1. In the first line, undivided, there is no ap- proach to what is injurious, and there is no error. Let there be a realisation of the difficulty (and danger of the position), and there will be no error (to the end).
2. In the second line, undivided, we have a large waggon with its load. In whatever direction advance is made, there will be no error.
3. The third line, undivided, shows us a feudal prince presenting his offerings to the Son-of Heaven. A small man would be unequal (to such a duty).
4. The fourth line, undivided, shows its subject keeping his great resources under restraint. There will be no error.
5. The fifth line, divided, shows the sincerity of its subject reciprocated by that of all the others (represented in the hexagram). Let him display a proper majesty, and there will be good fortune.
6. The topmost line, undivided, shows its subject with help accorded to him from Heaven. There will be good fortune, advantage in every respect.
XIV. Ta Yi means ‘Great Havings;’ denoting in a kingdom a state of prosperity and abundance, and in a family or individual, SECT. I. THE KHIEN HEXAGRAM. 89 i XV. Tue KxIEN HEXAGRAM.
Khien indicates progress and success. The su- perior man, (being humble as it implies), will have a (good) issue (to his undertakings).
1. The first line, divided, shows us the superior man who adds humility to humility. (Even) the great BONE Gare ere a aac a a state of opulence. The danger threatening such a condition arises from the pride which it is likely to engender. But everything here is against that issue. Apart from the symbolism of the trigrams, we have the place of honour occupied by a weak line, so that its subject will be humble; and all the other lines, strong as they are, will act in obedient sympathy. ‘There will be great progress and success.
Line 1, though strong, is at the lowest part of the figure, and has no correlate above. No external influences have as yet acted injuriously on its subject. Let him do as directed, and no hurtful influence will ever affect him.
The strong line 2 has its proper correlate in line 5, the ruler of the figure, and will use its strength in subordination to his humility. Hence the symbolism.
Line 3 is strong, and in the right (an odd) place. The top- most line of the lower trigram is the proper place for a feudal lord. The subject of this will humbly serve the condescending ruler in line 5. A small man, having the place without the virtue, would give himself airs.
Line 4 is strong, but the strength is tempered by the position, which is that of a weak line. Hence he will do no injury to the mild ruler, to whom he is so near.
Line 5 symbolises the ruler. Mild sincerity is good in him, and affects his ministers and others. “But a ruler must not be without an awe-inspiring majesty.
Even the topmost line takes its character from 5. The strength of its subject is still tempered, and Heaven gives its approval.
90 THE Yi KING. TEXT. ee ee stream may be crossed with this, and there will be good fortune.
2. The second line, divided, shows us humility that has made itself recognised. With firm correct- ness there will be good fortune.
3. The third line, undivided, shows the superior man of (acknowledged) merit. He will maintain his success to the end, and have good fortune.
4. The fourth line, divided, shows one, whose action would be in every way advantageous, stirring up (the more) his humility.
5. The fifth line, divided, shows one who, without being rich, is able to employ his neighbours. He may advantageously use the force of arms. All his movements will be advantageous.
6. The sixth line, divided, shows us humility that has made itself recognised. The subject of it will with advantage put his hosts in motion; but (he will only) punish his own towns and state.
rer eat a te ee ee XV. An essay on humility rightly follows that on abundant possessions. The third line, which is a whole line amid five others divided, occupying the topmost place in the lower trigram, is held by the Khang-hs? editors and many others to be ‘the lord of the hexagram,’ the representative of humility, strong, but abasing itself. There is nothing here in the text to make us enter farther on the symbolism of the figure. Humility is the way to permanent success.
A weak line, at the lowest place of the figure, is the fitting symbol of the superior man adding humility to humility.
Line 2 is weak, central, and in its proper place, representing a humility that has ‘crowed;’ that is, has proclaimed itself.
Line 3 is strong, and occupies an odd (its proper) place. It is ‘the lord of the hexagram,’ to whom all represented by the lines above and below turn.
Line 4 is weak and in its proper position. Its subject is sure to Sact> 1 THE YU HEXAGRAM. gI XVir LHe YU CLEXAGRAM, Yii indicates that, (in the state which it implies), feudal princes may be set up, and the hosts put in motion, with advantage.
