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 con- viction with it to the mind. We must leave the question. King Wan, for reasons which we cannot discover, or without such reasons, determined that the hexagram Aien 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. IT. THE KWEI MEI HEXAGRAM. 18!
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 g 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 YI 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.
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) Ti-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, K wei 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 FAnc HExacGram.
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 Aan, 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 corres- ponding lines in the preceding hexagram.
Is then such a marriage as the above, or marriage in general, the theme of the hexagram? I think not. The marriage comes in, as in the preceding essay, by way of illustration. With all the abuses belonging to it as an institution of his country, as will imme- diately appear, the writer acknowledged it without saying a word in deprecation or correction of those abuses; but from the case he selected he wanted to set forth some principles which should obtain in the relation between a ruler and his ministers. This view is insisted on in Wan King’s ‘New Collection of Comments A feudal prince was said to marry nine ladies at once. The principal of them was the bride who was to be the proper wife, and she was attended by two others, virgins from her father’s harem; a cousin, and a half-sister, a daughter of her father by another mother of inferior rank. Under line 1 the younger sister 184 THE Yi KING. TEXT.
there is no occasion to be anxious (through fear of a change). Let him be as the sun at noon.
of the hexagram appears in the inferior position of this half-sister. But the line is strong, indicative in a female of firm virtue. The mean condition and its duties are to be deplored, and give the auspice of lameness; but notwithstanding, the secondary wife will in a measure discharge her service. There will be good fortune. Notwithstanding apparent disadvantages, an able officer may do his ruler good service.
Line 2 is strong, and in the centre. The proper correlate is 5, which, however, is weak, and in the place of a strong line. With such a correlate, the able Jady in 2 cannot do much in the dis- charge of her proper work. But if she think only of her husband, like the widow who will die rather than marry again, such devo- tion will have its effect and its reward. Though blind of one eye, she yet manages to see. And so devoted loyalty in an officer will compensate for many disadvantages.
Line 3 is weak, where it should be strong; and the attribute of pleased satisfaction belonging to Tui culminates in its subject. She turns out to be of so mean a character and such a slave of passion that no one will marry her. She returns and accepts the position of a concubine.
Line 4 is strong, where it should be weak; but in the case of a female the indication is not bad. The eubier of the line, how- ever, is in no haste. She waits, and the good time will come.
King Ti-y? has been already mentioned under the fifth line of hexagram 11, and in connexion with some regulation which he made about the marriage of daughters of the royal house. His sister here is honourably mentioned, so as to suggest that the adorning which she preferred was ‘the ornament of the hidden man of the heart.’ The comparison of her to ‘the moon almost full’ I am ready to hail as an instance where the duke of Ku is for once poetical. AAang-3ze, however, did not see poetry, but a symbol in it. ‘The moon is not full,’ he says, ‘but only nearly full. A wife ought not to eclipse her husband!’ However, the sister of Ti-yi gets happily married, as she deserved to do, being represented by the line in the place of honour, having its proper correlate in 2.
Line 6 is weak, at the top of the hexagram, and without a proper correlate. Hence its auspice is evil. The marriage-contract is broken, according to Ad Hsi, and does not take effect. The SECT. Il. THE FANG HEXAGRAM. 185 1. The first line, undivided, shows its subject meeting with his mate. Though they are both of the same character, there will be no error. Advance will call forth approval.
2. The second line, divided, shows its subject surrounded by screens so large and thick that at midday he can see from them the constellation of the Bushel. If he go (and try to enlighten his ruler who is thus emblemed), he will make himself to be viewed with suspicion and dislike. Let him cherish his feeling of sincere devotion that he may thereby move (his rulers mind), and there will be good fortune.
3. The third line, undivided, shows its subject with an (additional) screen of a large and thick banner, through which at midday he can see (the small) Mei star. (In the darkness) he breaks his right arm; but there will be no error.
4. The fourth line, undivided, shows its subject in a tent so large and thick that at midday he can see from it the constellation of the Bushel. But he meets with the subject of the (first) line, undivided like himself. There will be good fortune.
5. The fifth line, divided, shows its subject bring- ing around him the men of brilliant ability. There will be occasion for congratulation and praise. There will be good fortune.
