Takashima Ekidan · Hexagram 21 Fire over Thunder, Shi He: Progress; it is favorable to administer justice.

21　Fire over Thunder, Shi He

“Bite [89],” means to gnaw; “join [90],” means to come together—gnawing and then bringing together. The hexagram as a whole depicts the mouth: the two firm lines at the beginning and top are the two lips, while the four yielding lines in the second, third, fourth, and fifth positions are the teeth. With the upper and lower gums and palate, it presents the image of biting. The one firm line in the fourth position obstructs the middle, like something lodged in the mouth. The two firm lines at the beginning and top, with the fourth line as the obstruction, prevent the upper and lower lips from closing. The lower lip moves and the upper lip remains still; it must bite through the obstruction at the fourth position. Once the obstruction disappears, the two lips can close, and this is called the Biting and Joining hexagram. This hexagram follows the Contemplation hexagram. The Sequence Commentary says: “Only after there is something worthy of contemplation can there be joining; therefore Biting and Joining follows it. Joining means coming together.” Once there is something worthy of contemplation, joining must follow; this is why Biting and Joining comes after Contemplation.

Shi He: Progress; it is favorable to administer justice.



▲　Seal-script form of “Shi”



▲　Seal-script form of “He”

The Miscellaneous Hexagrams says: “Shi He is eating.” Whenever food is swallowed, the mouth closes; if something obstructs it, the mouth cannot close. If it does not close, there is no passage; when it closes, there is free flow. Hence it says, “Shi He: progress.” From this we may infer that in a family, slanderous evil can obstruct it; in the court, treacherous flatterers can obstruct it; and on the roads, violent strongmen can obstruct them. It is just like something in the mouth: with an obstruction, there is no passage. To make passage possible, one must first remove the obstruction; removing obstruction is “favorable to administer justice.” Justice must be administered firmly, symbolized by the two firm lines at the beginning and top. The one who applies them is the fifth line. “Prison” means confinement. The outer trigram is Li: solid on the outside and hollow within, the image of a prison. The inner trigram is Zhen, which signifies awe; the outer trigram is Li, which signifies brightness. Awe combined with brightness is the talent needed to administer justice; therefore it is called favorable. In this way Shi He is accomplished. The Tuan Commentary says: “When there is something in the mouth, it is called Shi He; biting and closing brings progress. The firm and yielding are divided; movement is bright. Thunder and lightning come together and shine forth. The yielding attains the center and moves upward. Though it is not in the proper position, it is favorable to administer justice.”

The mouth is naturally joined, but when something obstructs it inside, the upper and lower parts cannot meet. In the structure of the hexagram, the two firm lines at the beginning and top are outside, the three yielding lines at the second, third, and fifth places are distributed above and below, and one firm line at the fourth place is in the middle—an image of something in the mouth. The two firm lines at the beginning and top must interact, bite, and remove the obstruction; then the mouth can close. Once the obstruction is removed, there is free flow, hence “biting and closing brings progress.” This hexagram’s inner trigram has one firm and two yielding lines, while its outer trigram has two firm and one yielding line; thus firm and yielding are divided. Thunder means movement, lightning means brightness: “movement and brightness.” Thunder shakes and lightning flashes, erupting together so that awe and splendor are both displayed. “The yielding attains the center” refers to the sixth in the fifth place. Yin dwelling in a yang place brings firm and yielding into balance. “Moves upward” means that the fifth occupies the honored position; though yielding and placed in a yang position, it is not properly situated, yet it is favorable for administering justice. If justice is too firm, it becomes harsh; if too yielding, it becomes overly lenient. When firmness and yielding are balanced, justice is fair. In summary: things harmful among the mouth and teeth are dealt with by people through biting and closing; things harmful in the work of creation are dealt with by Heaven and Earth through thunder and lightning; things harmful in government are dealt with by the former kings through punishments and prisons. This is the meaning of “biting and closing brings progress.” Thus the Shi He hexagram is a great instrument for governing the world.

Note: The Bi hexagram also contains the image of something in the mouth, but its upper trigram is Gen, stopping, and its lower trigram is Li, clinging and adornment. With stopping above and clinging below, there is no movement, so it cannot bite an object. Although it has the image of holding something in the mouth, it does not have the meaning of biting it.

