Takashima Ekidan · Hexagram 44 Heaven over Wind, Gou: The woman is strong; do not take this woman as a wife.

Gou: The woman is strong; do not take this woman as a wife.

44 Heaven over Wind, Gou

Gou is the inversion of Guai. In Guai, one yin line is above and five yang lines determine it, nearly eliminating it; in Gou, that single yin line is reborn below. This is the principle of creation and transformation: yin and yang, odd and even, follow one another like shadow and form, departing and returning in cycles. Heaven and earth cannot have yang without yin. Although sages disliked yin, they ultimately could not eradicate it. The single yin line of Gou comes down from the first line of Kun; the gradual process symbolized by treading on frost is already foreshadowed here. The character Gou combines the radical for woman with that for afterward; woman symbolizes yin, and afterward is interchangeable with later, meaning that yin lies hidden behind Qian. This is why the hexagram of five yang and one yin is called Gou.

Gou [35]: The woman is strong; do not take this woman as a wife.

Gou is the hexagram of the fifth month. One yin comes from the first line of Kun and is born beneath Qian. Kun represents woman and also old yin, hence “the woman is strong.” When yin first begins to arise, its mechanism is extremely subtle but its momentum extremely swift. Cold frost and solid ice gradually accumulate and grow; yin’s encroachment upon yang can catch one unprepared. Often the decline of a household begins with a woman. Nothing is stronger than a woman in this sense. Because her strength must be restrained, the warning is not to marry her. The warning is issued precisely when yin in Gou first begins to emerge, so that the bud of disaster caused by women may be blocked.

The Tuan Commentary says: “Gou means encounter: the yielding encounters the firm. Do not take this woman as a wife; she must not be allowed to grow. When heaven and earth encounter each other, all beings flourish. When the firm encounters the centered and correct, its way prevails throughout the world. Great indeed is the meaning of the time of Gou!”

“Gou” was written in ancient script as “gou,” and was also written as “hou.” The first means to meet while traveling; the second means an unexpected meeting. Both convey the meaning of encounter. The lower trigram is Xun and the upper is Qian. Qian is heaven and Xun is wind. Heaven is naturally clear and bright above, while a slight wind suddenly rises and happens to meet it; hence “the yielding encounters the firm.” Marriage is a great human relationship, but the poem “In the Wilds There Is Spreading Grass” concerns a private meeting between man and woman. Since the meeting is improper, it says, “Do not take this woman as a wife.” The Tuan Commentary says “she must not be allowed to grow,” guarding against yin in Gou growing and invading yang. Only when they meet without encroaching on each other can yin and yang complement one another and thereby achieve one another. Yang alone cannot produce, and yin alone cannot nurture. Only when heaven and earth meet can beings be born. Qian says “all beings take shape,” and Kun says “all beings are fully prosperous”; this is because they meet and bring forth fulfillment. Gou follows the pure Qian of the fourth month, when yin in Kun first begins to arise. Qian is firm, while Kun, earth, occupies the center and is centered and correct. Thus “the firm encounters the centered and correct”: the Son of Heaven will soon emerge in the yang season to govern. Holding to Qian’s firm and upright virtue and unfolding Kun’s centered and correct yin, virtue becomes manifest through position and the Way moves with the times. The people will be transformed, the four quarters stirred like wind—this is the time. Wind travels most swiftly and is present throughout the world, hence “its way prevails throughout the world.” When royal transformation spreads and ritual and righteousness are cultivated, customs become upright. In the regions between the Yangtze and Han Rivers, women can all preserve chastity and integrity. When they meet without allowing growth, what concern remains about “the woman being strong”? Gou corresponds to midsummer; summer means nourishment and cultivation. Here one can see how great the meaning of Gou’s time is.