6. The topmost line, divided, shows its subject parties mentioned in the paragraph appear engaged in the temple, offering or sacrificing to thé spirits of their ancestors. But the woman’s basket which should contain her offerings (The Shih, I, ii, ode 4) is empty, and the man attempts to perform his part in slaying the victim (The Shih, II, vi, ode 6. 5) without effect.
186 THE Yi KING. TEXT.
with his house made large, but only serving as a screen to his household. When he looks at his door, it is still, and there is nobody about it. For three years no one is to be seen. There will be evil.
LV. The character Fang is the symbol of being large and abundant, and, as the name of this hexagram, denotes a condition of abundant prosperity. In the changes of human affairs a condition of prosperity has often given place to one of an opposite character. The lesson of the hexagram is to show to rulers how they may preserve the prosperity of their state and people. ‘The component trigrams have the attributes of intelligence and of motive force, and the second is under the direction of the first. A ruler with these attributes is not likely to fail in maintaining his crown and pros- perity, and it may well be said that the figure intimates progress and development. The king is told not to be anxious, but to study how he may always be like the sun in his meridian height, cheering and enlightening all.
The explanation of the Thwan is thus natural and easy. It will be found that a change is introduced in explaining the symbolism of the lines, which it is as well to point out here. Thus far we have found that to constitute a proper correlation between two lines, one of them must be whole, and the other divided. Here two undivided lines make a correlation. The law, evidently made for the occasion, goes far to upset altogether the doctrine of correlated lines. I have been surprised that the rules about the lines stated in the Introduction, pp. 15, 16, have held good so often. There have been various deviations from them, but none so gross as that in this hexagram.
Line 1 is strong, and in an odd place. Its correlate is 4, which would in other figures be deemed unfortunate. But here even the Text calls 4 (for the reference must be to it) the mate of 1, and makes their belonging to different categories of no account. The lesson taught is that mutual helpfulness is the great instrument for the maintenance of prosperity. The subject of line 1 is encouraged to go forward.
Line 2 is divided, and in its proper place. Occupying the centre of the trigram of brightness, the intelligence of it should be con- centrated in its subject; but his correlate is the weak 5, weak and in an improper place, so that he becomes the benighted ruler, and darkness is shed from him down on 2, which is strangely symbolised.
SECT. II. THE LU HEXAGRAM. 187 LVI. Tue Lt Hexacray.
Lii intimates that (in the condition which it denotes) there may be some little attainment and progress. If the stranger or traveller be firm and correct as he ought to be, there will be good fortune.
1. The first line, divided, shows the stranger mean and meanly occupied. It is thus that he brings on himself (further) calamity.
The subject of 2 therefore, if he advance, will not be acceptable to his ruler, and will not be employed. The only way in which he can be useful by developing the light that is in him is pointed out in the conclusion. The constellation of the Bushel corresponds to our Ursa Major, or perhaps part of Sagittarius.
Line 3 is strong, in its proper place. It is the last line more- over of the trigram of Brightness. All these conditions are favourable to the employment of its subject; but its correlate is the weak 6, which is at the extremity of the trigram of movement. There is no more power therefore in 6, and the subject of 3 has no one to co-operate with him. His symbolism and auspice are worse than those of 2; but his own proper goodness and capacity will save him from error. Mei is a small star in or near the Bushel.
The symbolism of line 4 is the same as that of 2, till we come to the last sentence. Then there is the strange correlation of the two strong lines in 4 and 1; and the issue is good.
The subject of line 5 is in the ruler’s place, himself weak, but ‘the lord’ of the trigram of movement. He can do little unhelped, but if he can bring into the work and employ in his service the talents of 1, 3, and 4, and even of 2, his correlate, the results will be admirable. Nothing consolidates the prosperity of a country so much as the co-operation of the ruler and able ministers.
All the conditions of line 6 are unfavourable, and its subject is left to himself without any helpers. He is isolated for long, and undone. The issue is only evil.
188 THE Yi KING. TEXT.
2. The second line, divided, shows the stranger, occupying his lodging-house, carrying with him his means of livelihood, and provided with good and trusty servants.
3. The third line, undivided, shows the stranger, burning his lodging-house, and having lost his ser- vants. However firm and correct he (try to) be, he will be in peril.