Applying this hexagram to human affairs: the image says, “There is something in the mouth; this is called Shi He,” meaning that the mouth cannot close because an object obstructs it. Extending the idea of harmful objects, the problem is not limited to the mouth: when something enters the ear, the ear cannot hear clearly; when something arises in the eye, the eye cannot see clearly; when something enters the chest, the chest becomes ill; when something enters the heart, the heart becomes confused. These are harms to the body. At the utmost level, if something comes between father and son, father and son become estranged; between brothers, brothers separate; between husband and wife, they resent each other; between friends, friends grow distant. These are harms to human relationships. To remove the harm, in governing others one uses criminal law and prisons; in governing oneself one uses inner self-examination. The method is the same. Movement is thunder, brightness is lightning: movement brings decisions, brightness examines the subtle signs. When movement and brightness unite, rewards and punishments become clear. In terms of position, the fifth line is the ruler; in terms of virtue, the fifth line is the heart, which is called the heavenly ruler. In this hexagram, the fifth line is yielding in a yang place, called “the yielding attains the center.” This means that when the heart can be yielding while applying firmness, firmness and yielding reach balance. Then it neither loses severity nor loses leniency, and the full efficacy of inner governance is achieved. The hexagram is named Shi He, and the Tuan text says “the mouth,” all taking their images from the teeth and cheeks. Thus among the six lines there are “destroying the toe,” “destroying the nose,” biting flesh, “biting dried meat with bone,” “destroying the ear”—all taking images from the human body. This is truly a disaster that strips the skin. Within oneself, remove the obstruction and body and mind become free; outwardly, remove slander and evil and all affairs become free. Therefore, the excellence of governance lies entirely in the heavenly ruler—the heart. The principles of the I Ching encompass an extremely broad range: family, state, and person; the diviner takes the relevant meaning according to the matter at hand.

Applying this hexagram to the state: the greatest harm to government in the court occurs when, among officials in office, a slanderous flatterer stands among them, overturning administration and confusing the ruler’s heart. Even worthy and capable people are divided from one another and unable to cooperate in their work; this is why the state declines day by day. In this hexagram, the single firm line in the fourth place blocks the upper and lower parts; this is that person. The two yang lines at the beginning and top, one above and one below, cannot meet; the yielding lines in the second and third places are compliant but incapable; the fifth line, yielding in a yang place and close to the fourth, cannot avoid listening partially. Thunder lies hidden and does not move; lightning is concealed and gives no illumination. The Way of government is not prosperous for precisely this reason. The phrase “there is something in the mouth” in the Tuan text has the same image. If there is something in the mouth, use the teeth to deal with it; if there is slander in the court, “it is favorable to administer justice.” The ruler of the fifth line presides over justice, assisted by the two firm lines at the beginning and top. Yet firmness cannot overcome firmness by itself: when it meets firmness, it breaks. The two yielding lines in the second and third places must also be used to mediate, and only then will the fourth firm line submit. The ruler in the fifth place is yielding in a yang position. Though the position is not proper, he can bring forth the movement of thunder and display the clarity of lightning. When thunder and lightning act together, the Way of government becomes manifest. “Movement and brightness” mean that no sentence is unjust; “brightness and movement” mean that no crime is lightly pardoned. Thus firmness and yielding are balanced and justice is fair. The six lines successively describe methods of administering justice: the first uses light punishment and has few errors; the second rides upon firmness and is easily brought into submission; the third “encounters poison” but suffers no harm; the fourth maintains purity and gains good fortune; the fifth uses the middle way and shows concern for punishment. All obtain the proper balance of firmness and yielding, so all say “no blame.” Where it says “favorable to maintain arduous correctness,” it says “good fortune.” Where firmness is used to the extreme, it says “misfortune.” It encourages what is balanced and warns against excess, with the utmost care. Hence the Commentary on the Image says: “Thunder and lightning form Shi He; the former kings clarified punishments and regulated the laws.” This means the former kings used authority and illumination together, embodying the principle that punishment should ultimately make punishment unnecessary. Among the I Ching’s discussions of administering justice, Shi He and Feng are the two most detailed. Feng says “settle lawsuits and impose punishments”; Shi He says “clarify punishments and regulate the laws.” Their careful and precise judgments are sufficient to restrain the abuses of legal documents in later ages. This is the meaning of the whole hexagram.

