I must refer the reader to the translation in the body of the volume for the gth paragraph, which is too long to be introduced here. As the 8th speaks directly of God, the gth, we are told, ‘speaks of all things following Him, from spring to winter from the east to the north, in His progress throughout the year.’ In words strikingly like those of the apostle Paul, when writing his Epistle to the Romans, Wan Khung-jung (of the Khang-hsi period) and his son, in their admirable work called, ‘A New Digest of Collected Expla- nations of the Yi King,’ say:—‘ God (Himself) cannot be seen; we see Him in the things (which He produces).’ The first time I read these paragraphs with some understanding, I thought of Thomson’s Hymn on the Seasons, and I have thought of it in connexion with them a hundred times since. Our English poet wrote:— ‘These, as they change, Almighty Father, these Are but the varied God. The rolling year Is full of Thee. Forth in the pleasing spring Thy beauty walks, Thy tenderness and love. Then comes Thy glory in the summer months, With light and heat refulgent. Then Thy sun Shoots full perfection through the swelling year. Thy bounty shines in autumn unconfined, And spreads a common feast for all that lives. In winter awful Thou!’
Prudish readers have found fault with some of Thomson’s expressions, as if they savoured of pantheism. The language of the Chinese writer is not open to the same captious objection. Without poetic ornament, or swelling phrase of any kind, he gives emphatic testimony to God as re- newing the face of the earth in spring, and not resting till He has crowned the year with His goodness.
And there is in the passage another thing equally wonderful. The 1oth paragraph commences:—‘ When we speak of Spirit, we mean the subtle presence (and operation of God) with all things;’ and the writer goes on to illustrate this sentiment from the action and influences symbolised CH. III. INTRODUCTION. 53 by the six ‘children, or minor trigrams,—water and fire, thunder and wind, mountains and collections of water. Ka Hsi says, that there is that in the paragraph which he does not understand. Some Chinese scholars, however, have not been far from descrying the light that is in it. Let Liang Yin, of our fourteenth century, be adduced as an example of them. He says:—'The spirit here simply means God. God is the personality (literally, the body or substantiality) of the Spirit; the Spirit is God in opera- tion. He who is lord over and rules all things is God; the subtle presence and operation of God with all things is by His Spirit’ The language is in fine accord with the definition of shin or spirit, given in the 3rd Appendix, Section 1, 32.
I wish that the Treatise on the Trigrams had ended with the 10th paragraph. The writer had gradually risen to a noble Concluding elevation of thought from which he plunges paragraphs. jnto a slough of nonsensical remarks which it would be difficult elsewhere to parallel. I have referred on p. 31 to the judgment of P. Regis about them. He could not receive them as from Confucius, and did not take the trouble to translate them, and transfer them to his own pages. My plan required me to translate everything published in China as a part of the Yi King; but I have given my rea- sons for doubting whether any portion of these Appendixes be really from Confucius. There is nothing that could better justify the supercilious disregard with which the classical literature of China is frequently treated than to insist on the concluding portion of this treatise as being from the pencil of its greatest sage. I have dwelt at some length on the 14th paragraph, because of its mythological semblance; but among the eight paragraphs that follow it, it would be difficult to award the palm for silliness. They are descriptive of the eight trigrams, and each one enu- merates a dozen or more objects of which its subject is symbolical. The writer must have been fond of and farniliar with horses. A‘hien, the symbol properly of heaven, suggests to him the idea of a good horse; an old horse; a lean horse; and a piebald. an, the symbol of thunder, suggests the 54 THE Yi KING. CH. III. eR eee idea of a good neigher; of the horse with white hind-legs; of the prancing horse; and of one with a white star in his forehead. Khan, the symbol of water, suggests the idea of the horse with an elegant spine; of one with a high spirit; of one with a drooping head; and of one with a shambling step. The reader will think he has had enough of these symbolisings of the trigrams. I cannot believe that the earlier portions and this concluding portion of the treatise were by the same author. If there were any evidence that paragraphs 8 to 10 were by Confucius, I should say that they were worthy, even more than worthy, of him; what follows is mere drivel. Horace’s picture faintly pourtrays the inconsistency between the parts:-— ‘Desinit in piscem mulier formosa superne.’ p In reviewing the second of these Appendixes, I was led to speak of the original significance of the trigrams, in opposition to the views of some Chinese who pretend that they can find in them the physical truths discovered by the researches of western science. May I not say now, after viewing the phase of them presented in these paragraphs, that they were devised simply as aids to divination, and partook of the unreasonableness and uncertainty belonging to that?