1. The first line, divided, shows its subject pro- claiming his pleasure and satisfaction. There will be evil.
2. The second line, divided, shows one who is firm as a rock. (He sees a thing) without waiting till it has come to pass; with his firm correctness there will be good fortune.
3. The third line, divided, shows one looking up (for favours), while he indulges the feeling of plea- sure and satisfaction. If he would understand!— If he be late in doing so, there will indeed be occa- sion for repentance.
4. The fourth line, undivided, shows him from whom the harmony and satisfaction come. Great be successful and prosperous, but being so near the fifth line, be should still use the greatest precaution.
All men love and honour humility, in itself and without the ad- juncts which usually command obedience and respect. Hence his neighbours follow the ruler in the fifth line, though he may not be very rich or powerful. His humility need not keep him from asserting the right, even by force of arms.
The subject of the sixth line, which is weak, is outside the game, so to speak, that has been played out. He will use force, but only within his own sphere and to assert what is right. He will not be aggressive.
92 THE Yi KING. TEXT.
is the success which he obtains. Let him not allow suspicions to enter his mind, and thus friends will gather around him.
5. The fifth line, divided, shows one with a chronic complaint, but who lives on without dying.
6. The topmost line, divided, shows its subject with darkened mind devoted to the pleasure and satisfaction (of the time); but if he change his course even when (it may be considered as) completed, there will be no error.
XVI. The Yii hexagram denoted to King W&n a condition of harmony and happy contentment throughout the kingdom, when the people rejoiced in and readily obeyed their sovereign. At such a time his appointments and any military undertakings would be hailed and supported. The fourth line, undivided, is the lord of the figure, and being close to the fifth or place of dignity, is to be Jooked on as the minister or chief officer of the ruler. The ruler gives to him his confidence; and all represented by the other lines yield their obedience.
Line 1 is weak, and has for its correlate the strong 4. Its subject may well enjoy the happiness of the time. But he cannot contain himself, and proclaims, or boasts of, his satisfaction;—which is evil.
Line 2, though weak, is in its correct position, the centre, more- over, of the lower trigram. Quietly and firmly its subject is able to abide in his place, and exercise a far-seeing discrimination. All is indicative of good fortune.
Line 3 is weak, and in an odd place. Immediately below line 4, its subject keeps looking up to the lord of the figure, and depends on him, thinking of doing nothing, but how to enjoy himself. The consequence will be as described, unless he speedily change.
The strong subject of line 4 is the agent to whom the happy condition is owing; and it is only necessary to caution him to main- tain his confidence in himself and his purpose, and his adherents and success will continue.
Line 5 is in the ruler’s place; but it is weak, and he is in danger of being carried away by the lust of pleasure. Moreover, proximity to the powerful minister represented by 4 is a source of danger.
SECT. I. THE SUI HEXAGRAM. 93 XVII. Tue Sur HExacrRam.
Sui indicates that (under its conditions) there will be great progress and success. But it will be advan- tageous to be firm and correct. There will (then) be no error.
1. The first line, undivided, shows us one chang- ing the object of his pursuit; but if he be firm and correct, there will be good fortune. Going beyond (his own) gate to find associates, he will achieve merit.
2. The second line, divided, shows us one who cleaves to the little boy, and lets go the man of age and experience.
3. The third line, divided, shows us one who cleaves to the man of age and experience, and lets go the little boy. Such following will get what it seeks; but it will be advantageous to adhere to what is firm and correct.
4. The fourth line, undivided, shows us one followed and obtaining (adherents). Though he be firm and correct, there will be evil. If he be sincere (however) in his course, and make that evident, into what error will he fall?
Hence he is represented as suffering from a chronic complaint, but nevertheless he does not die. See Appendix II on the line.
Line 6, at the very top or end of the hexagram, is weak, and its subject is all but lost. Still even for him there is a chance of safety, if he will but change.
94 THE Yi KING. TEXT.
5. The fifth line, undivided, shows us (the ruler) sincere in (fostering all) that is excellent. There will be good fortune.
6. The topmost line, divided, shows us (that sin- cerity) firmly held and clung to, yea, and bound fast. (We see) the king with it presenting his offerings on the western mountain.