Viewed as a whole, this hexagram takes its image from the entire form of the mouth, and also from the two images of thunder and lightning above and below as the means of administering justice: thunder exposes what is hidden, lightning illuminates treachery; movement enables decisive action, brightness enables discernment. Applied together, they make the penal law clear. Although the sixth in the fifth place is not in the proper position, being yielding in a yang place, it is the ruler of justice. It specifically uses the two firm lines at the beginning and top together for governance: firmness and yielding unite, the obstruction is removed, and justice becomes fair. This is the meaning of the hexagram; among the six lines, however, each takes its own meaning. Some say the first and top lines, having no position, represent people receiving punishment, while the middle four represent those who impose it. From the hexagram’s structure, one may say the firm fourth line is the person being punished and the other five lines are those imposing punishment. Yet the line texts all center on “favorable to administer justice”; they never distinguish between imposing and receiving punishment. The two firm lines cannot bite alone; they must join the yielding lines and bite together. Thus each line has something it bites, and within those things bitten there are degrees of hardness and softness. The second bites skin, which is soft and easy to bite, so the crime is light. The third bites cured meat, somewhat firmer than skin, hence there is poison. The fourth bites dried meat with bone, firmer than cured meat; hence “favorable to maintain arduous correctness.” The fifth bites dried meat, meaning that the case has already been decided. The fifth is the ruler of justice, and those it governs are cases already decided by judicial officers. It reviews them carefully, hence “correctness is severe.” The first says “wearing the stocks”; being below and with its firmness still slight, the punishment is on the feet, a light penalty. The top says “wearing the cangue”; being at the end and firmness having reached its extreme, the punishment is on the head, which is too harsh. These two lines alone do not mention biting. Could this be because they represent those who receive punishment? In sum, the six lines use justice in sequence, each in its proper degree, so all say “no blame.” Where it says “favorable to maintain arduous correctness,” it says good fortune; where it uses its utmost strength, it says “misfortune.” It encourages balance and warns against excess, with the utmost prudence. Hence the Commentary on the Image says: “Thunder and lightning form Shi He; the former kings clarified punishments and regulated the laws.” It speaks of the former kings using authority and illumination together—the meaning that punishment should ultimately lead to no punishment. Of all the I Ching’s discussions of justice, Shi He and Feng are the most detailed. Feng says “settle lawsuits and impose punishments”; Shi He says “clarify punishments and regulate the laws.” Their exact and thorough adjudication is sufficient to deter the later misuse of legal writings. This is the meaning of the whole hexagram.

The Great Image says: “Thunder and lightning form Shi He; the former kings clarified punishments and regulated the laws.”

The Pi Ya says: Lightning and thunder share the same qi. Thunder follows hui, while lightning follows shen. Yin and yang, through circling and pressing against each other, form thunder; through extending and discharging, they become lightning. Both are the angry qi of Heaven and Earth, bursting forth to display their might to the world, and thus they carry the image of the use of punishment. Some say that thunder emerges from the qi of Heaven, while lightning emerges from the qi of Earth; when the qi of Heaven and Earth unite, thunder and lightning arise. The Biting and Bringing Together hexagram therefore takes its two firm lines at the beginning and end as the symbols of thunder and lightning. The former kings took this image as a model for administering justice: clarity modeled on the light of lightning, and commands modeled on the shock of thunder. By making punishments clear, they taught the people to avoid wrongdoing; by making the law authoritative, they taught the people to fear it. Thus punishments contained no injustice and the law no partiality. The punishments of the court were just like the thunder and lightning sent down by Heaven. Heaven makes cherishing life its virtue, and the king makes compassion in punishment his guiding intention; their principles are the same, and their governance flourishes.

　　[Divination]
○ Inquiry about current fortune: At present, good fortune is beginning to move. There is an image of authority and dignity, brilliance and radiance, with one’s reputation spreading far and reaching upward. Auspicious.


○ Business: Buyers and sellers gather at the same time; this indicates brisk sales of goods. Auspicious.

○ Household: Both the heavenly and earthly plates are moving; beware of fire. Exercise care and caution to avert disaster.

○ Illness: This is a case of repressed heat. It may erupt directly, or extreme heat may cause mania; great care is needed.

○ Legal dispute: The judgment will be clear and fair.

