XVIII. THE KU HEXAGRAM 18

Ku 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.

2. 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 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.

18 In the 6th Appendix it is said, "They who follow another are sure to have services to perform, and hence Sui is followed by Ku." But Ku 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 supposed to describe the arrest of the decay and the restoration to soundness and vigor, so as to justify its auspice of great progress and success. To realize such a result, however, great efforts will be required, as in crossing the great stream; and a careful consideration of the events that have brought on the state of decay, and the measures to be taken to remedy it, is also necessary.

VOL. XI.-15.

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.

XIX. THE LIN HEXAGRAM 19

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 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 for

tune.

6. The sixth line, divided, shows the advance of honesty and generosity. There will be good fortune, and no error. 19 In Appendix VI Lin is explained as meaning "great." 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 successful. 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."

XX. THE KWAN HEXAGRAM 20

Kwan shows how he whom it represents should be like the worshiper who has washed his hands, but not yet presented his offerings with sincerity 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 contemplating the glory of the kingdom. It will be advantageous 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 He will not fall into error.

man.

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20 The Chinese character Kwan, 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 subject 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 symbolizes the sovereign by a worshiper when he is most solemn in his religious service, at the commencement of it, full of sincerity and with a dignified carriage.

XXI. THE SHIH HO HEXAGRAM 21

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.

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 realize 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, realizing the peril of his position. There will be no

error.

6. The sixth line, undivided, cangue, and deprived of his ears.

shows one wearing the There will be evil.

21 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 sure to be successful. The auspice of the figure is favorable. There will be success.

are

XXII. THE PI HEXAGRAM 22

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.

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 favors. 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 intent on a matrimonial alliance.

5. The fifth line, divided, shows its subject adorned by the occupants of the heights and gardens. 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.

22 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.