4. The fourth line, undivided, shows the traveller in a resting-place, having (also) the means of liveli- hood and the axe, (but still saying), ‘I am not at ease in my mind.’
3. The fifth line, divided, shows its subject shoot- ing a pheasant. He will lose his arrow, but in the end he will obtain praise and a (high) charge.
6. The sixth line, undivided, suggests the idea of a bird burning its nest. The stranger, (thus represented), first laughs and then cries out. He has lost his ox(-like docility) too readily and easily. There will be evil.
LVI. The name Lii denotes people travelling abroad, and is often translated by ‘strangers.’ As early as the time of king Wan, there was a class of men who went about from one state to another, pur- suing their business as pedlars or travelling merchants; but in Mencius II, i, chap. 5. 3, it is used for travellers generally, whatever it was that took them out of their own states. Confucius himself is adduced as a travelling stranger; and in this hexagram king Wan is supposed to have addressed himself to the class of such men, and told them how they ought to comport themselves. They ought to cultivate two qualities,—those of humility and integrity (firm correctness). By means of these they would escape harm, and would make some little attainment and progress. Their rank was too low to speak of great things in connexion with them. It is interesting to find travellers, strangers in a strange land, having thus a place in the Yi.
For the manner in which the component trigrams are supposed SECT. Il. THE SUN HEXAGRAM. 189 LVII. Tur Sun Hexacram.
Sun intimates that (under the conditions which it denotes) there will be some little attainment and progress. There will be advantage in movement to give the idea that is in Lti, see Appendix II. In Appendix I there is an endeavour to explain the Thwan by means of the lines and their relation to one another.
Line 1 is weak, in an odd place, and at the very bottom or commencement of the hexagram. These conditions are supposed to account for the unfavourable symbolism and auspice.
Line 2 is weak, but in its proper place. That place, moreover, is the central. Hence the traveller—and he might here very well be a travelling merchant—is represented in the symbolism as provided with everything he can require; and though the auspice is not mentioned, we must understand it as being good.
Line 3 is strong, and in an even place. But it occupies the topmost place in the lower trigram; and its strength may be expected to appear as violence. So it does in the symbolism, and extraordinary violence as well. It seems unreasonable to suppose, as in the conclusion, that one so described could be in any way correct. The Khang-hsi editors remark that the subjects of 2 and 3 are represented as having ‘lodging-houses,’ and not any of those of the other lines, because these are the only two lines in the places proper to them!
Line 4 is strong, but in an even place. Hence its subject has not ‘a lodging-house;’ but has found a situation where he has shelter, though he is exposed to perils. Hence he is represented as having an axe, which may be available for defence. Still he is not at peace in his mind. The Khang-hsi editors observe well that the mention of an axe makes us think of caution asa quality desirable in a traveller.
Line 5, though weak, is in the centre of the upper trigram, which 190 THE Yi KING. TEXT.
onward in whatever direction. It will be advanta- geous (also) to see the great man.
1. The first line, divided, shows its subject (now) advancing, (now) receding. It would be advanta- geous for him to have the firm correctness of a brave soldier.
2. The second line, undivided, shows the repre- sentative of Sun beneath a couch, and employing diviners and exorcists in a way bordering on confu- sion. There will be good fortune and no error.
3. The third line, undivided, shows its subject penetrating (only) by violent and repeated efforts. There will be occasion for regret.
4. The fourth line, divided, shows all occasion for repentance (in its subject) passed away. He takes game for its threefold use in his hunting.
5. The fifth line, undivided, shows that with firm correctness there will be good fortune (to its has the quality of brightness and elegance. It is held to be the lord of the trigram Li; and lines 4 and 6 are on either side in loyal duty to defend and help. Then the shooting a pheasant is supposed to be suggested; an elegant bird,—by the trigram of elegance. When an officer was travelling abroad in ancient times, his gift of intro- duction at any feudal court was a pheasant. The traveller here emblemed is praised by his attached friends, and exalted to a place of dignity by the ruler to whom he is acceptable. It will be seen how the idea of the fifth line being the ruler’s seat is dropt here as being alien from the idea of the hexagram, so arbitrary is the interpretation of the symbolism.
Line 6 is strong, in an even place, at the extremity of Lf and of the whole hexagram. Its subject will be arrogant and violent; the opposite of what a traveller should be; and the issue will be evil. The symbolism must be allowed to be extravagant. What bird ever burned its nest? And the character for ‘ox’ is strangely used for ‘ ox-like docility.’