Using this hexagram to consider human affairs, human affairs are inseparable from the marriage of men and women, the great foundation of human relationships. If marriage is forbidden, human relationships perish, heaven and earth close off, yin and yang become separated, and nothing is born or nurtured. Not only would there be no household, there would be no world. The Tuan’s warning not to marry does not mean never to marry; it means not to use the way of Gou to marry. Gou contains the element for woman and means encounter. Woman is originally yielding yin; if yang encounters her and grants her authority, yin grows, and when yin grows, “the woman is strong.” Though five yang lines flourish, one yin can consume them. The Tradition says “she must not be allowed to grow,” restraining her strength and returning it to centered correctness. Once what is encountered attains centered correctness, one follows with yielding obedience. Then “your household and family will be fitting, and you will rejoice in wife and children”; the transforming influence of personal example can extend throughout the states. From there it can be extended to the whole world. Why worry about “the woman being strong”? The sages created the I Ching to reveal the subtle mechanisms of waxing and waning, the rise and fall of yin and yang. Neither can be discarded; the task is only to protect them according to the time. Thus the meanings of the six lines mostly take yang embracing yin, and the “embracing” of Nine in the Fifth is most centered and correct. The lines embraced by it are indeed embraced; even those not embraced cannot stand outside its embrace. When yin does not invade yang, yin and yang attain balance. When yin and yang are balanced, the way of husband and wife is harmonious; when husband and wife are harmonious, human affairs are all centered and correct.

Using this hexagram to consider the state, throughout history the downfall of states has often begun within the palace, as the fall of Yin came from Daji and the disorder of Zhou You began with Bao Si. The calamity of “the strong woman” is a warning handed down through the ages. In Gou, the sages first present this admonition: “Do not take this woman as a wife,” in order to halt the current and prevent the gradual beginning. The meaning is upright and the intent severe, but the wording is unavoidably extreme. If one disciplines her strength by saying “do not marry,” does that not leave human relationships deficient—and how then should one understand the “good match” praised in “The Ospreys”? Therefore the Tradition clarifies: “She must not be allowed to grow,” meaning that what is hated in woman is yin gradually growing. If yin does not grow, yang does not diminish; yang can nourish yin, and yin cannot strip yang. Then they meet without struggling and even assist one another. The transformation of a ruler begins in the palace; the virtue of the queen and consorts reaches the regions of the Yangtze and Han. In every age of excellent governance, the aid of worthy women within has never been absent. “Gou means encounter.” The structure is Qian above and Xun below: Qian is firm and Xun yielding, hence “the yielding encounters the firm.” Extending the principle, heaven and earth meet and beings are born; husband and wife meet and household governance is cultivated; ministers meet and governance and transformation proceed. When there is encounter, an even pair is formed; without encounter, there is an odd one. No affair, great or small, succeeds without encounter; only the encounter must be centered and correct. Among Gou’s six lines, only Nine in the Fifth attains centered correctness. Qizi represents firmness and the melon yieldingness; Qizi meeting the melon is firmness meeting yieldingness. If it is embraced, firmness is not invaded by yieldingness, and yieldingness willingly serves firmness. The other lines likewise are auspicious when centered and correct, and inauspicious when they lack the proper center. It is yang embracing them—in truth, the primal Qian embracing them. “How great is the primal Qian!” Its encounter is broad, and its embrace broader still. This is not speaking only of Gou; it can be used to divine the excellence or failure of state education and transformation.

Viewed as a whole, this hexagram’s structure belongs to woman, its meaning takes encounter, its image uses the restraint of her strength, and its function warns against allowing her to grow. The world cannot be without women, nor can it be without encounter. Because her strength may cause harm, should one therefore seek to eliminate women and reject encounter? That would lead the world onto a path of annihilation. Surely this was not the purpose for which the sages created the I Ching. The harm of strength lies not in strength itself, but in giving authority to strength, whereby strength can gradually grow. The Tradition says “she must not be allowed to grow”: then strength has no authority and woman causes no harm. Encounter becomes sufficient for mutual completion, and a proper, great encounter can be put to use.

How could Gou as a hexagram be wholly bad? Qian, heaven, moves above; Xun, wind, travels below. “The Sovereign emerges from Zhen, is brought into order by Xun, and meets the light in Li”—this is the image of encounter. Thus heaven and earth meet and beings are born; firmness and yielding meet and the Way is balanced; ruler and ministers meet and governance succeeds. This is why the meaning of Gou’s time is great. “There is wind throughout the world”: heaven and wind meet. Heaven covers everything, near or far; wind reaches everywhere. The ancient sages proclaimed the great, centered, and perfectly correct Way to the four quarters—this is what the image takes.