g. The sixth Appendix is the Treatise on the Sequence of the Hexagrams, to which allusion has been made more The sixth than once. It is not necessary to dwell on Appendix. it at length. King Wé&n, it has been seen, gave a name to each hexagram, expressive of the idea— some moral, social, or political truth—which he wished to set forth by means of it; and this name enters very closely into its interpretation. The author of this treatise endeavours to explain the meaning of the name, and also the sequence of the figures, or how it is that the idea of the one leads on to that of the next. Vet the reader must not expect to find in the 64 a chain ‘of linked sweetness long drawn out.” The connexion between any two is generally sufficiently close; but on the whole the essays, which I have said they form, resemble ‘a heap of orient pearls at random strung.’ The changeableness of human CH. Ill. INTRODUCTION. 55 ee eee en es affairs is a topic never long absent from the writer’s mind. He is firmly persuaded that ‘the fashion of the world passeth away.’ Union is sure to give place to separation, and by and by that separation will issue in re-union.
There is nothing in the treatise to suggest anything about its authorship; and as the reader will see from the notes, we are perplexed occasionally by meanings given to the names that differ from the meanings in the Text.
10. The last and least Appendix is the seventh, called The seventh 94 Kwa Kwan, or ‘Treatise on the Lineal Appendix. Figures taken promiscuously,—not with re- gard to any sequence, but as they approximate, or are opposed, to one another in meaning. It is in rhyme, more- over, and this, as much as the meaning, determined, no doubt, the grouping of the hexagrams. The student will learn nothing of value from it; it is more a ‘jeu d’esprit ’ than anything else.
hz mh Preis ee ee | ee «hr dr ee oon i liane age @ylg ey eins ode’ geste’ > taal wi end ‘sx nuitens. tit soothe scl, Manguthe: rhs i edatiedtie nates daly et bangle ae ilivet Cea inet cbekr Sate Ataptis dealt eseaay satay Bae eg heeaeb Sets <* (shade dlriven| hag! arb anil Cntay eigiterts oh wigan Viel hieabeied eebedalaite L SEL gv 20h sein <a) CeeR Peake ctdriae tHe, » ~ 6 Rad ary radars 4 si stinnggA del bel pet othe ope Sa Sidr Ao e's sane, ene UI 1. — Wee om sovat corns K, my >tLitho aes verte er’swi “394, MoT ares eh sd ecient) ai (ort Bie 48 “in Peet asi Ayes WY weave oe, wictd has 3209 f ; iy Ton ct a Sek AaTtChe bil aphe Ln ate estab ts GIL. ore et Hh i tana ss se eel ct eatice 40 35t Fpnier ; Peas i iSevce tee een Tiel mae ae ee a EET > he tory ri orbe pe raw ba s Z a - te ar S Meche te By tt (Gis eraos SSSRONG i erecr 1H YU alins iu water emt tis treaties i eae Ee if 1 Gel ais pis oF ine TAY. 0g: te’ hetnls t di | WS TE DO Sat i lee _ ot Ve F ‘ a © Atay eri lets eel; Tue Hexacrams, in the order in which they appear in the Yi, and were arranged by king Wan.
khien khwan Aun hsii THE il. <= wo a ill iI hsido £0 li thai I2 13 thung zan 14 a ya { sul co il |. : il li lin LMI : m HN.
TTT “TH 20 21 shih 22 pi 23 On A wil wang Im | ° oO 2 ~ 4 ‘Ailit TWH alll ml ‘ll 26 ta kAd 27 a -n = 37 38 ta Awang 6 ming 1 zan kia khwei lilt 41 42 sun ic kwai > te <a i Ss cl Hl.
wo S af c 3 = aed ) hwan ‘eal | all i es kweli mel fang a q il Al il S ie = <3 = -~ Wile kieh Aung ft : hsido kwo ki Sa PLA TiEselh FiIGiels Tue Hexacrans, exhibited circularly and in a square, according to the natural process of development from the whole and divided lines, and the order of arrangement ascribed to Ff-hsi.