○ Weather: A sudden thunderstorm is indicated; the sky will clear after the rain.

○ Marriage: Yin and yang form a single harmonious qi; the union is certain to last a hundred years. Auspicious.

○ Asking about a traveler: The person will return at once.

○ Lost property: It may have been swallowed up by someone.

Initial Nine: Wearing a cangue that covers the toes; no blame.

The Commentary on the Image says: “Wearing a cangue that covers the toes” means not proceeding.

The Zhen trigram represents the foot. The firm first line, yang in position at the bottom, symbolizes the foot; as the bottom line of Zhen, it also symbolizes a shoe. A “cangue” is a wooden penal instrument; putting the cangue on the shoe means putting it on the foot. “Cover” means to submerge: because the cangue is small, it covers only the toes, indicating a minor offense and a light punishment. The initial yang is still weak, so the use of punishment is lenient—merely a small corrective to prevent further wrongdoing. Thus both the infliction and reception of punishment are described as “no blame.” The Image Commentary says “not proceeding”: in antiquity, for a minor offense the toes were put in a cangue to prevent the offender from walking, so that he would not dare repeat his former wrongdoing. Hence it says “not proceeding.”

　　[Divination]
○ Fortunes: There may be a minor mishap for now, but fortunately no major trouble. Proceed cautiously.


○ Business: Trading in timber is especially unfavorable; other businesses should also proceed cautiously.

○ Household: There is an intention to begin construction or renovation; no blame.

○ Illness: There may be sores on the feet or athlete’s foot. The condition is just beginning and should be easy to treat.

○ Military campaign: Beware of an ambush; proceed cautiously.

○ Asked about marriage: Unfavorable.

○ Traveler: Not yet returned.

○ Pregnancy: A boy will be born. The child may have a foot ailment.

【Example】 In the spring of Meiji 23, a friend, someone known to me, came and said: “I now wish to join with others in starting a business. Please divine whether it will succeed.” The resulting hexagrams were Shike and its relating hexagram, Jin.

The judgment said: The lower trigram, Zhen, is wood and has a moving nature; the upper trigram, Li, is fire. The image is exactly that of carrying firewood toward a fire: advancing will certainly lead into difficulty, so it is best not to proceed. The divination concerns the initial line, which says, “Wearing a cangue that covers the toes; no blame.” Yet although it says “no blame,” a minor punishment cannot be avoided. The Commentary on the Image says “not proceeding,” clearly informing us that the matter must not be carried out; it should be abandoned and not undertaken again.

My friend replied: “Having received this divination, I am even more convinced that it cannot be done. What I intended was never a completely sound plan; I should decline to join the others.” Later the friend returned and said: “In fact, three of us planned a money-lending business. We would lend money to anyone seeking a loan secured by shares or government-bond certificates. When repayment came due, we would, at the convenience of the financier, return certificates and obtain from the borrower a certificate acknowledging the loaned money; then immediately sell off the government bonds, shares, and other securities pledged as collateral. We would lend the proceeds again by the same method, repeating the process in turn. Thus, without any capital, we could make a great profit. If anyone asked for repayment, we would give them depreciated shares and the like; should matters go awry, we would conceal the property as a way to engineer bankruptcy.” Later the fraudulent scheme was exposed, and two of them were imprisoned. The subtle principles of the I Ching are truly astonishing!

Six in the second place: Biting tender meat until the nose is covered; no blame.

The Commentary on the Image says: “Biting tender meat until the nose is covered” means mounting the firm.

“Tender meat” is flesh soft and boneless, very easy to bite, symbolizing a lawsuit easy to resolve. “Covering the nose” symbolizes obtaining the facts in depth. The second line responds to the fifth, occupies the center, and is correctly placed; thus punishment is applied with centrality and correctness. When punishment is balanced and upright, the offender is easy to bring into submission. Though one bites tender meat until the nose is covered, there is no blame. The nuclear trigram Gen represents the nose. This line is at the beginning of Gen, with the nuclear Kan above it; Gen is trapped beneath Kan, giving the image of the nose being covered. The Commentary on the Image says “mounting the firm”: it mounts the firmness of the first line to supplement its own softness, so it bites deeply enough to submerge the nose.

　　[Divination]
○ Fortunes: For now things are ordinary. Since your ability is shallow, rely on people of greater strength when acting.