Nine in the Fifth is firm yang in the honored position and is the ruler of the hexagram. The First, with one yin just arriving, shows ruler and people encountering each other. The Second, firm and centered, responds downward, showing a great minister spreading transformation. The Fifth is used to summon and welcome those from afar, causing the wind to move through the lower states. The Third, Fourth, and Upper lines suffer respectively from being “held back,” losing through “distance,” or being injured by “exhaustion”; all fail to embrace properly, so their encounters do not attain centered correctness. The sages loved yang and welcomed its arrival, rejoicing in the one yang of Fu as “returning again.” They disliked yin but could not prevent its arrival, so regarding the one yin of Gou they warned against using its strength. Thus it is clear that the sages never denied yin the chance to coexist and grow together; they merely did not allow yin’s gradual growth to become a calamity.

The Great Image says: “Wind is beneath heaven; at the beginning, the ruler issues commands and proclamations to the four quarters.”

The character for wind is composed of the signs for “several,” “one,” and “insect.” “Several” symbolizes the body of heaven, “one” means greatness, and “insect” is the mechanism of life and transformation. Xun is wind and also insect. When wind arrives, it travels throughout the world; hence it is called wind. Qian represents the ruler and Xun represents commands. The ruler’s gate has nine layers, and the hall extends ten thousand miles. If commands and proclamations are not issued, the ruler’s intentions are blocked and cannot pass, while those below remain doubtful and unconvinced. How could the ruler meet the people? Therefore, whenever establishing a policy or promoting a law, it must be issued in statutes and distributed through instructions and proclamations, from the court to the villages, so that all under heaven clearly understand the ruler’s intent. The teaching carried by the wind moves as swiftly as sound, hence “the ruler issues commands and proclamations to the four quarters.” Qian represents the northwest and Xun the southeast, the image of the four quarters.

　　[Divination]
○ Asked about timing and fortune: Good fortune is flourishing and will make your name known in all four quarters.


○ Asked about warfare: Military orders will be swift; rewards will be trustworthy and punishments enforced, with the momentum to sweep across the world.

○ Asked about commerce: As a merchant seeking profit, it is suitable to transport goods to distant places; profit can be gained wherever you go.

○ Asked about fame and rank: There is an image of a name spreading across the seas.

○ Asked about marriage: What matters in a wedding ceremony is the parents’ command and the matchmaker’s words, just as government affairs depend on proclamations and orders. If it is obtained correctly, it can proceed throughout the world.

○ Asked about the home: This house should be guarded against the danger of being toppled and ruined by wind.

○ Asked about illness: For a child, it is convulsive wind; for an adult, liver wind. Guard against numbness of the limbs or spasms and stiffness of the hands and feet.

○ Asked about litigation: This lawsuit involves many people and matters and will not be settled for some time.

○ Asked about a lost object: The thief has already fled far away like a gale; it will be difficult to recover.

○ Question about pregnancy: A girl will be born.

Initial Six: Tied to a metal axle stop [36], constancy is auspicious. If there is somewhere to go, misfortune appears. A weak boar will surely be restless and stamp about [37][38].

The Commentary on the Image says: “Tied to a metal axle stop” means the way of yielding is being restrained.

The first line is the single yin beneath Xun, the image of a woman. Qian represents metal and Xun represents wood; wood entering metal forms the image of an axle stop, hence “metal axle stop.” A metal axle stop is a crossbar for winding thread, used by women; “tied to the metal axle stop” means thread being fastened. “Tied” also means restrained; thread is extremely yielding, hence the Commentary says “the way of yielding is being restrained.” The Nine Schools’ I Ching says: “Thread tied to the axle stop is like a woman tied to a man.” The Ancient Records of Gao says that Emperor Wu of Jin selected beautiful women and tied a scarlet ribbon around their arms; this is evidence. To be tied means to remain attached and unmoving. A woman’s virtue finds auspiciousness in stillness and misfortune in movement. If tied and unmoving, it is “auspicious through constancy”; if there is somewhere to go, “misfortune appears.” A woman’s words should not leave the inner quarters, and her steps should not cross the threshold—where could she go? If she goes out, she must not be content in the household, and the misfortune is clear. The first line’s earthly branch is Wei, above it is the Willow lunar mansion. Lord Nan of the Southern Palace says the Willow’s creature is the boar, hence the image of a boar. The yielding yin of lower Xun makes it a sow. Among swine, the male is strong and the female weak, hence “weak boar.” “Stamping about” means uneasiness. A sow, being yin in substance and licentious, is especially restless. The first line, yielding, supports the five firm lines; if untied it goes forth, hence “the weak boar will surely be restless and stamp about.” In sum, thread is a yielding thing and the boar a yin animal. Once the tie is lost, thread must become tangled and the boar must bolt; left to go where it will, its momentum will inevitably consume yang and strip the firm. Its restlessness can be foreseen before the time of obstruction and stripping arrives. “Surely” means that what is foretold has arrived first.

