Classic of Changes

Heaven, in its motion, (gives the idea of) strength. The superior man, in accordance with this, nerves himself to ceaseless activity.

‘The dragon lies hid in the deep;—it is not the time for active doing:’—(this appears from) the strong and undivided line’s being in the lowest place.

‘The dragon appears in the field:’—the diffusion of virtuous influence has been wide.

‘Active and vigilant all the day:’—(this refers to) the treading of the (proper) path over and over again.

‘He seems to be leaping up, but is still in the deep:’—if he advance, there will be no error.

‘The dragon is on the wing in the sky:’—the great man rouses himself to his work.

‘The dragon exceeds the proper limits;—there will be occasion for repentance:’—a state of fulness, that is, should not be indulged in long.

‘The same undivided line is used’ (in all the places of this hexagram), but the attribute of heaven (thereby denoted) should not (always) take the foremost place.

The (capacity and sustaining) power of the earth is what is denoted by Khwăn. The superior man, in accordance with this, with his large virtue supports (men and) things.

‘He is treading on hoarfrost;—the strong ice will come (by and by):’—the cold (air) has begun to take form. Allow it to go on quietly according to its nature, and (the hoarfrost) will come to strong ice.

The movement indicated by the second line, divided, is ‘from the straight (line) to the square.’ ‘(Its operation), without repeated effort, in every way advantageous,’ shows the brilliant result of the way of earth.

‘He keeps his excellence under restraint, but firmly maintains it:’—at the proper time he will manifest it. ‘He may have occasion to engage in the king’s service:’—great is the glory of his wisdom.

‘A sack tied up;—there will be no error:’—this shows how, through carefulness, no injury will be received.

‘The yellow lower-garment;—there will be great good fortune:’—this follows from that ornamental (colour’s) being in the right and central place.

‘The dragons fight in the wild:’—the (onward) course (indicated by Khwăn) is pursued to extremity.

‘(The lines are all weak and divided, as appears from) the use of the number six:’—but (those who are thus represented) becoming perpetually correct and firm, there will thereby be a great consummation.

(The trigram representing) clouds and (that representing) thunder form Kun. The superior man, in accordance with this, (adjusts his measures of government) as in sorting the threads of the warp and woof.

Although ‘there is a difficulty in advancing,’ the mind (of the subject of the line) is set on doing what is correct. While noble, he humbles himself to the mean, and grandly gains the people.

The difficulty (to the subject of) the second line, divided, arises from its place over the undivided line below it. ‘The union and children after ten years’ shows things resuming their regular course.

‘One pursues the deer without the (guidance of the) forester:’—(he does so) in (his eagerness to) follow the game. ‘The superior man gives up the chase, (knowing that) if he go forward he will regret it:’—he would be reduced to extremity.

‘Going forward after such a search (for a helper)’ shows intelligence.

‘Difficulty is experienced (by the subject of the fifth line) in bestowing his rich favours:’—the extent to which they reach will not yet be conspicuous.

‘He weeps tears of blood in streams:’—how can the state (thus emblemed) continue long?

(The trigram representing) a mountain, and beneath it that for a spring issuing forth form Măng. The superior man, in accordance with this, strives to be resolute in his conduct and nourishes his virtue.

‘It will be advantageous to use punishment:’—the object being to bring under the influence of correcting law.

‘A son able to (sustain the burden of) his family:’—as appears from the reciprocation between this strong line and the weak (fifth line).

‘A woman (such as is here represented) should not be taken in marriage:’—her conduct is not agreeable to what is right.

‘The regret arising from ignorance bound in chains’ is due to the special distance of (the subject of this line) from the solidity (shown in lines 2 and 6).

‘The good fortune belonging to the simple lad without experience’ comes from his docility going on to humility.

‘Advantage will come from warding off injury:’—(the subject of this line) above and (the ignorant) below, all do and are done to in accordance with their nature.