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TW] ALWITd Spat eam Vin laste oil Nae i eae et a IN ee I Ture AwyreN HEXAGRAM.
Explanation of the entire figure by king Wan. Khien (represents) what is great and originating, penetrating, advantageous, correct and firm.
Explanation of the separate lines by the duke of Aau.
1. In the first (or lowest) line, undivided, (we see its subject as) the dragon lying hid (in the deep). It is not the time for active doing.
2. In the second line, undivided, (we see its sub- ject as) the dragon appearing in the field. It will be advantageous to meet with the great man.
3. In the third line, undivided, (we see its subject as) the superior man active and vigilant all the day, and in the evening still careful and apprehensive. (The position is) dangerous, but there will be no mistake.
4. In the fourth line, undivided, (we see its sub- ject as the dragon looking) as if he were leaping up, but still in the deep. There will be no mistake.
5. In the fifth line, undivided, (we see its subject as) the dragon on the wing in the sky. It will be advantageous to meet with the great man.
58 THE Yi KING. TEXT.
6. In the sixth (or topmost) line, undivided, (we see its subject as) the dragon exceeding the proper limits. There will be occasion for repentance.
7. (The lines of this hexagram are all strong and undivided, as appears from) the use of the number nine. If the host of dragons (thus) appearing were to divest themselves of their heads, there would be good fortune.
The Text under each hexagram consists of one paragraph by king Wan, explaining the figure as a whole, and of six (in the case of hexagrams 1 and 2, of seven) paragraphs by the duke of Kau, explaining the individual lines. The explanatory notices introduced above to this effect will not be repeated. A double space will be used to mark off the portion of king Wan from that of his son.
Each hexagram consists of two of the trigrams of Ffi-hs?, the lower being called ‘the inner,’ and the one above ‘the outer.’ The lines, however, are numbered from one to six, commencing with the lowest. ‘To denote the number of it and of the sixth line, the terms for ‘commencing’ and ‘topmost’ are used. The inter- mediate lines are simply ‘second, ‘third? &c. As the lines must be either whole or divided, technically called strong and weak, yang and yin, this distinction is indicated by the application to them of the numbers nine and six. All whole lines are nine, all divided lines, six.
Two explanations have been proposed of this application of these numbers. The Ahien trigram, it is said, contains 3 strokes (==), and the Khwan 6 (== =). But the yang contains the yin in itself, and its representative number will be 3+6=09, while the yin, not containing the yang, will only have its own number or 6. This explanation, entirely arbitrary, is now deservedly abandoned. The other is based on the use of the ‘four Hsiang,’ or emblematic figures ( the great’ Gr“oldayany) ————— the young yang, == == the old yin, and === the young yin). To these are assigned (by what process is unimportant for our present purpose) the numbers 9g, 8, 7, 6. They were ‘the old yang, represented by g, and ‘the old yin,’ represented by 6, that, in the manipulation of the stalks to form new diagrams, determined the changes of figure; and so g and 6 came to be used as the SECT 4:1: THE KHWAN HEXAGRAM. 59 Il. Tue Kuwadan HeExacram.
K hwAn (represents) what is great and originating, penetrating, advantageous, correct and having the firmness of a mare. When the superior man (here names of a yang line and a yin line respectively. This explana- tion is now universally acquiesced in. The nomenclature of first nine, nine two, &c., or first six, six two, &c., however, is merely a jargon; and I have preferred to use, instead of it, in the translation, in order to describe the lines, the names ‘ undivided’ and ‘ divided.’
I. Does king Wan ascribe four attributes here to AAien, or only two? According to Appendix IV, always by Chinese writers assigned to Confucius, he assigns four, corresponding to the princi- ples of benevolence, righteousness, propriety, and knowledge in man’s nature. XA Hsi held that he assigned only two, and that we should translate, ‘greatly penetrating,’ and ‘ requires to be correct and firm,’ two responses in divination. Up and down throughout the Text of the 64 hexagrams, we often find the characters thus coupled together. Both interpretations are possible. I have followed what is accepted as the view of Confucius. It would take pages to give a tithe of what has been written in justification of it, and to reconcile it with the other.