　　[Divination]
○ Asked about timing and fortune: Your current path is constrained. Do not act rashly; rash action will certainly be unfortunate.


○ Asked about warfare: The first line marks the beginning of sending out troops. The image of yielding yin in Xun shows that military strength will be weak. Clearly, holding a firm defense is auspicious, while advancing rashly is unfortunate.

○ Asked about commerce: Profitable for a shopkeeper, not profitable for a traveling merchant.

○ Asked about fame and rank: It is best simply to preserve the old position.

○ Asked about marriage: The Nine Schools’ I Ching says, “Thread tied to the axle stop is like a woman tied to a man.” The proper position is for the wife to remain within; therefore it is auspicious.

○ Asked about the home: This house should be guarded against the shame of failing to maintain proper conduct within the women’s quarters.

○ Asked about illness: This illness is a condition of weak yin; it is suitable to remain at home and recuperate quietly.

○ Asked about a lost object: It must be tied up by a rope or cord; search at once and it will be found, but after a day it cannot be recovered.

○ Asked about a traveler: While away, the person is certainly entangled with a woman and cannot return immediately.

○ Question about pregnancy: A girl will be born.

[Case] In the twelfth month of the eighteenth year of the Meiji era, the lay Buddhist Torio Tokuan came to visit. Speaking of the disturbances in Eastern Europe, the layman said to me: “At present, uprisings have broken out in Bulgaria and Romania, affecting the overall situation of Europe. Please divine the outcome.” The casting produced Gou changing to Qian.

It is decided: “Gou” means meeting; this must be a sudden encounter that opens a breach. The first line belongs to “Xun”; being a weak yin, it must represent a small state. The first line’s response is at the fourth; the fourth says, “A package with no fish,” meaning that it harbors evil intentions and thereby brings calamity. Could it be Russia? If the two states of Paul can each keep their own borders secure and restore friendly relations, as the “Pi” hexagram says, “Its ruin, its ruin—it is tied to a clump of mulberry roots,” meaning that one must remain alert in safety and not forget disorder in times of order, then, by securing this bond, the foundation of the states will be firm. This is the meaning of the line statement, “Bound to a metal bridle; constancy is auspicious.” But if, without cause, they listen to the instigation of foreign powers and recklessly take up arms, calamity will surely appear at once; this is what the line statement means by, “If there is somewhere to go, misfortune appears.” “A lean boar, trustfully prancing about”: In the Shuowen, Hai is a boar; Xu and Hai occupy the position of Qian, so the animal sign belongs to Qian, and when the first line moves it becomes Qian, hence the image of a boar. The first line is originally one yin and belongs to Xun; Xun is yielding and weak, hence “lean boar.” Xun is the hexagram of agitation, while the boar is also yin, lascivious, and restless, hence “prancing about.” This describes the two states as feeble and benighted, like a boar carrying mud, and recklessly agitated, like a boar bursting from its pen—nothing more than tumultuous rushing and collision. Xun is wind; the Commentary on the Image says, “Wind is beneath heaven.” One supposes that because these two states have opened a breach, others throughout the world may also become agitated at the rumor. As for the final outcome, it should occur at the time of the top line. The top line says, “Meeting at its horns”; this is the end of Gou. At the top, one has reached an impasse; when the exhausted top turns back downward, perhaps the two states will turn back and restore friendly relations. Bird-Tail listened to this and gained considerable insight.

Nine in the second place: A package contains fish; no blame. It is unfavorable to guests.

The Commentary on the Image says: “A package contains fish”—in principle, it does not extend to the guest.