(The trigram for) clouds ascending over that for the sky forms Hsü. The superior man, in accordance with this, eats and drinks, feasts and enjoys himself (as if there were nothing else to employ him).

‘He is waiting in the (distant) border:’—he makes no movement to encounter rashly the diffculties (of the situation). ‘It will be advantageous for him constantly to maintain (the purpose thus shown), in which case there will be no error:’—he will not fail to pursue that regular course.

‘He is waiting on the sand:’—he occupies his position in the centre with a generous forbearance. Though ‘he suffer the small injury of being spoken (against),’ he will bring things to a good issue.

‘He is waiting in the mud:’—calamity is (close at hand, and as it were) in the outer (trigram). ‘He himself invites the approach of injury:’—if he be reverent and careful, he will not be worsted.

‘He is waiting in (the place of) blood:’—he accommodates himself (to the circumstances of the time), and hearkens to (its requirements).

‘The appliances of a feast, and the good for. tune through being firm and correct,’ are indicated! by (the position in) the central and correct place.

‘Guests come unurged (to give their help), and if (the subject of the line) receive them respectfully, there will be good fortune in the end:’—though the occupant and the place are not suited to each other, there has been no great failure (in what has been done).

(The trigram representing) heaven and (that representing) water, moving away from each other, form Sung. The superior man, in accordance with this, in the transaction of affairs takes good counsel about his first steps.

‘Ile does not perpetuate the matter about which (the contention is):’—contention should not be prolonged. Although ‘he may suffer the small (injury) of being spoken against,’ his argument is clear.

‘He is unequal to the contention; he retires and keeps concealed, stealthily withdrawing from it:’—for him from his lower place to contend with (the stronger one) above, would be to (invite) calamity, as if he brought it with his hand to himself.

‘He confines himself to the support assigned to him of old:’—(thus) following those above him, he will have good fortune.

‘He returns to (the study of Heaven’s) ordinances, changes (his wish to contend), and rests in being firm and correct:’—he does not fail (in doing what is right).

‘He contends;—and with great fortune:’—this is shown by his holding the due mean and being in the correct place.

‘He receives the robe through his contention:’—but still he is not deserving of respect.

(The trigram representing) the earth and in the midst of it that representing water, form Sze. The superior man, in accordance with this, nourishes and educates the people, and collects (from among them) the multitudes (of the hosts).

‘The host goes forth according to the rules (for) such a movement:’—if those rules be not observed, there will be evil.

‘He is in the midst of the host, and there will be good fortune:’—he has received the favour of Heaven. ‘The king has thrice conveyed to him the orders (of) his favour:’—(the king) cherishes the myriad regions in his heart.

‘The host with the possibility of its having many idle leaders:’—great will be its want of success.

‘The host is in retreat; but there is no error:’—there has been no failure in the regular course.

‘The oldest son leads the host:’—its movements are directed by him in accordance with his position in the centre. ‘Younger men idly occupy their positions:’—the employment of such men is improper.

‘The great ruler delivers his charges:’—thereby he rightly apportions merit. ‘Small men should not be employed:’—they are sure to throw the states into confusion.

(The trigram representing) the earth, and over it (that representing) water, form Pî. The ancient kings, in accordance with this, established the various states and maintained an affectionate relation to their princes.

From ‘the seeking union with its object’ shown in the first line, divided, there will be other advantages.

‘The movement towards union and attachment proceeds from the inward (mind):’—(the party concerned) does not fail in what is proper to himself.

‘Union is sought with such as ought not to be associated with:’—but will not injury be the result?

‘Union is sought (by the party intended here) with one beyond himself, and (in this case) with a worthy object:’—he is following (the ruler) above him.

‘The good fortune belonging to the most illustrious instance of seeking union and attachment’ appears in the correct and central position (of the fifth line, undivided).

(The king’s) neglecting (the animals) confronting him (and then fleeing), and (only) taking those who present themselves as it were obediently, is seen in ‘his allowing the escape of those in front of him.’ ‘That the people of his towns do not warn one another (to prevent such escape),’ shows how he, in his high eminence, has made them pursue the due course.