‘The dragon’ is the symbol employed by the duke of Kau to represent ‘the superior man’ and especially ‘the great man,’ exhibiting the virtues or attributes characteristic of heaven. The creature’s proper home is in the water, but it can disport itself on the land, and also fly and soar aloft. It has been from the earliest time the emblem with the Chinese of the highest dignity and wis- dom, of sovereignty and sagehood, the combination of which con- stitutes ‘the great man.’ One emblem runs through the lines of many of the hexagrams as here.
But the dragon appears in the sixth line as going beyond the proper limits. The ruling-sage has gone through all the sphere in which he is called on to display his attributes; it is time for him to relax. The line should not be always pulled tight; the bow should not be always kept drawn. The unchanging use 60 THE Yi KING. TEXT.
intended) has to make any movement, if he take the initiative, he will go astray; if he follow, he will find his (proper) lord. The advantageousness will be seen in his getting friends in the south-west, and losing friends in the north-east. If he rest in cor- rectness and firmness, there will be good fortune.
1. In the first line, divided, (we see its subject) treading on hoarfrost. The strong ice will come (by and by).
2. The second line, divided, (shows the attribute of) being straight, square, and great. (Its opera- tion), without repeated efforts, will be in every respect advantageous.
3. The third line, divided, (shows its subject) keeping his excellence under restraint, but firmly maintaining it. If he should have occasion to en- gage in the king’s service, though he will not claim the success (for himself), he will bring affairs to a good issue.
4. The fourth line, divided, (shows the symbol of) a sack tied up. There will be no ground for blame or for praise.
5. The fifth line, divided, (shows) the yellow lower garment. There will be great good fortune.
of force will give occasion for repentance. The moral meaning found in the line is that ‘the high shall be abased.’
The meaning given to the supernumerary paragraph is the opposite of that of paragraph 6. The ‘host of dragons without their heads’ would give us the next hexagram, or Khw4n, made up of six divided lines. Force would have given place to submission, and haughtiness to humility; and the result would be good fortune. Such at least is the interpretation of the paragraph given in a narrative of the 30-Xwan under sB.c. 513. For further explanation of the duke of Kau’s meaning, see Appendixes II and IV.
SECT. I. THE KHWAN HEXAGRAM. 61 6. The sixth line, divided, (shows) dragons fight- ing in the wild. Their blood is purple and yellow.
7. (The lines of this hexagram are all weak and divided, as appears from) the use of the number six. If those (who are thus represented) be per- petually correct and firm, advantage will arise.
II. The same attributes are here ascribed to Khwan, as in the former hexagram to Khien;—but with a difference. The figure, made up of six divided lines, expresses the ideal of subordination and docility. The superior man, represented by it, must not take the initiative; and by following he will find his lord,—the subject, that is of Kien. Again, the correctness and firmness is defined to be that of ‘a mare,’ ‘docile and strong,’ but a creature for the service of man. That it is not the sex of the animal which the writer has chiefly in mind is plain from the immediate mention of the superior man, and his lord.
That superior man will seek to bring his friends along with him- self to serve his ruler. But according to the arrangement of the trigrams by king WAn, the place of Khwa4n is in the south-west, while the opposite quarter is occupied by the yang trigram Ka4n, as in Figure 2, Plate III. All that this portion of the Thwan says is an instruction to the subject of the hexagram to seek for others of the same principles and tendencies with himself to serve their common lord. But in quietness and firmness will be his strength.
The symbolism of the lines is various. Paragraph 2 presents to us the earth itself, according to the Chinese conception of it, as a great cube. To keep his excellence under restraint, as in para- graph 3, is the part of a minister or officer, seeking not his own glory, but that of his ruler. Paragraph 4 shows its subject exer- cising a still greater restraint on himself than in paragraph 3. There is an interpretation of the symbolism of paragraph 5 in a narrative of the 30 Awan, under the 12th year of duke Ado, B.C. 530. ‘Yellow’ is one of the five ‘correct’ colours, and the colour of the earth. ‘The lower garment’ is a symbol of humility. The fifth line is the seat of honour. If its occupant possess the qualities indicated, he will be greatly fortunate.