XVII. Sui symbolises the idea of following. It is said to follow Yii, the symbol of harmony and satisfaction. Where there are these conditions men are sure to follow; nor will they follow those in whom they have no complacency. The hexagram includes the cases where one follows others, and where others follow him; and the auspice of great progress and success is due to this flexi- bility and applicability of it. But in both cases the following must be guided by a reference to what is proper and correct. See the notes on the Thwan and the Great Symbolism.
Line rf is strong, and lord of the lower trigram. The weak lines ought to follow it; but here it is below them, in the lowest place of the figure. This gives rise to the representation of one changing his pursuit. Still through the native vigour indicated by the line being strong, and in its correct place, its subject will be fortunate. Going beyond his gate to find associates indicates his public spirit, and superiority to-selfish considerations, Line 2 is weak. Its proper correlate is the strong 5; but it prefers to cleave to the line below, instead of waiting to follow 5. Hence the symbolism of the text, the bad omen of which needs not to be mentioned.
Line 3 is also weak, but it follows the strong line above it and leaves line 1, reversing the course of 2;—with a different issue. It is weak, however, and 4 is not its proper correlate; hence the con- clusion of the paragraph is equivalent to a caution.
Line 4 is strong, and in the place of a great minister next the ruler in 5. But his having adherents may be injurious to the supreme and sole authority of that ruler, and only a sincere loyalty will save him from error and misfortune.
Line 5 is strong, and in its correct place, with 2 as its proper correlate; thus producing the auspicious symbolism, The issue of the hexagram is seen in line 6; which represents the ideal of following, directed by the most sincere adherence to SECT. I. THE KU HEXAGRAM. 95 XVIII. THe KO HeExacram.
Kai indicates great progress and success (to him who deals properly with the condition represented by it). There will be advantage in (efforts like that of) crossing the great stream. (He should weigh well, however, the events of) three days before the turning point, and those (to be done) three days after it.
1. The first line, divided, shows (a son) dealing with the troubles caused by his father. If he be an (able) son, the father will escape the blame of having erred. The position is perilous, but there will be good fortune in the end.
>». The second line, undivided, shows (a son) dealing with the troubles caused by his mother. He should not (carry) his firm correctness (to the utmost).
3. The third line, undivided, shows (a son) dealing with the troubles caused by his father. ‘There may be some small occasion for repentance, but there will not be any great error.
4. The fourth line, divided, shows (a son) viewing what is right. This influence not only extends to men, but also to spiritual beings. ‘The western’ hill’ is mount A’Ai, at the foot of which was the original settlement of the house of Xau, in B.C. 1325. The use of the name ‘king’ here brings us down from Wan into the time of king W4 at least.
96 THE Y{ KING. TEXT.
indulgently the troubles caused by his father. If he go forward, he will find cause to regret it.
5. The fifth line, divided, shows (a son) dealing with the troubles caused by his father. He obtains the praise of using (the fit instrument for his work).
6. The sixth line, undivided, shows us one who does not serve either king or feudal lord, but in a lofty spirit prefers (to attend to) his own affairs.
XVIII. In the 6th Appendix it is said, ‘ They who follow another are sure to have services (to perform), and hence Sui is followed by Ka.’ But Kf means the having painful or troublesome services to do. It denotes here a state in which things are going to ruin, as if through poison or venomous worms; and the figure is sup- posed to describe the arrest of the decay and the restoration to soundness and vigour, so as to justify its auspice of great progress and success. To realise such a result, however, great efforts will be required, as in crossing the great stream; and a careful con- sideration of the events that have brought on the state of decay, and the measures to be taken to remedy it is also necessary. See Appendix I on the ‘three days.’
The subject of line 1, and of all the other lines, excepting per- haps 6, appears asason. Yet the line itself is of the yin nature, and the trigram in which it plays the principal part is also yin. Line 2 is strong, and of the yang nature, with the yin line 5 as its proper correlate. In line 2, 5 appears as the mother; but its sub- ject there is again a son, and the upper trigram altogether is yang. I am unable to account for these things. As is said in the note of Regis on line 2:—‘ Haec matris filiique denominatio ad has lineas mere translatitia est, et, ut ait commentarius vulgaris, ad explicatio- nem sententiarum eas pro matre et fillio supponere dicendum est. Nec ratio reddetur si quis in utroque hoc nomine mysterium quaerat. Cur enim aliis in figuris lineae nunc regem, nunc vasal- lum, jam imperii administrum, mox summum armorum praefectum referre dicantur? Accommodantur scilicet lineae ad verba sententiae et verba sententiae ad sensum, quemadmodum faci- endum de methodis libri Shih King docet Mencius, V, i, ode 4. 2.’