‘He seeks union and attachment without taking the first (step to such an end):’—there is no possibility of a (good) issue.

(The trigram representing) the sky, and that representing wind moving above it, form Hsiâo Khû. The superior man, in accordance with this, adorns the outward manifestation of his virtue.

‘He returns and pursues his own path:’—it is right that there should be good fortune.

‘By the attraction (of the subject of the former line) he returns (to its own course),’ and is in the central place:—neither will he err in what is due from him.

‘Husband and wife look on each other with averted eyes:’—(the subject of line three is like a husband who) cannot maintain correctly his relations with his wife.

‘He is possessed of sincerity; his (ground for) apprehension is dismissed:’—(the subjects of the lines) above agree in aim with him.

‘He is possessed of sincerity, and draws others to unite with him:’—he does not use only his own rich resources.

‘The rain has fallen and (the onward progress) is stayed:’—the power (denoted in the figure) has accumulated to the full. ‘If the superior man prosecute his measures, there will be evil:’—he will find himself obstructed.

(The trigram representing) the sky above, and below it (that representing the waters of) a marsh, form Lî. The superior man, in accordance with this, discriminates between high and low, and gives settlement to the aims of the people.

‘He treads his accustomed path and goes forward:’—singly and exclusively he carries out his (long-cherished) wishes.

‘A quiet and solitary man, to whom, being firm and correct, there will be good fortune:’—holding the due mean, he will not allow himself to be thrown into disorder.

‘A one-eyed man (who thinks that he) can see:’—he is not fit to see clearly. ‘A lame man (who thinks that he can) tread well:’—one cannot walk along with him. ‘The ill fortune of being bitten’ arises from the place not being the proper one for him. ‘A (mere) bravo acting the part of a great ruler:’—this is owing to his aims being (too) violent.

‘He becomes full of apprehensive caution, and in the end there will be good fortune:’—his aim takes effect.

‘He treads resolutely; and though he be firm and correct, there is peril:’—this is due to his being in the position that is correct and appropriate to him.

‘There will be great good fortune,’ and that in the occupancy of the topmost line:—this is great matter for congratulation.

(The trigrams for) heaven and earth in communication together form Thâi. The (sage) sovereign, in harmony with this, fashions and completes (his regulations) after the courses of heaven and earth, and assists the application of the adaptations furnished by them,—in order to benefit the people.

‘The good fortune of advance, (as suggested by the emblem of) the grass pulled up,’ arises from the will (of the party intended) being set on what is external to himself.

‘He bears with the uncultivated, and proves himself acting in accordance with the due mean:’—for (his intelligence is) bright and (his capacity is) great.

‘There is no going away so that there shall not be a return’ refers to this as the point where the interaction of heaven and earth takes place.

‘He comes fluttering (down), not relying on his own rich resources:’—both he and his neighbours are out of their real (place where they are). ‘They have not received warning, but (come) in the sincerity (of their hearts):’—this is what they have desired in the core of their hearts.

‘By such a course there is happiness, and there will be great good fortune:’—(the subject of the line) employs the virtue proper to his central position to carry his wishes into effect.

‘The city wall returned back into the moat’ shows how the (governmental) orders have (long) been in disorder.

(The trigrams of) heaven and earth, not in intercommunication, form Phî. The superior man, in accordance with this, restrains (the manifestation) of) his virtue, and avoids the calamities (that threaten him). There is no opportunity of conferring on him the glory of emolument.

‘The good fortune through firm goodness, (suggested by) the pulling up of the grass,’ arises from the will (of the parties intended) being bent on (serving) the ruler.

‘The great man, comporting himself as the distress and obstruction require, will have success:’—he does not allow himself to be disordered by the herd (of small men).

That ‘his shame is folded in his breast’ is owing to the inappropriateness of his position.

‘He acts in accordance with the ordination (of Heaven), and commits no error:’—the purpose of his mind can be carried into effect.