See the note on the sixth line of hexagram 1. What is there said to be ‘beyond the proper limits’ takes place here ‘in the wild.’ The humble subject of the divided line is transformed into a 62 THE Yi KING. TEXT.
Ill. Tur Aun HeExacram.
Kun (indicates that in the case which it pre- supposes) there will be great progress and success, and the advantage will come from being correct and firm. (But) any movement in advance should not be (lightly) undertaken. There will be advantage in appointing feudal princes.
1. The first line, undivided, shows the difficulty (its subject has) in advancing. It will be advanta- geous for him to abide correct and firm; advan- tageous (also) to be made a feudal ruler.
2. The second line, divided, shows (its subject) distressed and obliged to return; (even) the horses of her chariot (also) seem to be retreating. (But) not by a spoiler (is she assailed), but by one who seeks her to be his wife. The young lady maintains her firm correctness, and declines a union. After ten years she will be united, and have children.
3. The third line, divided, shows one following the deer without (the guidance of) the forester, and only finding himself in the midst of the forest. The superior man, acquainted with the secret risks, thinks it better to give up the chase. If he went forward, he would regret it.
dragon, and fights with the true dragon, the subject of the undivided line. They fight and bleed, and their blood is of the colour proper to heaven or the sky, and the colour proper to the earth. Paragraph 7 supposes that the hexagram KhwaAn should become changed into Khien;—the result of which would be good.
SECT. I. THE KUN HEXAGRAM. 63 4. The fourth line, divided, shows (its subject as a lady), the horses of whose chariot appear in retreat. She seeks, however, (the help of) him who seeks her to be his wife. Advance will be fortu- nate; all will turn out advantageously.
5. The fifth line, undivided, shows the difficulties in the way of (its subject’s) dispensing the rich favours that might be expected from him. With firm- ness and correctness there will be good fortune in small things; (even) with them in great things there will be evil.
6. The topmost line, divided, shows (its subject) with the horses of his chariot obliged to retreat, and weeping tears of blood in streams.
III. The character called Kun is pictorial, and was intended to show us how a plant struggles with difficulty out of the earth, rising gradually above the surface. This difficulty, marking the first stages in the growth of a plant, is used to symbolise the struggles that mark the rise of a state out of a condition of disorder, consequent on a great revolution. The same thing is denoted by the combination of the trigrams that form the figure;—as will be seen in the notes on it under Appendix II.
I have introduced within parentheses, in the translation, the words ‘in the case which the hexagram presupposes.’ It is necessary to introduce them. King Wan and his son wrote, as they did in every hexagram, with reference to a particular state of affairs which they had in mind. This was the unspoken text which controlled and directed all their writing; and the student must try to get hold of this, if he would make his way with comfort and success through the Yi. Wé&n saw the social and political world around him in great disorder, hard to be remedied. But he had faith in himself and the destinies of his House. Let there be prudence and caution, with unswerving adherence to the right; let the government of the different states be entrusted to good and able men:—then all would be well. ' The first line is undivided, showing the strength of its subject. He will be capable of action, and his place in the trigram of mobility will the more dispose him to it. But above him is the 64 THE Yf KING. TEXT.
IV. Tue MAno HeExacram.
Mang (indicates that in the case which it pre- supposes) there will be progress and success. I do not (go and) seek the youthful and inexperienced, trigram of peril; and the lowest line of that, to which especially he must look for response and co-operation, is divided and weak. Hence arise the ideas of difficulty in advancing, the necessity of caution, and the advantage of his being clothed with authority.
To the subject of the second line, divided, advance is still more difficult. He is weak in himself; he is pressed by the subject of the strong line below him. But happily that subject, though strong, is correct; and above in the fifth line, in the place of authority, is the strong one, union with whom and the service of whom should be the objects pursued. All these circumstances suggested to the duke of Aau the idea of a young lady, sought in marriage by a strong wooer, when marriage was unsuitable, rejecting him, and finally, after ten years, marrying a more suitable, the only suitable, match for her.