SECT. Il. THE SUN HEXAGRAM. IQI subject). All occasion for repentance will disap- pear, and all his movements will be advantageous. There may have been no (good) beginning, but there will be a (good) end. Three days before making any changes, (let him give notice of them); and three days after, (let him reconsider them). There will (thus) be good fortune.
6. The sixth line, undivided, shows the repre- sentative of penetration beneath a couch, and having lost the axe with which he executed his decisions. However firm and correct he may (try to) be, there will be evil.
LVII. With Sun as the fifth of the Ff-hst trigrams we have become familiar. It symbolises both wind and wood; and has the attributes of flexibility (nearly allied to docility) and pene- tration. In this hexagram we are to think of it as representing wind with its penetrating power, finding its way into every corner and cranny.
Confucius once said (Analects 12. 19):—‘ The relation between superiors and inferiors is like that between the wind and the grass. The grass must bend when the wind blows upon it.’ In accordance with this, the subject of the hexagram must be understood as the influence and orders of government designed to remedy what is wrong in the people. The ‘Daily Lecture’ says that the upper trigram denotes the orders issuing from the ruler, and the lower the obedience rendered to them by the people; but this view is hardly borne out by the Text.
But how is it that the figure represents merely ‘some little attain- ment?’ This is generally explained by taking the first line of the trigram as indicating what the subject of it can do, But over the weak first line are two strong lines, so that its subject can accom- plish but little. The Khang-hst editors, rejecting this view, contend that, the idea of the whole figure being penetration, line 1, the symbol of weakness and what is bad, will not be able to offer much resistance to the subjects of the other lines, which will enter and dispel its influence. They illustrate this from processes of nature, education, and politics; the effect they say is described as small, because the process is not to revolutionise or renew, but only to 192 THE YI KING. TEXT.
Vii rE Ur HEXAGRAM Tui intimates that (under its conditions) there will be progress and attainment. (But) it will be advantageous to be firm and correct.
correct and improve. Such as it is, however, it requires the operation of the strong and virtuous, ‘ the great man.’ Even all this criticism is not entirely satisfactory.
Line 1 is weak, where it should be strong. The movements of its subject are expressive of perplexity. He wants vigour and decision.
Line 2 is strong, and in the right place, and has a good auspice. Things are placed or hidden beneath a couch or bed; and the subject of the line appears as searching for them. He calls in divi- nation to assist his judgment, and exorcists to expel for him what is bad. The work is great and difficult, so that he appears almost distracted by it; but the issue is good. For this successful expla- nation of the line, I am indebted to the Khang-hs? editors. The writer of the Text believed of course in divination and exorcism; which was his misfortune rather than his fault or folly.
Line 3 is in the right place for a strong line. But its position at the top of the lower trigram is supposed to indicate the restlessness, and here the vehemence, of its subject. And 6 is no proper correlate. All the striving is ineffective, and there is occasion for regret.
Line 4 is weak, as is its correlate in 1. But 4 is a proper place for a weak line, and it rests under the shadow of the strong and central 5. Hence the omens of evil are counteracted; and a good auspice is obtained. The game caught in hunting was divided into three portions:—the first for use in sacrifices; the second for the entertainment of visitors; and the third for the kitchen generally. A hunt which yielded enough for all these purposes was deemed very successful.
On line 5 AKhang-jze says:—‘It is the seat of honour, and the SECT. II. THE TUI HEXAGRAM. 193 1. The first line, undivided, shows the pleasure of (inward) harmony. There will be good fortune.
2. The second line, undivided, shows the pleasure arising from (inward) sincerity. There will be good fortune. Occasion for repentance will disappear.
3. The third line, divided, shows its subject bringing round himself whatever can give pleasure. There will be evil.
4. The fourth line, undivided, shows its subject deliberating about what to seek his pleasure in, and not at rest. He borders on what would be injurious, but there will be cause for Joy.
5- The fifth line, undivided, shows its subject trusting in one who would injure him. The situa- tion is perilous.