○ Business: Current goods show signs of being gathered and brought together. It is fine to store them deeply and sell when the time is right. Auspicious.

○ Military campaign: “Tender meat” means great; “nose” means beginning. From this beginning onward, great achievements can be attained. Auspicious.

○ Household: The nose represents the ancestor; “covering the nose” means extinguishing the ancestor. The old residence is unfavorable.

○ Illness: The malign influence is currently in the skin and flesh, but may penetrate deeper and cause trouble.

○ Traveler: Returning with a companion.

○ Marriage: Certainly a prosperous family; the match can succeed.

【Example】 On the 25th day of the 10th month of Meiji 25, the scholars Shigeo Sugiura, Kumataro Kikuchi, Yujiro Miyake, Shigetaka Shiga, and Minoru Riku met at the Hoshigaoka teahouse. The previous evening, the government had ordered the suspension of the Japan News. Riku was the newspaper’s chief editor. He asked me when the suspension would be lifted. The resulting hexagrams were Shike and its relating hexagram, Kui.

The judgment said: This hexagram depicts something lodged in the mouth; once bitten through and crushed, harmony naturally follows, hence “Shike: success.” The newspaper’s reported matters had obstructed the government, so the government suspended publication because an impediment had arisen in the matter. In Shike, “favorable for administering justice” applies; the second line is below, so the offense was not serious. “Biting tender meat until the nose is covered” is like biting delicious meat and accidentally scalding the nose with hot juices: it symbolizes an editor writing hastily and offending the government’s taboos, thereby having his nose broken. The nose belongs to metal; extinguishing the nose signifies business suspension and financial loss. The lower trigram is Zhen, whose number is eight; when this line changes it becomes Dui, whose number is nine. Within eight days, or perhaps nine, the suspension will certainly be lifted.

Eight days later, the suspension was indeed lifted. Mr. Riku sent me a book as a gift, informing Mr. Sugiura of the event and expressing his amazement at the divination’s uncanny accuracy.

【Example】Someone close to me came and said: “There is a promising business venture. Please divine whether it will succeed and what its auspiciousness or danger will be.” The resulting hexagrams were Shike and its relating hexagram, Kui.

The judgment said: This hexagram shows something obstructing the mouth. Applied to business, it indicates goods accumulated in storage. Receiving the second line means treating the business lightly and then suffering an unexpected loss. “Biting tender meat” means flesh is soft and easy to bite; “covering the nose” means encountering something firm and strong, causing the merchant to have his nose broken. Therefore, pay close attention and conduct the business cautiously and meticulously; then there will be no fault. Hence it says, “Biting tender meat until the nose is covered; no blame.” The outcome was indeed as divined.

Six in the third place: Biting dried meat, encountering poison; slight regret, no blame.

The Commentary on the Image says: “Encountering poison” is because the position is inappropriate.

“Dried meat” contains bone hidden within the flesh and is difficult to bite. The bone is concealed in the meat and goes unnoticed; this line is yin in a yang position, outwardly soft but inwardly hard, giving the image of dried meat. Meat dried over a long period may spoil and develop poison when bitten. The nuclear hexagram from the third, fourth, and fifth lines is Kan, which symbolizes poison. Poisonous meat is like a violent criminal: when one tries to control him, he bites back, which is regrettable. Yet the use of punishment is not improper, so although there is regret, it is only slight, and ultimately there is no blame. The Commentary on the Image says “the position is inappropriate”: softness occupies a yang position and is not properly placed; therefore the offender refuses to submit and instead bites back.

　　[Divination]
○ Fortunes: Your circumstances are currently out of alignment. Even in matters that go well, disappointment often follows; you may treat others well yet incur their resentment. Fortunately, there is no major harm.


○ Business: A venture that clearly appears profitable may instead suffer a small loss, mostly because it is handled improperly.

○ Military campaign: The camp may be established in an unsuitable place; beware of a minor defeat and hold your position carefully.

○ Household: The household spirit is unsettled; a minor disaster may occur. Prayers are advisable.

○ Illness: The medicine does not match the illness; fortunately it is a minor ailment and poses no serious obstacle.

○ Traveler: Delayed by a matter and has not returned.

○ Question about pregnancy: A girl will be born.

【Example】A friend came and asked me to divine the outcome of a criminal case. The resulting hexagrams were Shike and its relating hexagram, Li.