The third line is divided, not central, and the number of its place is appropriate to the occupancy of a strong line. All these things should affect the symbolism of the line. But the outcome of the whole hexagram being good, the superior man sees the imme- diate danger and avoids it.
The subject of the fourth line, the first of the upper trigram, has recourse to the strong suitor of line 1, the first of the lower trigram; and with his help is able to cope with the difficulties of the position, and go forward.
The subject of the fifth line is in the place of authority, and should show himself a ruler, dispensing benefits on a great scale. But he is in the very centre of the trigram denoting perilousness, and line 2, which responds to 5, is weak. Hence arises the sym- bolism, and great things should not be attempted.
The sixth line is weak;_ the third responding to it is also weak; it is at the extremity of peril; the game is up. What can remain for its subject in such a case but terror and abject weeping?
SECT. I. THE MANG HEXAGRAM. 65 but he comes and seeks me. When he shows (the sincerity that marks) the first recourse to divination, I instruct him. If he apply a second and third time, that is troublesome; and I do not instruct the troublesome. There will be advantage in being firm and correct.
1. The first line, divided, (has respect to) the dispelling of ignorance. It will be advantageous to use punishment (for that purpose), and to re- move the shackles (from the mind). But going on in that way (of punishment) will give occasion for regret.
2, The second line, undivided, (shows its subject) exercising forbearance with the ignorant, in which there will be good fortune; and admitting (even) the goodness of women, which will also be fortunate. (He may be described also as) a son able to (sustain the burden of) his family.
3. The third line, divided, (seems to say) that one should not marry a woman whose emblem it might be, for that, when she sees a man of wealth, she will not keep her person from him, and in no wise will advantage come from her.
4. The fourth line, divided, (shows its subject as if) bound in chains of ignorance. ‘There will be occasion for regret.
s. The fifth line, divided, shows its subject as a simple lad without experience. There will be good fortune.
6. In the topmost line, undivided, we see one smiting the ignorant (youth). But no advantage 66 THE YI KING. TEXT.
will come from doing him an injury. Advantage would come from warding off injury from him.
IV. As Aun shows us plants struggling from beneath the sur- face, Mang suggests to us the small and undeveloped appearance which they then present; and hence it came to be the symbol of youthful inexperience and ignorance. The object of the hexagram is to show how such a condition should be dealt with by the parent and ruler, whose authority and duty are represented by the second and sixth, the two undivided lines. All between the first and last sentences of the Thwan must be taken as an oracular response received by the party divining on the subject of enlightening the youthful ignorant. This accounts for its being more than usually enigmatical, and for its being partly rhythmical. See Appendix I, in loc.
The subject of the first line, weak, and at the bottom of the figure, is in the grossest ignorance. Let him be punished. If punishment avail to loosen the shackles and manacles from the mind, well; if not, and punishment be persevered with, the effect will be bad.
On the subject of the second line, strong, and in the central place, devolves the task of enlightening the ignorant; and we have him discharging it with forbearance and humility. In proof of his generosity, it is said that ‘he receives,’ or learns from, even weak and ignorant women. He appears also as ‘a son’ taking the place of his father.
The third line is weak, and occupies an odd place belonging properly to an undivided line; nor is its place in the centre. All these things give the subject of it so bad a character.
The fourth line is far from both the second and sixth, and can get no help from its correlate,—the first line, weak as itself. What good can be done with or by the subject of it?
The fifth line is in the place of honour, and has for its correlate the strong line in the second place. Being weak in itself, it is taken as the symbol of a simple lad, willing to be taught.
The topmost line is strong, and in the highest place. It is natural, but unwise, in him to use violence in carrying on his educational measures. A better course is suggested to him.
Sherr. THE HSU HEXAGRAM. 67 V. Tue Hst’ HExacRam.
H sii intimates that, with the sincerity which is declared in it, there will be brilliant success. With firmness there will be good fortune; and it will be advantageous to cross the great stream.
1. The first line, undivided, shows its subject waiting in the distant border. It will be well for him constantly to maintain (the purpose thus shown), in which case there will be no error.
2, The second line, undivided, shows its subject waiting on the sand (of the mountain stream). He will (suffer) the small (injury of) being spoken (against), but in the end there will be good fortune.