6. The topmost line, divided, shows the pleasure of its subject in leading and attracting others.
place for the lord of Sun, from whom there issue all charges and commands. It is central and correct; we must find in its subject the qualities denoted by Sun in their greatest excellence. But those qualities are docility and accordance with what is right; and the advantage of firm correctness is insisted on. With this all will be right.’ With the concluding sentence compare the conclusion of the Thwan of hexagram 18.
The evil that paragraph 6 concludes with would arise from the quality of Sun being carried to excess. I have followed the Khang-hst editors in adopting a change of one character in the received Text.
LVIII. The trigram Tui symbolises water as collected in a marsh or lake; and its attribute or virtus is pleasure or com- placent satisfaction. It is a matter of some difficulty to determine in one’s mind how this attribute came to be connected with the trigram. The Khang-hstf editors say:—‘ When the airs of spring begin to blow, from the collections of water on the earth the moistening vapours rise up (and descend again); so, when the breath of health is vigorous in a man’s person, the hue of it is 194 THE Yi KING. TEXT.
LIX. Ture Hwdn HEeExAGRAM.
HwéAn intimates that (under its conditions) there will be progress and success. The king goes to his ancestral temple; and it will be advantageous to displayed in his complexion. Akin to this is the significance of the hexagram Tui representing a marsh, as denoting pleasure. Although the yin lines give it its special character they owe their power and effect to the yang; so when the qualities of mildness and harmony prevail in a man, without true-heartedness and in- tegrity to control and direct them, they will fail to be correct, and may degenerate into what is evil. Hence it is said that it will be advantageous to be firm and correct!’
The feeling then of pleasure is the subject of this hexagram. The above quotation sufficiently explains the concluding characters of the Thwan; but where is the intimation in Tui of progress and attainments? It is supposed to be in the one weak line surmount- ing each trigram and supported by the two strong lines. Fancy sees in that mildness and benignity energised by a double portion of strength.
Line 1, strong in the place of strength, with no proper correlate above, is thus confined to itself. But its subject is sufficient for himself. There will be good fortune.
Line 2, by the rule of place, should be weak, but it is strong. Without any proper correlate, and contiguous to the weak 3, the subject of it might be injuriously affected, and there would be cause for repentance. But the sincerity natural in his central position counteracts all this.
The view of the third paragraph that appears in the translation is derived from the Khang-hs? editors. The evil threatened in it would be a consequence of the excessive devotion of its subject to pleasure.
‘The bordering on what is injurious’ in paragraph 4 has refer- ence to the contiguity of line 4 to the weak 3. That might have SECT. II. THE HWAN HEXAGRAM. 195 cross the great stream. It will be advantageous to be firm and correct.
1. The first line, divided, shows its subject en- gaged in rescuing (from the impending evil) and having (the assistance of) a strong horse. There will be good fortune.
2. The second line, undivided, shows its subject, amid the dispersion, hurrying to his contrivance (for security). All occasion for repentance will disappear.
3. The third line, divided, shows its subject discarding any regard to his own person. ‘There will be no occasion for repentance.
4. The fourth line, divided, shows its subject scattering the (different) parties (in the state); which leads to great good fortune. From the dispersion (he collects again good men standing out, a crowd) like a mound, which is what ordinary men would not have thought of.
5. The fifth line, undivided, shows its subject amidst the dispersion issuing his great announce- ments as the perspiration (flows from his body).
an injurious effect; but the subject of 4 reflects and deliberates before he will yield to the seduction of pleasure, and there is cause for joy.
The danger to the subject of line 5 is from the weak 6 above, in whom he is represented as ‘trusting.’ Possibly his own strength and sincerity of mind may be perverted into instruments of evil; but possibly, they may operate beneficially.
The symbolism of paragraph 6 is akin to that of 3, though no positive auspice is expressed. The subject of line 3 attracts others round itself for the sake of pleasure; the subject of this leads them to follow himself in quest of it.
196 THE Yi KING. TEXT.
He scatters abroad (also) the accumulations in the royal granaries. There will be no error.
6. The topmost line, undivided, shows its subject disposing of (what may be called) its bloody wounds, and going and separating himself from its anxious fears. There will be no error.
LIX. HwA4n, the name of this hexagram, denotes a state of dissipation or dispersion. It is descriptive primarily of men’s minds alienated from what is right and good. This alienation is sure to go on to disorder in the commonwealth; and an attempt is made to show how it should be dealt with and remedied.