Qian represents a package, and Xun represents fish. Fish are yin creatures, referring to the first line; the second encloses it, hence “a package contains fish.” The “fish strung together” in “Bo” arises from the single fish of “Gou.” If one can enclose it at the beginning of Gou, there is no blame. The second line occupies the center of the inner trigram, at the beginning of the meeting of hardness and softness. Seeing that it is soft, one especially tolerates and contains it, not daring to provoke change through severity, yet also not nurturing treachery through indulgence. This is truly the good way to control yin. “Guest” refers to the ninth line in the fourth place. The fourth’s celestial stem is at Wu and corresponds above to Zhang; Shi Shen says, “Zhang governs the rewarding of guests.” The second “has fish,” whereas the fourth does not; thus it does not reach the fourth, hence “unfavorable to guests.” The Commentary explains it as “in principle, it does not extend to the guest.” “Does not reach” has the same meaning as the Tuan Commentary’s “not allowing it to grow.” Through the ages, no method of controlling petty people is better than preventing them from reaching one another: grant them coexistence, but do not grant them gradual growth, and there will never be a time when they reach one another. The first line of Gou is “unfavorable to guests” because the second encloses it.

　　[Divination]
○ Question about timing and fortune: In dealing with life, how can every person one meets be a gentleman? One should adapt tactfully and protect oneself, avoiding harm from petty people; then one will naturally remain blameless.


○ Question about reputation and office: Fish have the image of transforming into dragons. “A package contains fish” means the fish has already been enclosed by it, so its ascent is assured. “It is unfavorable to guests”—the advantage must lie with oneself.

○ Question about commerce: “Package” has the image of encompassing and possessing abundance, while the fish represent the multitude. Fish also signify abundance, indicating plentiful goods and rich profits. “It is unfavorable to guests” means outsiders cannot secretly take the profits.

○ Question about warfare: Ma Rong said, “Fish are creatures with armor and scales; they symbolize weapons.” If fish can be enclosed, this must indicate someone skilled in using military force. “It is unfavorable to guests”—the guest is the enemy, and the enemy can surely be defeated.

○ Question about marriage: Fish are yin creatures; when yang encloses yin, the marriage will succeed.

○ Question about the household: Fish are yin creatures, and the image is taken as a woman; this household is certainly governed by a woman.

○ Question about illness: Guard against calamity from pond fish bringing trouble.

○ Question about pregnancy: A girl will be born.

[Example] A certain person came to request a divination about his fortune and received Gou changing to Dun.

It is decided: This hexagram has one yin above meeting five yang; it must concern an unchaste woman. Today the second line is obtained. Its statement says, “A package contains fish.” Fish are yin creatures and prone to ruin; “contains” means concealing and possessing the object. It further says, “It is unfavorable to guests.” Thus the guest too once wished to profit by possessing it, but after possessing it, it instead became unfavorable. What is unfavorable to the guest must be favorable to the host. I imagine this object is like fish in a market: you may possess it, and I may possess it; it has no fixed owner. Whether it brings profit or loss depends on the person who encloses it and handles it well.

Later, according to what was heard, it became known that the person had not come to ask about his fortune but actually about a woman. A merchant left his wife at home and temporarily returned to his native place. After four months he came back; while her husband was away, his wife had an affair with the diviner. When her husband returned, she entrusted the wife to a foreign merchant, falsely claiming that she had borrowed several hundred units of money from the foreigner in advance and had no choice but to repay it with her body. Her husband lacked the means to repay the money, so he abandoned his wife and left. The diviner then obtained her as his own wife. Later he died, and all the property went to his wife. Thus the line image manifested in this way.

Nine in the third place: The buttocks have no skin; its movement is hesitant. Danger, but no great blame.

The Commentary on the Image says: “Its movement is hesitant”—its movement has not been restrained.

Gou and Kuai are paired opposites. In Gou, the buttocks are at the third line; in Kuai, the buttocks are at the fourth. Gou’s third is exactly Kuai’s fourth. The third is above the lower body; Xun represents the thigh, and the buttocks are above the thigh, so the third has the image of buttocks. The fourth line of Bo says “stripping the skin,” meaning the yang is being stripped; Gou’s third is likewise being stripped by the yin of the first line. Hence “no skin.” The upper trigram is Qian, and Qian represents movement. The third lies between Qian and Xun; its softness has not yet changed, hence “its movement is hesitant,” with a sense of danger. Qian’s third says “danger, but no blame.” Gou’s third transforms Xun and changes into softness; unable to advance or retreat decisively, it is “hesitant,” and that itself is its fault. Fortunately, by proceeding from here it is about to enter Qian; it has not yet lost the nature of vigorous movement, hence “no great blame.” The Commentary on the Image explains it as “its movement has not been restrained.” “Restrained” means controlled: although its movement is slow, it can still preserve Qian’s vigor and is not controlled by yin softness.

