANG HEXAGRAM. 159 XLVI. Tue SHANG HEXAGRAM.
Shang indicates that (under its conditions) there will be great progress and success. Seeking by Se ee ee ee be the best that can be obtained, and other things will be in har- mony with them.
Line 1 is weak, and in the place of a strong line. It has a proper correlate in 4, but is separated from him by the intervention of two weak lines. The consequence of these things is supposed to be expressed in the first part of the symbolism; but the subject of the line is possessed by the desire for union, which is the theme of the hexagram. Calling out to his correlate for help, he obtains it, and his sorrow is turned into joy.
Line 2 is in its proper place, and responds to the strong ruler in s, 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 ad- vancing upwards with the welcome (of those above him). There will be great good fortune.
2. The second line, undivided, shows its subject with that sincerity which will make even the (small) offerings of the vernal sacrifice acceptable. There will be no error.
3. The third line, undivided, shows its subject ascending upwards (as into) an empty city.
4. The fourth line, divided, shows its subject employed by the king to present his offerings on mount AZi. There will be good fortune; there will be no mistake.
5. The fifth line, divided, shows its subject firmly correct, and therefore enjoying good fortune. He ascends the stairs (with all due ceremony).
6. The sixth line, divided, shows its subject ad- vancing upwards blindly. Advantage will be found in a ceaseless maintenance of firm correctness.
its subject there may be expected the full realisation of the idea of the hexagram.
Line 6, weak, and at the extremity of the figure, is still anxious for union; but he has no proper correlate, and all below 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. I6I XLVII. Tue Kuwdn HExacrRam.
In (the condition denoted by) Khwan there may (yet be) progress and success. For the firm and Se hexagram, it shows him to be possessed of modesty and force. Then the ruler’s seat, the fifth place, is occupied by a divided line, indi- cating that he will welcome the advance of 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.’ A‘ Hsif 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 Appen- dix I; which deserves consideration. As the first line of Sun, moreover, it may be supposed to concentrate in itself its attribute of docility, and be the lord of 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-hsf editors, who, I think, are right, there is a shade of condemnation in the line. Its subject is too bold.
Line 4 occupies the place of a’great minister, in immediate con- tiguity to his ruler, who confides in him, and raises him to the highest distinction as a feudal prince. The mention of mount 162 THE Yi 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.
ee Oe ee ee Ahi, 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 Kd Hsi says, the ease of the advance; or according to others (the Khang-hs? 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. 11. 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 strait- ened, as if bound with creepers; or in a high and dangerous position, and saying (to himself), ‘If I move, I shall repent it.’ If he do repent of former errors, there will be good fortune in his going forward.
XLVII. The character Khwin presents us with the picture of a tree within an enclosure; ‘a plant,’ according to Williams, ‘fading for want of room;’ ‘a tree,’ according to Tai Tung, ‘not allowed to spread its branches.’ However this be, the term conveys the idea of being straitened and distressed; and this hexagram indicates a state of things in which the order and government that would conduce to the well-being of the country can hardly get the develop- ment, which, by skilful management on the part of ‘the great man’ and others, is finally secured for them.