We must leave this difficulty. Line 1 is weak, and its correlate 4 is also weak. What can its subject do to remedy the state of decay? But the line is the first of the figure, and the decay is not SECT. I. THE LIN HEXAGRAM. 97 XIX. Tue Lin HExacram.
Lin (indicates that under the conditions supposed in it) there will be great progress and success, while it will be advantageous to be firmly correct. In the eighth month there will be evil.
1. The first line, undivided, shows its subject advancing in company (with the subject of the yet great. By giving heed to the cautions in the Text, he will accomplish what is promised.
The ruler in line 5 is represented by a weak line, while 2 is strong. Thus the symbolism takes the form of a son dealing with the prevailing decay induced somehow by his mother. But a son must be very gentle in all his intercourse with his mother, and espe- cially so, when constrained by a sense of duty to oppose her course. I do not think there is anything more or better to be said here. The historical interpretation adopted by Regis and his friends, that the father here is king Wan, the mother Thiai-sze, and the son king W4, cannot be maintained. I have searched, but in vain, for the slightest Chinese sanction of it, and it would give to K@ the mean- ing of misfortunes endured, instead of troubles caused.
Line 3 is strong, and not central, so that its subject might well go to excess in his efforts. But this tendency is counteracted by the line’s place in the trigram Sun, often denoting lowly submission.
Line 4 is weak, and in an even place, which intensifies that weakness. Hence comes the caution against going forward.
The weak line 5, as has been said, is the seat of the ruler; but its proper correlate is the strong 2, the strong siding champion minister, to whom the work of the hexagram is delegated.
Line 6 is strong, and has no proper correlate below. Hence it suggests the idea of one outside the sphere of action, and taking no part in public affairs, but occupied with the culture of himself.
98 THE YI KING. TEXT.
second line). Through his firm correctness there will be good fortune.
2. The second line, undivided, shows its subject advancing in company (with the subject of the first line). There will be good fortune; (advancing) will be in every way advantageous..
3. The third line, divided, shows one well pleased (indeed) to advance, (but whose action) will be in no way advantageous. If he become anxious about it (however), there will be no error.
4. The fourth line, divided, shows one advancing in the highest mode. There will be no error.
5. The fifth line, divided, shows the advance of wisdom, such as befits the great ruler. There will be good fortune.
6. The sixth line, divided, shows the advance of honesty and generosity. There will be good fortune, and no error.
XIX. In Appendix VI Lin is explained as meaning ‘great.’ The writer, having misunderstood the meaning of the previous K fi, sub- joins—‘ He who performs such services may become “ great.”’ But Lin denotes the approach of authority,—to inspect, to comfort, or to rule. When we look at the figure, we see two strong undivided lines advancing on the four weak lines above them, and thence follows the assurance that their action will be powerful and suc- cessful. That action must be governed by rectitude, however, and by caution grounded on the changing character of all conditions and events. The meaning of the concluding sentence is given in Appendix I as simply being—that, ‘the advancing power will decay in no long time.’ L& A&n-kAt (Ming dynasty) says:—‘ The sun (or the day) is the symbol of what is Yang; and the moon is the symbol of what is Yin. Eight is the number of the second of the four emblematic figures (the smaller Yin), and seven is the num- ber of the third of them (the smaller Yang). Hence to indicate the period of the coming of what is Yin, we use the phrase, “the eighth month;” and to indicate the period of the coming of what is SECT. I. THE KWAN HEXAGRAM. 99 XX. THe Kwan HEXAGRAM.
K wan shows (how he whom it represents should be like) the worshipper who has washed his hands, but not (yet) presented his offerings;—with sincerity Yang, we use the phrase, ‘‘the seventh Mavs) a oe Khang-hsi editors say that this is the best explanation of the language of the Text that can be given:—‘ The Yang numbers culminate in 9, the influence then receding and producing the 8 of the smaller Yin. The Yin numbers culminate in 6, and the next advance produces the 4 of the smaller Yang; so that 7 and 8 are the numbers indicating the first birth of what is Yin and what is Yang.’ ‘If we go to seek,’ they add, ‘any other explanation of the phraseology of the Text, and such expressions as “ 3 days,” “3 years,” “ 10 years,” &c., we make them unintelligible.’ Lin is the hexagram of the twelfth month.