　　[Divination]
○ Question about timing and fortune: Your fortune is weak; you hesitate in every matter, and therefore danger arises at every move.


○ Question about warfare: You want to advance but do not advance; doubt creates danger, so victory cannot be achieved. Escaping a great defeat is fortunate enough.

○ Question about commerce: Transportation and trading are not moving quickly; how could profit be gained?

○ Question about reputation and office: You must still wait patiently for a while.

○ Question about marriage: It can succeed after a delay.

○ Question about the household: The wall or building behind this residence has certainly already collapsed. It is extremely dangerous; repairing it will avert blame.

○ Question about illness: This illness must involve ulceration of the lower body, making walking and sitting uncomfortable. Treating it will avert blame.

○ Question about litigation: Guard against receiving a flogging.

○ Question about a lost object: The object has already been damaged; if you wait, it can be recovered.

○ Question about pregnancy: A girl will be born.

[Example] A friend asked for a divination to determine whether a matter would succeed, and received Gou changing to Song.

It is decided: Gou means an unexpected meeting, indicating that the matter arises outside one’s expectations. You have obtained the third line. Examining the line image closely, the buttocks are the lower part of the human body, where one sits securely; “no skin” means one cannot sit at ease. “Hesitant” means being ignorant of the circumstances, wanting to advance but not advancing, so one cannot decide how to proceed. It is difficult both to sit and to move, hence danger. The matter will ultimately fail, and therefore there is also “no great blame.”

[Example] In June of the twenty-eighth year of Meiji, Lieutenant General Miura was appointed envoy to Korea. Before departing, he asked about Korea’s diplomatic policy and received Gou changing to Song, which he presented to the prime minister.

It is decided: The hexagram is named Gou; Gou means meeting. Now that maritime restrictions are widely lifted and tribute and silk circulate, this is precisely the time when all nations meet. The hexagram has five yang above and one yin below: isolated yin is controlled by a group of yang, an image of a great state bringing a small state into submission. General Miura is now going as envoy to Korea, asking about the strategy for relations between the two countries. Since the envoy travels abroad, our country should be taken as the outer trigram and Korea as the inner trigram. The inner trigram is Xun, yielding and powerless, clearly showing Korea’s weakness and smallness. The buttocks are behind the body and hidden, giving the image of the inner palace; this indicates a consort or concubine monopolizing power and encroaching on government. “No skin” means the skin is being stripped: an immediate calamity that makes it impossible to sit securely in the deep palace. The general trend of the world is to reform the old and follow the new, striving vigorously for wealth and strength. Korea clings to old customs and wants to reform but does not reform; this is “its movement is hesitant.” The danger to the state thereby grows worse, hence “danger.” The third line is at the end of Xun and the beginning of Qian; it is about to change from softness to hardness, following the outer trigram from the inner. The third is also bordered above and below by the second and fourth. Korea has traditionally belonged to Qing; the fourth refers to Qing, which, having no package, brings calamity. The second originally has the structure of Qian and refers to our country, which, being able to enclose, avoids blame. The turning point in Korea’s prosperity or decline is clearly visible. The way our country should conduct its relations is also no different from this.

[Example] In the thirtieth year of Meiji, the fortune of Marquis Ito was divined, and Gou changing to Song was received.

It is decided: The hexagram has Qian above and Xun below; one yin arises beneath five yang. Yin represents petty people, gradually hiding and gradually growing, while the five yang are slowly stripped by it without realizing it. You have obtained the third line, which says “buttocks,” the lower part of the human body; “no skin,” showing that the stripping injury is already severe; and “its movement is hesitant,” showing hardness changing into softness, so that one wants to advance but cannot. These are all the traits of petty people. The Marquis is firm, upright, and correct, and certainly will not be deceived by petty people. Yet if, among these five yang, there is even one failure to discern them, authority will be handed to them, and the petty people will emerge and cause trouble. Every plan the Marquis establishes for settling matters afterward will be ruined by them; every policy he devises and vigorously implements will be obstructed by them. This is what is meant by “the buttocks have no skin; its movement is hesitant.” At that point the Marquis will certainly be uneasy in his position, hence “danger.” Yet his virtue and reputation have long been prominent, hence “no great blame.” This is an omen that the Marquis will have an unsatisfactory year.

In the tenth month of that year, the Marquis indeed resigned as prime minister.