The judgment said: This hexagram depicts something in the mouth; unless it is bitten through, there can be no passage. It is like a dispute between two parties blocked by someone in between; without forcefully removing the obstruction, reconciliation is impossible. The third line says, “Biting dried meat, encountering poison”: dried meat contains bone, so it is tough and difficult to bite; after a long time it becomes poisonous. This is like a stubborn criminal who is difficult to control and will eventually bite back, inevitably causing “slight regret.” Yet by judging the case impartially, the facts of the offense will ultimately be established; hence “no blame.” This case should of course be judged with caution. The outcome was indeed as divined.

【Example】A divination was conducted concerning whether the harvest in the autumn of Meiji 30 would be abundant or poor. The resulting hexagrams were Shike and its relating hexagram, Li.

The judgment said: This hexagram depicts something lodged in the mouth. It is especially apt when divining whether the year’s harvest will be abundant or disastrous. The third line says, “Biting dried meat, encountering poison.” Dried meat means the flesh of a small animal that has been salted and dried, with the whole body intact. After being preserved for a long time, it can easily become poisonous; it is unclean food. This hexagram shows thunder and lightning occurring together. Beware of heavy rains in the seventh and eighth months, damaging the grain in the fields, leaving the autumn harvest insufficient and food scarce, forcing the people to mix and eat miscellaneous grains; some may fall ill from encountering poison. This is what “biting dried meat, encountering poison” means. However, foreign rice and grain are now easily imported and can relieve the famine; hence “slight regret, no blame.”

In that year’s eighth month, the weather indeed became unfavorable and floods occurred everywhere, causing a shortage of rice and grain. Fortunately, imported foreign rice helped relieve the famine.

Nine in the fourth place: Biting dried meat with bone; obtaining a metal arrow; favorable to arduous perseverance; auspicious.

The Commentary on the Image says: “Favorable to arduous perseverance; auspicious” means the light has not yet fully shone.

“Dried meat with bone” is dried meat containing bone; it is extremely tough. Its hardness symbolizes the firmness of the fourth yang line; the soft flesh and hard bone symbolize yang occupying a yin position. The fourth line is firm at the center, and in administering justice it must join and govern through the two firm lines above and below. One firm line at the beginning forms Qian; Qian is metal, hence the lower line has the image of metal. The upper firm line belongs to Li; Li is the arrow, hence the upper line has the image of an arrow. The fourth line is close and aligned with the fifth, the senior official administering justice; the first and upper lines both follow it, hence “obtaining a metal arrow.” Metal is hard and an arrow is straight; firmness and straightness are essential principles in administering justice. The fourth line possesses them—what case could it not resolve? Thus although dried meat with bone is tough, it is not difficult to bite, just as a strong and fierce criminal will nevertheless submit. At the fourth place, softness occupies a firm position: firmness may become excessively severe, so arduousness is favorable; softness may become excessively lenient, so correctness is favorable. Arduous yet correct, therefore auspicious. Of the six lines, only the fourth says “auspicious.” The Commentary on the Image says “the light has not yet fully shone”: administering justice is auspicious, but the fourth line is at the beginning of Li, where illumination is still weak; hence “not yet fully bright.”

　　[Divination]
○ Fortunes: You are moving from the old to the new, right in the midst of a prosperous phase; everything is auspicious.


○ Business: It is like eating meat and obtaining gold, indicating profit greater than the principal. Extremely auspicious.

○ Household: The family estate has always been prosperous. Remaining alert to danger in times of peace and never forgetting change are essential ways to preserve the household. Auspicious.

○ Military campaign: You can capture the enemy’s provisions and bows and arrows; nothing firm can withstand you, and every direction is favorable. Yet after victory, even greater caution is auspicious.

○ Marriage: Auspicious for a diligent and frugal family.

○ Childbirth: This condition is not easy to treat; careful recuperation and care are required. It will be auspicious.

○ Pregnancy: A boy will be born.

○ Traveler: Has gained profit abroad and has not yet returned.

【Example】An acquaintance had become involved in a major commercial dispute and asked me to divine how it would end. The resulting hexagrams were Shike and its relating hexagram, Yi.