Line 1 is a strong line in its proper place. The danger is that its subject may be more strong than prudent, hence the caution in requiring firm correctness.
Line 2, as strong, should be in an odd place; but this is more than counterbalanced by the central position, and its correlate in line 5.
Line 3 is weak, and neither central, nor in its correct position. Hence its action will not be advantageous; but being at the top of the trigram Tui, which means being pleased, its subject is repre- sented as ‘well pleased to advance.’ Anxious reflection will save him from error.
Line 4, though weak, is in its proper place, and has for its cor- relate the strong 1. Hence its advance is ‘in the highest style.’
Line 5 is the position of the ruler. It is weak, but being central, and having for its correlate the strong and central 2, we have in it a symbol of authority distrustful of itself, and employing fit agents;— characteristic of the wise ruler.
Line 6 is the last of the trigram Khwé4n, the height therefore of docility. Line 2 is not its correlate, but it belongs to the Yin to seek for the Yang; and it is so emphatically in this case. Hence the characteristic and issue as assigned.
I0O THE Yi KING. TEXT.
and an appearance of dignity (commanding reverent regard).
1. The first line, divided, shows the looking of a lad;—not blamable in men of inferior rank, but matter for regret in superior men.
2. The second line, divided, shows one peeping out from a door. It would be advantageous if it were (merely) the firm correctness of a female.
3. The third line, divided, shows one looking at (the course of) his own life, to advance or recede (accordingly).
4. The fourth line, divided, shows one contem- plating the glory of the kingdom. It will be ad- vantageous for him, being such as he is, (to seek) to be a guest of the king.
5. The fifth line, undivided, shows its subject contemplating his own life(-course). A superior man, he will (thus) fall into no error.
6. The sixth line, undivided, shows its subject contemplating his character to see if it be indeed that of a superior man. He will not fall into error.
XX. The Chinese character Kw4n, from which this hexagram is named, is used in it in two senses. In the Thwan, the first paragraph of the treatise on the Thwan, and the paragraph on the Great Symbolism, it denotes showing, manifesting; in all other places it denotes contemplating, looking at. The sub- ject of the hexagram is the sovereign and his subjects, how he manifests himself to them, and how they contemplate him. The two upper, undivided, lines belong to the sovereign; the four weak lines below them are his subjects,—ministers and others who look up at him. Kwan is the hexagram of the eighth month.
In the Thwan king Wan symbolises the sovereign by a wor- shipper when he is most solemn in his religious service, at the commencement of it, full of sincerity and with a dignified carriage.
Line 1 is weak, and in the lowest place, improper also for it;— SECT. I. THE SHIH HO HEXAGRAM. IOI XXL. Dur Seino Ho) HExAcGRam: Shih Ho indicates successful progress (in the condition of things which it supposes). It will be advantageous to use legal constraints.
1. The first line, undivided, shows one with his feet in the stocks and deprived of his toes. There will be no error.
2. The second line, divided, shows one biting through the soft flesh, and (going on to) bite off the nose. There will be no error.
the symbol of a thoughtless lad, who cannot see far, and takes only superficial views.
Line 2 is also weak, but in its proper place, showing a woman, living retired, and only able to peep as from her door at the subject of the fifth line. But ignorance and retirement are proper in a woman.
Line 3, at the top of the lower trigram KhwAn, and weak, must belong to a subject of the utmost docility, and will wish to act only according to the exigency of time and circumstances.
Line 4, in the place proper to its weakness, is yet in immediate proximity to 5, representing the sovereign. Its subject is moved accordingly, and stirred to ambition.
Line 5 is strong, and in the place of the ruler. He is a superior man, but this does not relieve him from the duty of self-contempla- tion or examination.
There is a slight difference in the 6th paragraph from the 5th, which can hardly be expressed in a translation. By making a change in the punctuation, however, the different significance may be brought out. Line 6 is strong, and should be considered out of the work of the hexagram, but its subject is still possessed by the spirit of its idea, and is led to self-examination.