Nine in the fourth place: A package contains no fish; misfortune arises.

The Commentary on the Image says: “The misfortune of having no fish”—it is distancing the people.

The fourth enters Qian and then changes back into Xun; Xun represents fish. Since the fish has already been enclosed by the second line, there is “no fish.” Heaven encloses earth, and yang encloses yin; when each finds what encloses it, it “contains, magnifies, illuminates, and glorifies,” nurturing all without harm. This is why the second line’s enclosing brings “no blame.” But when what should enclose is lost, the fish will stir waves and raise breakers, and calamity suddenly arises. The way petty people spread poison to harm gentlemen brings misfortune in just this way. The Commentary on the Image explains it as “distancing the people.” “Fish” is like the people: fish must not be left unenclosed, just as the people must never be distanced. Do not treat the people as petty people and drive them far away; regard them as fellow beings, draw close to them, and let the people be encompassed and nurtured together. How then could there be the calamity of yin destroying yang?

　　[Divination]
○ Question about timing and fortune: Hardness has changed into softness; the course of fortune is improper and one’s capacity is narrow, so misfortune is frequent.


○ Question about warfare: The commander’s ability is weak and meager, unable to contain the army; guard against a military mutiny.

○ Question about commerce: “A package contains no fish” has the image of an empty purse. How could profit be gained?

○ Question about reputation and office: Fish rejoice in water, and people rejoice in fame. Without fish, the water has dried up; without fame, a person is impoverished—hence misfortune.

○ Question about marriage: The way of marriage places importance on having children. “A package contains no fish” means there is no pregnancy. Ominous.

○ Question about the household: The Image says “distancing the people.” This residence must be far from inhabited areas—a solitary village. Fear an unforeseen disaster.

○ Question about illness: Fish are a yin image. No fish means yin has already been depleted to the utmost and yang cannot enclose it; it will surely be ominous.

○ Question about pregnancy: A girl will be born.

[Example] A friend came to ask for a divination about his fortune and received Gou and Xun.

It is decided: The hexagram image is wind beneath heaven. When wind rises, it comes suddenly and leaves suddenly; it is an unplanned encounter. For a person, it means an unexpected happening. You have obtained the fourth line. The fourth enters Qian; Qian represents a package. It changes into Xun; Xun represents fish. The fourth wants to enclose the fish, but the fish already belongs to the second, so it wants to enclose but finds no fish. Judging from the purpose of your question, I imagine you must be planning some matter, but that matter has already fallen into another person’s hands. This is caused by your unfavorable course of fortune. You should still be tolerant and treat others generously; only thus can misfortune be avoided. Otherwise, calamity will begin from this.

Nine in the fifth place: Using willow branches to wrap the melon, it contains hidden brilliance; something falls from Heaven. [39]

The Commentary on the Image says: “The ninth in the fifth place contains brilliance”—it is centered and correct. “Something falls from heaven”—its will does not abandon destiny.

Xun represents the qi branch, a willow that can be bent to wrap things. “Qi” refers to the fifth line, and “melon” refers to the first. The qi branch is hard and the melon soft; hard enclosing soft is “using qi to wrap a melon.” Gou is the hexagram of the fifth month. Melons grow in the fifth month, and qi flourishes in the fifth month; wrapping them then is exactly timely. Enclosed at the proper time, the soft raises its blossoms and the hard contains its beauty, so its brilliance is perceived as held within. The fifth embodies centered correctness; when the first receives its enclosure, it too returns to centered correctness. Is this what the Tuan Commentary means by “heaven and earth meet, and all beings display their forms”—perhaps it is found in this line? “Something falls from heaven”: the melon cannot last long; when yellow and ripe, it falls, and heaven has brought this about. The one who encloses it is unwilling to leave everything to fate, so when it falls, he seems unable to bear his compassion and grief. Hence the Commentary explains it as “his will does not abandon destiny.”

　　[Divination]
○ Question about timing and fortune: The course of fortune is centered and correct. Within the reach of one’s abilities, one can naturally encompass all that exists. Though no auspiciousness is stated, auspiciousness is evident.


○ Question about commerce: Although the business concerns items such as timber, plants, melons, and fruit, its scope of coverage is very broad, and great wealth can naturally be gained.

○ Divination for achievement and rank: The fifth line occupies the honored position, so achievement and fame will naturally become manifest. Yet in advancement and retreat, honor and disgrace alike, one should calmly accept one’s destiny.