The figure is made up of one of the trigrams for water and over it that for wind. Wind moving over water seems to disperse it, and awakes naturally in the beholder the idea of dissipation.
The intimation of progress and success is supposed to be given by the strong lines occupying the central places. The king goes to the ancestral temple, there to meet with the spirits of his ancestors. His filial piety moves them by the sincerity of its manifestation. Those spirits come and are present. Let filial piety—in our language, let sincere religion—rule in men’s minds, and there will be no alienation in them from what is right and good or from one another. And if the state of the country demand a great or hazardous enterprise, let it be undertaken. But whatever is done, must be done with due attention to what is right, firmly and correctly.
Line 1, at the commencement of the hexagram, tells us that the evil has not yet made great progress, and that dealing with it will be easy. But the subject of the line is weak, and in an odd place. He cannot cope with the evil himself. He must have help, and he finds that in a strong horse, which description is understood to be symbolical of the subject of the strong second line.
Line 2 is strong, but in an even place. That place is, indeed, the central, but the attribute of the lower trigram Khan is peril. These conditions indicate evil, and action will be dangerous; but the subject of 2 looks to 1 below him, and takes shelter in union with its subject. Since the commentary of AAang-zze, this has been the interpretation of the line.
Line 3 is weak, and in an odd place. A regard for himself that would unfit its subject for contributing any service to the work of SECT. II. THE KIEH HEXAGRAM. 197 LX. Tue AIEWn HEXAGRAM.
Kieh intimates that (under its conditions) there will be progress and attainment. (But) if the regu- lations (which it prescribes) be severe and difficult, they cannot be permanent.
1. The first line, undivided, shows its subject not the hexagram might be feared; but he discards that regard, and will do nothing to be repented of. There is a change of style in the Chinese text at this point. As Wang Shan-3ze (Yiian dynasty) says:—‘ Here and henceforth the scattering is of what should be scattered, that what should not be scattered may be collected.’
Line 4, though weak, is in its correct place, and adjoins the strong 5, which is in the ruler’s seat. The subject of 4, therefore, will fitly represent the minister, to whom it belongs to do a great part in remedying the evil of dispersion. And this he does. He brings dissentient partizanship to an end; and not satisfied with that, he collects multitudes of those who had been divided into a great body so that they stand out conspicuous like a hill.
Line 5 gives us the action of the ruler himself;—by his proclama- tions, and by his benevolence. A Hsi and other critics enlarge on the symbolism of the perspiration, which they think much to the point. P. Regis avoids it, translating—‘Ille, magnas leges dissipans, facit ut penetrent(ur?).’ Canon McClatchie has an ingenious and original, so far as my Chinese reading goes, note upon it:—‘ As sweat cures fevers, so do proclamations cure rebel- lions.’ Both of these translators miss the meaning of the other instance of the king’s work.
Line 6 is occupied by a strong line, which has a proper correlate in 3; but 3 is at the top of the trigram of peril. The subject of 6 hurries away from association with the subject of it, but does so in the spirit of the hexagram, so that there is no error or blame attaching to him.
198 THE Yi KING. TEXT.
quitting the courtyard outside his door. There will be no error.
2. The second line, undivided, shows its subject not quitting the courtyard inside his gate. There will be evil.
3. The third line, divided, shows its subject with no appearance of observing the (proper) regulations, in which case we shall see him lamenting. But there will be no one to blame (but himself).
4. The fourth line, divided, shows its subject quietly and naturally (attentive to all) regulations. There will be progress and success.
5. The fifth line, undivided, shows its subject sweetly and acceptably enacting his regulations. There will be good fortune. The onward progress with them will afford ground for admiration.
6. The topmost line, divided, shows its subject enacting regulations severe and difficult. Even with firmness and correctness there will be evil. But though there will be cause for repentance, it will (by and by) disappear.
LX. The primary application of the character Kieh was to denote the joints of the bamboo; it is used also for the joints of the human frame; and for the solar and other terms of the year. Whatever makes regular division may be denominated a Kieh; there enter into it the ideas of regulating and restraining; and the subject of this hexagram is the regulations of government enacted for the guidance and control of the people. How the constituent trigrams are supposed to suggest or indicate this meaning will be seen in Appendix II.