The judgment said: This hexagram shows a blockage between the parties. Whoever is scheming to seize a great profit must first use force to remove the obstruction. The fourth line says, “Biting dried meat with bone.” Dried meat with bone is tough and difficult to bite, so the person involved is evidently fierce and hard to control. “Obtaining a metal arrow”: metal and arrows are valuable objects, so the subject of the dispute is probably precisely this valuable metal and arrow. In their imagery, metal represents firmness and an arrow straightness; a firm and upright person must be found to issue the judgment. Yet the matter is extremely difficult and cannot be settled at once, hence “favorable to arduous perseverance.” Enduring patiently from beginning to end, the many disputes will naturally be resolved; there is no need to trouble your mind. The outcome was indeed as divined.

Six in the fifth place: Biting dried meat; obtaining yellow gold; perseverance is dangerous, but no blame.

The Commentary on the Image says: “Perseverance is dangerous, but no blame” means that it is appropriately handled.

“Biting dried meat” is a metaphor for boneless meat that is easy to bite. “Obtaining yellow gold”: yellow represents correctness and the center; gold is a firm substance, representing hardness and strength. This line embodies the virtues of firmness and clarity and occupies the honored fifth place; it is the ruler who personally decides legal cases. Dried meat means the flesh has already been dried; when a case reaches the ruler for personal judgment, it too must be a case already brought to maturity. Although the offense has been determined, the ruler still intends to follow the principle of treating doubtful crimes leniently; hence “perseverance is dangerous.” If punishment is applied in this way, what blame could remain? The Commentary on the Image says “appropriately handled”: using firmness through softness, maintaining correctness while considering danger—this is the proper way to administer justice.

　　[Divination]
○ Fortunes: Your timing and luck are right; whatever you seek or plan will go as desired. Auspicious.


○ Business: All goods being transported are top-grade, clean, and flawless, bringing great profit. This is not merely temporary; the business can be maintained for a long time. Auspicious.

○ Household: The orientation is appropriate; greatly favorable.

○ Military campaign: The enemy’s city is weak and easy to attack. Auspicious.

○ Illness: Meat should be strictly avoided; if prolonged, the condition may become dangerous. Careful dietary and general regulation are required.

○ Traveler: Returning after making a profit.

○ Pregnancy: A boy will be born.

○ Inquiry about lost property: It will be found immediately.

【Example】A divination was conducted concerning the rice harvest of Meiji 22. The resulting hexagrams were Shike and its relating hexagram, Wuwang.

Judgment: The Miscellaneous Hexagrams Commentary says, “Biting and chewing is eating”; the Commentary on the Image says, “When there is something in the mouth, it is called Biting and Chewing; biting and chewing brings success.” All these statements in the hexagram text concern food. In this hexagram, thunder is below and lightning above; the fourth line of the nuclear hexagram corresponds to the seventh and eighth lunar months, so flooding should be guarded against. The divination obtained the fifth line, an omen of abundant harvests. The line text says, “Biting dried meat.” Dried meat can be stored; when the new grain is brought in, it is put into the granary—this too signifies storing. It says, “Obtaining gold.” When rice ripens golden, people describe the fields as covered with gold; rice grains are called golden grains or jade grains. This signifies abundance. When the year is plentiful and grain ripens, there is broad commerce and transport, and rice prices may not necessarily fall. Farmers both obtain a full harvest and sell it at a high price; this too is called obtaining gold.

Indeed, between the seventh and eighth lunar months there was much rain. Although two or three counties suffered terribly from flooding, the nation as a whole had an exceptionally abundant harvest, and rice prices were rather high. This showed how subtle and wondrous the principles of the I Ching are—beyond measurement. Recently I met a certain eminent person and mentioned this divination; he sighed in astonishment.

[Example] In December of the twenty-seventh year of the Meiji era, our army and navy were at Weihaiwei in Shandong Province of Qing China. Qing warships occupied strategic positions in defense, while our warships were outside the harbor and could not make effective bombardments. On the twentieth of that month, I happened to meet Home Minister Tsuchiya in a motorcar. The minister asked me about the situation at Weihaiwei. I performed a divination and obtained Biting and Chewing changing to Innocence.