‘The good fortune of the great man’ arises from the correctness of his position.

‘The distress and obstruction having reached its end, it is overthrown and removed:’—how could it be prolonged?

(The trigrams for) heaven and fire form Thung Zăn. The superior man, in accordance with this), distinguishes things according to their kinds and classes.

‘(The representative of) the union of men is just issuing from his gate:’—who will blame him?

‘(The representative of) the union of men appears in relation with his kindred:’—that is the path to regret.

‘He hides his arms in the thick grass:’—because of the strength of his opponent. ‘For three years he makes no demonstration:’—how can he do anything?

‘He is mounted on his city-wall;’ but yielding to the right, ‘he does not proceed to make the attack (he contemplated).’ (Where it is said), ‘There will be good fortune,’ (that shows how) he feels the strait he is in, and returns to the rule of law.

The first action of (the representative of) the union of men (here described) arises from his central position and straightforward character. ‘The meeting secured by his great host’ intimates that the opponents of it have been overcome.

‘(The representative of) the union of men appears in the suburbs:’—his object has not yet been attained.

(The trigram for) heaven and (that of) fire above it form Tâ Yû. The superior man, in accordance with this, represses what is evil and gives distinction to what is good, in sympathy with the excellent Heaven-conferred (nature).

This first line, undivided, of Tâ Yû shows no approach to what is injurious.

‘A large waggon with its load’ refers to the (virtue) accumulated (in the subject of the line), so that he will suffer no loss (in the conduct of affairs).

‘A feudal prince presents his offerings to the son of Heaven:’—a small man (in such a position) does (himself) harm.

‘He keeps his great resources under restraint:’—his wisdom discriminates clearly (what he ought to do).

‘His sincerity is reciprocated byall the others:’—his sincerity serves to stir and call out what is in their minds. ‘The good fortune springing from a display of proper majesty’ shows how they might (otherwise) feel too easy, and make no preparation (to serve him).

‘The good fortune attached to the topmost line of Tâ Yû’ arises from the help of Heaven.

(The trigram for) the earth and (that of) a mountain in the midst of it form Khien. The superior man, in accordance with this, diminishes what is excessive (in himself), and increases where there is any defect, bringing about an equality, according to the nature of the case, in his treatment (of himself and others).

‘The superior man who adds humility to humility’ is one who nourishes his (virtue) in lowliness.

‘The good fortune consequent on being firm and correct, where the humility has made itself recognised,’ is owing to the possessor’s having (the virtue) in the core of his heart.

‘The superior man of (acknowledged) merit, and yet humble:’—the myriads of the people will submit to him.

‘One, whose action would be in every way advantageous, stirs up his humility the more:’—(but in doing so) he does not act contrary to the (proper) rule.

‘He may advantageously use the force of arms:’—correcting, that is, those who do not submit.

‘His humility has made itself recognised:’—(but) all his aims have not yet been attained. ‘He may employ the force of arms, (but only) in correcting (his own) towns and state.’

(The trigrams for) the earth and thunder issuing from it with its crashing noise form Yü. The ancient kings, in accordance with this, composed their music and did honour to virtue, presenting it especially and most grandly to God, when they associated with Him (at the service) their highest ancestor and their father.

‘The (subject of the) first line proclaims his pleasure and satisfaction:’—there will be evil; his wishes have been satisfied to overflowing.

‘(He sees a thing) without waiting till it has come to pass; with his firm correctness there will be good fortune:’—this is shown by the central and correct position (of the line).

‘He looks up (for favours), while he indulges the feeling of satisfaction; there will be occasion for repentance:’—this is intimated by the position not being the appropriate one.

‘From him the harmony and satisfaction come; great is the success which he obtains:’—his aims take effect on a grand scale.

‘(The subject of) the fifth line has a chronic complaint:’—this is shown by his being mounted on the strong (line). ‘He still lives on without dying:’—he is in the central position, (and its memories of the past) have not yet perished.