102 THE Yi KING. TEXT.
3. The third line, divided, shows one gnawing dried flesh, and meeting with what is disagreeable. There will be occasion for some small regret, but no (great) error.
4. The fourth line, undivided, shows one gnawing the flesh dried on the bone, and getting the pledges of money and arrows. It will be advantageous to him to realise the difficulty of his task and be firm,— in which case there will be good fortune.
5. The fifth line, divided, shows one gnawing at dried flesh, and finding the yellow gold. Let him be firm and correct, realising the peril (of his posi- tion). There will be no error.
6. The sixth line, undivided, shows one wearing the cangue, and deprived of his ears. There will be evil.
XXI. Shih Ho means literally ‘Union by gnawing.’ We see in the figure two strong lines in the first and last places, while all the others, with the exception of the fourth, are divided. This suggests the idea of the jaws and the mouth between them kept open by something in it. Let that be gnawed through and the mouth will close and the jaws come together. So in the body politic. Remove the obstacles to union, and high and low will come together with a good understanding. And how are those obstacles to be removed? By force, emblemed by the gnawing; that is, by legal constraints. And these are sure to be successful. ‘The auspice of the figure is favourable. There will be success.
Lines 1 and 6 are much out of the game or action described in the figure. Hence they are held to represent parties receiving punishment, while the other lines represent parties inflicting it. The punishment in line 1 is that of the stocks, administered for a small offence, and before crime has made much way. But if the ‘ depriving * of the toes is not merely keeping them in restraint, but cutting them off, as the Chinese character suggests, the punish- ment appears to a western reader too severe.
Line 2 is weak, appropriately therefore in an even place, and it is central besides. The action therefore of its subject should SECT. I. THE Pi HEXAGRAM. 103 XXII. Tue Pi Hexacram.
Pi indicates that there should be free course (in what it denotes). There will be little advantage (however) if it be allowed to advance (and take the lead).
be effective; and this is shown by the ‘biting through the soft flesh, an easy thing. Immediately below, however, is a strong offender represented by the strong line, and before he will submit it is necessary to ‘bite off his nose; ’ for punishment is the rule;— it must be continued and increased till the end is secured.
Line 3 is weak, and in an even place. The action of its subject will be ineffective; and is emblemed by the hard task of gnawing through dried flesh, and encountering, besides, what is distasteful and injurious in it. But again comes in the consideration that here punishment is the rule, and the auspice is not all bad.
Of old, in a civil case, both parties, before they were heard, brought to the court an arrow (or a bundle of arrows), in testimony of their rectitude, after which they were heard; in a criminal case, they in the same way deposited each thirty pounds of gold, or some other metal. See the Official Book of Kau, 27. 14,15. The subject of the fourth line’s getting those pledges indicates his exercising his judicial functions; and what he gnaws through indi- cates their difficulty. Moreover, though the line is strong, it is in an even place; and hence comes the lesson of caution.
The fifth line represents ‘the lord of judgment.’ As it is a weak line, he will be disposed to leniency; and his judgments will be correct. This is declared by his finding the ‘yellow metal;’ for yellow is one of the five ‘correct’ colours. The position is in the centre and that of rule; but the line being weak, a caution is given, as under the previous line.; The action of the figure has passed, and still we have, in the sub- ject of line 6, one persisting in wrong, a strong criminal, wearing the cangue, and deaf to counsel. Of course the auspice is evil, 104 THE Yi KING. TEXT.
1. The first line, undivided, shows one adorning (the way of) his feet. He can discard a carriage and walk on foot.
2. The second line, divided, shows one adorning his beard.
3. The third line, undivided, shows its subject with the appearance of being adorned and bedewed (with rich favours). But let him ever maintain his firm correctness, and there will be good fortune.
4. The fourth line, divided, shows one looking as if adorned, but only in white. As if (mounted on) a white horse, and furnished with wings, (he seeks union with the subject of the first line), while (the intervening third pursues), not as a robber, but in- tent on a matrimonial alliance.
5. The fifth line, divided, shows its subject adorned by (the occupants of) the heights and gar- dens. He bears his roll of silk, small and slight. He may appear stingy; but there will be good fortune in the end.