Judgment: This hexagram presents the image of “something in the mouth.” Because of their defeat in the preceding days, the Qing troops had retreated to a remote position, while our army and navy surrounded the Qing navy—like something held in the mouth. The fifth line was obtained; the opportunity for battle was ripe, and a forceful attack on the enemy could yield an unexpected gain—what is meant by “biting dried meat and obtaining gold.” Although the operation was dangerous, safety from harm could be expected, signified by “steadfastness in danger, no blame.” Later, Vice Admiral Ito used torpedo boats to break through the chain, entered the harbor, and sank several warships, including the Dingyuan. The enemy commander Ding Ruchang and others committed suicide; the warships such as the Zhenyuan all came into our possession.

Top Nine: Carrying [96] a cangue that covers the ears. Misfortune.

The Commentary on the Image says: “Shackles weigh down the neck and obliterate the ears”: one’s hearing is not clear.

The top position is at the extreme, above the fifth; it is the upper line of Radiance, with firmness and clarity excessive. “Shackle” means a wooden cangue, an instrument of punishment. Since the initial yang is below, the shackle is on the feet; since the upper yang is above, it is on the head. “Shackles weigh down the neck and obliterate the ears”: the thickness of the cangue shows how cruel the punishment is. In administering justice, rather than wrongly convicting someone, it is better to err on the side of release; one should make compassion and careful concern one’s guiding principle. The top nine is strong and self-willed, using severe punishment to display authority—how could it avoid misfortune? Therefore it says, “Misfortune.” The Commentary on the Image says, “one’s hearing is not clear”: in judging a lawsuit, everything depends on keen listening. Being firm without balance causes one to lose that discernment, and losing discernment means losing clarity; hence, “one’s hearing is not clear.”

　　[Divination]
○ Regarding current fortune: The great cycle of fortune is now ending. If you conduct yourself with gentleness and harmony, you can remain free of worry; if you rely on force, misfortune will be hard to avoid.


○ Regarding business: Stop once you have gained profit; do not be excessively greedy, and you will avoid major losses.

○ Regarding the household: Guard against unexpected disaster and misfortune.

○ Regarding military campaigns: Do not advance under any circumstances; advancing will certainly bring misfortune.

○ Regarding illness: It may be tinnitus or deafness, or a poisonous swelling may develop at the nape; misfortune.

○ Regarding pregnancy: A boy will be born; guard against deafness.

[Example] A certain hotel proprietor on Kyo Street in Tokyo had long managed his family business with painstaking care, but recently he suddenly stopped attending to affairs. One morning he left home and had not returned by dusk. His family searched for him but found no trace. At the time, the blind man Suzuki Kōhaku of Hirakawachō had studied the I Ching under me. The family therefore asked him to perform a divination, and Kōhaku obtained Biting and Chewing changing to Arousing.

Kōhaku judged: Internally this hexagram is Arousing Thunder, and externally it is Radiance Fire, the southern direction of Radiance; he headed toward the south side of the street. When thunder and fire are activated, this signifies a steam locomotive. The top line was obtained, whose text says, “Shackles weigh down the neck and obliterate the ears—misfortune.” From this, it seemed likely that the proprietor had been struck by a steam locomotive, with the image of his ears being destroyed and his death.

Everyone who heard this was shocked, though some still did not believe it. Then, at ten o’clock that night, the police station beneath Atago urgently summoned the family and informed them that the proprietor had been killed on the railway. Examination showed that his head and ears had indeed been split open. From then on, everyone respectfully submitted to the wondrous subtlety of the I Ching’s principles. When I heard of it, I was pleased that Kōhaku’s judgment closely resembled my own, so I append the record here.

[Example] In April of the thirty-second year of the Meiji era, the wife of a certain nobleman was pregnant for the first time. When the month of delivery arrived, the due date passed without childbirth. A divination was performed concerning her delivery, and Biting and Chewing changing to Arousing was obtained.

Judgment: In the Biting and Chewing hexagram, two yang lines are above and below, with one yang between three yin lines—an image of pregnancy. Now, asking about childbirth, the phrase “obliterate the ears” appears. This indicates a large fetus, difficult delivery, and fear that the child’s ears may be injured by being compressed.

As it turned out, when this woman went into labor, she could not give birth for a long time. Seeing that the mother could not endure it, the physician was about to perform an incision, and the child was gradually delivered. The child was large, was obstructed by the birth canal, and consequently suffered ear injuries, which were treated by cauterizing them with silver nitrate. Although the child’s ears were not literally “obliterated,” they were indeed injured.