‘With darkened mind devoted to the harmony and satisfaction (of the time),’ as shown in the topmost (line):—how can one in such a condition continue long?

(The trigram for the waters of) a marsh and (that for) thunder (hidden) in the midst of it form Sui. The superior man in accordance with this, when it is getting towards dark, enters (his house) and rests.

‘He is changing the object of his pursuit:’—but if he follow what is correct, there will be good fortune. ‘He goes beyond (his own) gate to find associates:’—he will not fail (in the method he pursues).

‘He cleaves to the little boy:’—he cannot be with the two at the same time.

‘He cleaves to the man of age and experience:’—by the decision of his will, he abandons (the youth) below.

‘He is followed and obtains adherents:’—according to the idea (of the hexagram), this is evil. ‘He is sincere in his course:’—showing his intelligence, and leading to achievement.

‘He is sincere in fostering what is excellent:’—his position is correct and in the centre.

‘The sincerity is firmly held and clung to, as shown in the topmost line:’—(the idea of the hexagram) has reached its extreme development.

(The trigram for) a mountain, and below it that for wind, form Kû. The superior man, in accordance with this, (addresses himself to) help the people and nourish his own virtue.

‘He deals with the troubles caused by his father:’—he feels that he has entered into the work of his father.

‘He deals with the troubles caused by his mother:’—he holds to the course of the due mean.

‘He deals with the troubles caused by his father:’—in the end there will be no error.

‘He views indulgently the troubles caused by his father:’—if he go forward, he will not succeed.

‘He deals with the troubles caused by his father, and obtains praise:’—he is responded to (by the subject of line two) with all his virtue.

‘He does not serve either king or feudal lord:’—but his aim may be a model (to others).

(The trigram for) the waters of a marsh and that for the earth above it form Lin. The superior man, in accordance with this, has his purposes of instruction that are inexhaustible, and nourishes and supports the people without limit.

‘The good fortune through the firm correctness of (the subject of the first line) advancing in company (with the subject of the second)’ is due to his will being set on doing what is right.

‘The good fortune and every possible advantage attending the advance (of the subject of the second line), in company (with the subject of the first),’ arises from the fact that those (to whom the advance is made) are not yet obedient to the ordinances (of Heaven).

‘He (shows himself) well pleased to advance:’—his position is not that appropriate to him. ‘If he become anxious, however, about his action,’ his error will not be continued.

‘The freedom from error consequent on the advance in the highest mode’ is due to the (various) appropriateness of the position.

‘What befits the great ruler’ means the pursuing the course of the due mean.

‘The good fortune consequent on the advance of honesty and generosity’ is due to the will (of the subject of the line) being set on the subjects of (the first two lines of) the inner (trigram).

(The trigram representing) the earth, and that for wind moving above it, form Kwan. The ancient kings, in accordance with this, examined the (different) regions (of the kingdom), to see the (ways of the) people, and set forth their instructions.

‘The looking of a lad shown by the first line, divided,’ indicates the way of the inferior people.

‘The firm correctness of a woman, in peeping out from a door’ is also a thing to be ashamed of (in a superior man).

‘He looks at (the course of) his own life, to advance or recede (accordingly):’—he will not err in the path (to be pursued).

‘He contemplates the glory of the kingdom:’—(thence) arises the wish to be a guest (at court).

‘He contemplates his own life (- course):’—he should (for this purpose) contemplate (the condition of) the people.

‘He contemplates his own character:’—he cannot even yet let his mind be at rest.

(The trigrams representing) thunder and lightning form Shih Ho. The ancient kings, in accordance with this, framed their penalties with intelligence, and promulgated their laws.

‘His feet are in the stocks, and he is deprived of his toes:’—there is no walking (to do evil).

‘He bites through the soft flesh, and (goes on) to bite off the nose:’—(the subject of the line) is mounted on the strong (first line).

‘He meets with what is disagreeable and hurtful:’—his position is not the proper one for him.