3. The third line, undivided, shows its subject in the mud (close by the stream). He thereby invites the approach of injury.
4. The fourth line, divided, shows its subject waiting in (the place of) blood. But he will get out of the cavern.
5. The fifth line, undivided, shows its subject waiting amidst the appliances of a feast. Through his firmness and correctness there will be good fortune.
6. The topmost line, divided, shows its subject entered into the cavern. (But) there are three guests coming, without being urged, (to his help).
68 THE Yi KING. TEXT.
If he receive them respectfully, there will be good fortune in the end.
V. Hsii means waiting. Strength confronted by peril might be expected to advance boldly and at once to struggle with it; but it takes the wiser plan of waiting till success is sure. This is the lesson of the hexagram. That ‘sincerity is declared in it’ is proved from the fifth line in the position of honour and authority, central, itself undivided and in an odd place. In such a case, nothing but firm correctness is necessary to great success.
‘Going through a great stream,’ an expression frequent in the Yi, may mean undertaking hazardous enterprises, or encountering great difficulties, without any special reference; but more natural is it to understand by ‘the great stream’ the Yellow river, which the lords of Kau must cross in a revolutionary movement against the dynasty of Yin and its tyrant. The passage of it by king W4, the son of W4n in B.c. 1122, was certainly one of the greatest deeds in the history of China. It was preceded also by long ‘ waiting,’ till the time of assured success came.
‘The border’ under line 1 means the frontier territory of the state. There seems no necessity for such a symbolism. ‘The sand’ and ‘the mud’ are appropriate with reference to the watery defile; but it is different with ‘the border.’ The subject of the line appears at work in his distant fields, not thinking of anything but his daily work; and he is advised to abide in that state and mind.
‘The sand’ of paragraph 2 suggests a nearer approach to the defile, but its subject is still self-restrained and waiting. I do not see what suggests the idea of his suffering from ‘the strife of tongues.’
In paragraph 3 the subject is on the brink of the stream. His advance to that position has provoked resistance, which may result in his injury.
Line 4 has passed from the inner to the upper trigram, and entered on the scene of danger and strife; —‘ into the place of blood.’ Its subject is ‘weak and in the correct place for him;’ he therefore retreats and escapes from the cavern, where he was engaged with his enemy.
Line 5 is strong and central, and in its correct place, being that of honour. All good qualities therefore belong to the subject of it, who has triumphed, and with firmness will triumph still more.
Line 6 is weak, and has entered deeply into the defile and its caverns. What will become of its subject? His correlate is the SECT. I. THE SUNG HEXAGRAM. 69 VI. Tue Sunc HExaAGRaAM.
Sung intimates how, though there is sincerity in one’s contention, he will yet meet with opposition and obstruction; but if he cherish an apprehensive caution, there will be good fortune, while, if he must prosecute the contention to the (bitter) end, there will be evil. It will be advantageous to see the great man; it will not be advantageous to cross the great stream.
1. The first line, divided, shows its subject not perpetuating the matter about which (the contention is). He will suffer the small (injury) of being spoken against, but the end will be fortunate.
2. The second line, undivided, shows its subject unequal to the contention. If he retire and keep concealed (where) the inhabitants of his city are (only) three hundred families, he will fall into no mistake.
3. The third line, divided, shows its subject keeping in the old place assigned for his support, and firmly correct. Perilous as the position is, there will be good fortune in the end. Should he perstrong line 3 below, which comes with its two companions to his help. If they are respectfully received, that help will prove effectual. P. Regis tries to find out a reference in these ‘three guests’ to three princes who distinguished themselves by taking part with Kau in its struggle with Yin or Shang; see vol. i, pp. 279-282. I dare not be so confident of any historical reference.
70 THE Yi KING. TEXT.
chance engage in the king’s business, he will not (claim the merit of) achievement.
4. The fourth line, undivided, shows its subject unequal to the contention. He returns to (the study of Heaven's) ordinances, changes (his wish to contend), and rests in being firm and correct. There will be good fortune.
5. The fifth line, undivided, shows its subject contending;—and with great good fortune.
6. The topmost line, undivided, shows how its subject may have the leathern belt conferred on him (by the sovereign), and thrice it shall be taken from him in a morning.