6. The sixth line, undivided, shows one with white as his (only) ornament. There will be no error.
XXII. The character Pi is the symbol of what is ornamental and of the act of adorning. As there is ornament in nature, so should there be in society; but its place is secondary to that of what is substantial. ‘This is the view of king Wan in his Thwan. The symbolism of the separate lines is sometimes fantastic.
Line 1 is strong, and in an odd place. It is at the very bottom of the hexagram, and is the first line of L?, the trigram for fire or light, and suggesting what is elegant and bright. Its subject has nothing to do but to attend to himself. Thus he cultivates— adorns—himself in his humble position; but if need be, righteous- ness requiring it, he can give up every luxury and indulgence.
SECT. I. THE PO HEXAGRAM. 105 i eer ae ITE XXIII. Tue Po HExaGRas.
RE aE RE SE akan eR eRe Po indicates that (in the state which it symbolises) it will not be advantageous to make a movement in any direction whatever.
ee Line 2 is weak and in its proper place, but with no proper cor- relate above. The strong line 3 is similarly situated. These two lines therefore keep together, and are as the beard and the chin. Line 1 follows 2. What is substantial commands and rules what is merely ornamental.
Line 3 is strong, and between two weak lines, which adorn it, and bestow their favours on it. But this happy condition is from the accident of place. The subject of the line must be always correct and firm to ensure its continuance.
Line 4 has its proper correlate in 1, from whose strength it should receive ornament, but 2 and the strong 3 intervene and keep them apart, so that the ornament is only white, and of no bright colour. Line 4, however, is faithful to 1, and earnest for their union. And finally line 3 appears in a good character, and not with the purpose to injure, so that the union of 1 and 4 takes place. All this is intended to indicate how ornament recognises the superiority of solidity. Compare the symbolism of the second line of Kun (3), and that of the topmost line of Khwei (38).
Line 5 is in the place of honour, and has no proper correlate in 2. It therefore associates with the strong 6, which is symbolised by the heights and gardens round a city, and serving both to protect and to beautify it. Thus the subject of the line receives adorning from without, and does not of itself try to manifest it. Moreover, in his weakness, his offerings of ceremony are poor and mean. But, as Confucius said, ‘In ceremonies it is better to be sparing than extravagant.’ Hence that stinginess does not prevent a good auspice. j Line 6 is at the top of the hexagram. Ornament has had its course, and here there is a return to pure, ‘white,’ simplicity. Substantiality is better than ornament.
106 THE Yt KING. TEXT, serra 1. The first line, divided, shows one overturning the couch by injuring its legs. (The injury will go on to) the destruction of (all) firm correctness, and there will be evil.
2. The second line, divided, shows one over- throwing the couch by injuring its frame. (The injury will go on to) the destruction of (all) firm correctness, and there will be evil.
3. The third line, divided, shows its subject among the overthrowers; but there will be no error.
4. The fourth line, divided, shows its subject having overthrown the couch, and (going to injure) the skin (of him who lies on it). There will be evil.
5. The fifth line, divided, shows (its subject lead- ing on the others like) a string of fishes, and (ob- taining for them) the favour that lights on the inmates of the palace. There will be advantage in every way.
6. The topmost line, undivided, shows its subject (as) a great fruit which has not been eaten. The superior man finds (the people again) as a chariot carrying him. The small men (by their course) overthrow their own dwellings. rn a ar were eee XXIII. Po is the symbol of falling or of causing to fall, and may be applied, both in the natural and political world, to the process of decay, or that of overthrow. The figure consists of five divided lines, and one undivided, which last thus becomes the prominent and principal line in the figure. Decay or overthrow has begun at the bottom of it, and crept up to the top. The hexagram is that of the ninth month, when the beauty and glory of summer have disappeared, and the year is ready to fall into the arms of sterile winter. In the political world, small men have gradually displaced good men and great, till but one remains; and the lesson for him is to wait. The power Operating againsi him is SECT. I. THE FU HEXAGRAM. 107 eee a XXIV. Tue FO HeExaGram. e : Fa indicates that there will be free course and progress (in what it denotes). (The subject of it) finds no one to distress him in his exits and Die ene AN nS Pr er too strong; but the fashion of political life passes away. If he wait, a change for the better will shortly appear.