‘It will be advantageous to him to realise the difficulty of his task and be firm, in which case there will be good fortune:’—his light has not yet been sufficiently displayed.

‘Let him be firm and correct, realising the peril (of his position), and there will be no error:’—he will possess every quality appropriate (to his position and task).

‘He wears the cangue and is deprived of his ears:’—he hears, but will not understand.

(The trigram representing) a mountain and that for fire under it form Pî. The superior man, in accordance with this, throws a brilliancy around his various processes of government, but does not dare (in a similar way) to decide cases of criminal litigation.

‘He can discard a carriage and walk on foot:’—. righteousness requires that he should not ride.

‘He adorns his beard:’—he rouses himself to action (only) along with the (subject of the) line above.

‘The good fortune consequent on his ever maintaining firm correctness’ is due to this,—that to the end no one will insult him.

‘The place occupied by the fourth line, divided,’ affords ground for doubt (as to its subject); but ‘(as the subject of the third pursues) not as a robber, but as intent on a matrimonial alliance,’ he will in the end have no grudge against him.

‘The good fortune falling to the fifth line, divided,’ affords occasion for joy.

‘The freedom from error attached to (the subject of) the topmost line, with no ornament but the (simple white),’ shows how he has attained his aim.

(The trigrams representing) the earth, and (above it) that for a mountain, which adheres to the earth, form Po. Superiors, in accordance with this, seek to strengthen those below them, to secure the peace and stability of their own position.

‘He overthrows the couch by injuring its legs:’—thus (he commences) his work of ruin with what is lowest (in the superior man).

‘He destroys the couch by injuring its frame:’—(the superior man) has as yet no associates.

That ‘there will be no error on the part of this one among the overthrowers’ arises from the difference between him and the others above and below.

‘He has overthrown the couch, and (proceeds to injure) the skin (of him who lies on it):’—calamity is very near at hand.

‘He obtains for them the favour that lights on the inmates of the palace:’—in the end there will be no grudge against him.

‘The superior man finds himself in a carriage:’—he is carried along by the people. ‘The small men (by their course) overthrow their own dwellings:’—they can never again be of use to them.

(The trigram representing) the earth and that for thunder in the midst of it form Fû. The ancient kings, in accordance with this, on the day of the (winter) solstice, shut the gates of the passes (from one state to another), so that the travelling merchants could not (then) pursue their journeys, nor the princes go on with the inspection of their states.

‘Returning (from an error) of no great extent’ is the prelude to the cultivation of the person.

‘The good fortune attendant on the admirable return (of the subject of the second line)’ is due to his condescension to the virtuous (subject of the line) below.

Notwithstanding ‘the perilous position of him who has made many returns,’ there will be no error through (his aiming after righteousness).

‘He moves right in the centre (among those represented by the other divided lines), and yet returns alone:’—his object is to pursue the (proper) path.

‘The noble return, giving no ground for repentance,’ is due to (the subject of the line) striving to perfect himself in accordance with his central position.

‘The evil consequent on being all astray on the subject of returning’ is because the course pursued is contrary to the proper course for a ruler.

The thunder rolls all under the sky, and to (every) thing there is given (its nature), free from all insincerity. The ancient kings, in accordance with this, (made their regulations) in complete accordance with the seasons, thereby nourishing all things.

When ‘he who is free from insincerity makes any movement,’ he will get what he desires.

‘He reaps without having ploughed:’—(the thought of) riches to be got had not risen (in his mind).

‘The passer-by gets the ox:’—this proves a calamity to the people of the neighbourhood.

‘If he can remain firm and correct there will be no error:’—he firmly holds fast (his correctness).

‘Medicine in the case of one who is free from insincerity!’—it should not be tried (at all).

‘The action (in this case) of one who is free from insincerity’ will occasion the calamity arising from action (when the time for it is) exhausted.

(The trigram representing) a mountain, and in the midst of it that (representing) heaven, form Tâ Khû. The superior man, in accordance with this, stores largely in his memory the words and deeds of former men, to subserve the accumulation of his virtue.

‘He is in a position of peril; it will be advantageous for him to stop his advance:’—he should not rashly expose himself to calamity.

‘(He is as) a carriage from which the strap under it has been removed:’—being in the central position, he will incur no blame.

‘There will be advantage in whatever direction he may advance:’—(the subject of) the topmost line is of the same mind with him.

‘The great good fortune indicated by the fourth line, divided,’ shows that there is occasion for joy.

‘The good fortune indicated by the fifth line, divided,’ shows that there is occasion for congratulation.

‘In command of the firmament of heaven:’—the way is grandly open for movement.

(The trigram representing) a mountain and under it that for thunder form I. The superior man, in accordance with this, (enjoins) watchfulness over our words, and the temperate regulation of our eating and drinking.

‘You look at me till your (lower) jaw hangs down:’—(the subject of the line) is thus shown unfit to be thought noble.

‘The evil of advance by the subject of the second line, divided,’ is owing to his leaving in his movements his proper associates.

‘For ten years let him not take any action:’—his course is greatly opposed (to what is right).

‘The good fortune attached to looking downwards for (the power to) nourish,’ shows how brilliant will be the diffusion (of that power) from (the subject of the line’s) superior position.

‘The good fortune from abiding in firmness’ is due to the docility (of the subject of the line) in following (the subject of the line) above.

‘The good fortune, notwithstanding the peril of his position, of him from whom comes the nourishing,’ affords great cause for congratulation.

(The trigram representing) trees hidden beneath that for the waters of a marsh forms Tâ Kwo. The superior man, in accordance with this, stands up alone and has no fear, and keeps retired from the world without regret.

‘He places mats of the white mâ) grass under things set on the ground:’—he feels his weakness and his being in the lowest place, (and uses extraordinary care).

‘An old husband and a young wife:’—such association is extraordinary.

‘The evil connected with the beam that is weak’ arises from this, that no help can be given (to the condition thus represented).

‘The good fortune connected with the beam curving upwards’ arises from this, that it does not bend towards what is below.

‘A decayed willow produces flowers:’—but how can this secure its long continuance? ‘An old wife and a young husband:’—this also is a thing to be ashamed of.

‘Evil follows wading with (extraordinary) boldness (through the stream):’—but (the act) affords no ground for blame.

(The representation of) water flowing on continuously forms the repeated Khan. The superior man, in accordance with this, maintains constantly the virtue (of his heart) and (the integrity of) his conduct, and practises the business of instruction.

‘In the double defile, he enters a cavern within it:’—he has missed his (proper) way, and there will be evil.

‘He will get a little (of the deliverance) that he seeks:’—he will not yet escape from his environed position.

‘Whether he comes or goes, he is confronted by a defile:’—he will never (in such circumstances) achieve any success.

‘(Nothing but) a bottle of spirits and a subsidiary basket of rice:’—(these describe) the meeting at this point of (those who are represented by) the strong and weak lines.

‘The water in the defile is not full (so as to flow away):’—(the virtue indicated by) the central situation is not yet (sufficiently) great.

‘The sixth line, divided, shows its subject missing his (proper) course:’—‘there will be evil for three years.’

(The trigram for) brightness, repeated, forms Lî. The great man, in accordance with this, cultivates more and more his brilliant (virtue), and diffuses its brightness over the four quarters (of the land).

‘The reverent attention directed to his confused steps’ is the way by which error is avoided.

‘The great good fortune (from the subject of the second line) occupying his place in yellow’ is owing to his holding the course of the due mean.

‘A position like that of the declining sun:’—how can it continue long?

‘How abrupt is the manner of his coming!’—none can bear with him.

‘The good fortune attached to the fifth line, divided,’ is due to its occupying the place of a king or a prince.

‘The king employs him in his punitive expeditions:’—the object is to bring the regions to a correct state.