○ Divination for warfare: This is an imposing formation with upright banners—the army of a true king. Those who resist will be executed; those who submit will follow. It has the momentum to sweep everything away.

○ Divination for marriage: There is an image of melons and gourds spreading continuously.

○ Divination for illness: It is an image of heat enclosing cold.

○ Question about pregnancy: A girl will be born.

[Case] In a certain month of the twenty-second year of the Meiji era, a certain barrister from Yokohama came and said: “Recently, a merchant and a landowner have begun a major lawsuit over rights to public property. This case has long been disputed, and until now no reconciliation has been seen. Please trouble yourself to cast a divination and determine who will win.” The casting produced Meeting changing to the Vessel.

The judgment says: Meeting is the hexagram of one yin encountering five yang lines. Yin wishes to grow, while yang restrains it. In general, when yin grows, yang diminishes; when yang grows, yin diminishes. This hexagram is the opposite of Breakthrough. What is called “repeatedly following its course” means that one diminishes while the other grows; this too is ordained by the movement of Heaven. You have asked about a lawsuit over disputed property and received this line. We can know that this property is public: Party A may claim it, and Party B may also claim it, just as yin and yang wax and wane, each having a right in relation to the other. The line text says, “Wrap the melon with the willow.” Speaking of willow and melon, the willow is a planted tree, standing alone above, while the melon is a trailing vine, extending across the ground. The willow should represent the merchant and the melon the landowner. To “wrap” means that the merchant ought to embrace and accommodate the landowner; the landowner’s rights emerge through the merchant’s protection and mediation, just as a melon grows by spreading onto a willow tree. “Containing brilliance” means that within what is wrapped there is an inherent, inwardly held splendor, showing the greatness of the benefit. “Something falls from Heaven” means that falling is descent; ultimately, the property’s settlement is governed by a heavenly allotment. It is not something human force can compel through fierce contention. Confucius said that whether one obtains something or not is called having a destiny. Thus both parties should simply heed their allotted fate.

Top nine: Meeting at the horns; regret, but no blame.

The Commentary on the Image says: “Meeting at the horns”: At the top, one has reached exhaustion, hence regret.

The top nine is associated with Xu and receives the qi of Qian. Qian signifies the head, and this line occupies the highest position, so it is called “the horns.” Encountering while at the top means the encounter has also reached its extreme, hence “meeting at the horns.” Horns are good for butting; butting when one encounters another is inferior to embracing and enclosing them. Because it butts, there is “regret”; yet butting does not damage its uprightness, hence “no blame.” The Commentary on the Image explains it as “reaching exhaustion at the top.” Whatever reaches exhaustion at the top must return below. When Stripping reaches its end at the top, it returns below, while “the great fruit is not eaten,” and one yang “returns again.” “Meeting at the horns” precisely images reaching exhaustion above and returning below; therefore, although regrettable, it is blameless. The sage, regarding yin, wishes the two to live together and does not wish yin to grow unchecked. The “meeting at the horns” above makes it reach exhaustion and return of its own accord.

　　[Divination]
○ Divination for current fortune: Fortune has reached the top, and therefore fortune too has reached its limit.


○ Divination for business: Those who compete are fighting over profit. “Meeting at the horns” means being able to secure the first profit. The regret lies with the merchant, but “regret, no blame” applies.

○ Divination for achievement and rank: There is an omen of outstanding talent and distinction. Tradition says the Chief Star has horns; “meeting at the horns” means encountering the Chief Star, so this is highly favorable for fame and rank.

○ Divination for warfare: Contending in strength and competing for victory both signify battle. The character for “horn” is used beneath a knife, so this battle involves much slaughter—the calamity of exhausting the military.

○ Divination for illness: Presumably there is a sore on the head or horns; treatment will bring no harm.

○ Divination for marriage: The top occupies the extreme of Qian; having reached exhaustion above, it returns below. This must be an old man seeking a young woman as his wife.

○ Divination for a lost object: The object was originally in a high place; after reaching its limit it returned below. Search in a low place and it can be found.

○ Divination for pregnancy: After reaching exhaustion above and returning, a boy will be born.

[Case] One day a friend came and said: “I have always been close to a certain eminent person and have received great favor. Since that eminent person returned to the court from Europe and America, our friendship suddenly became distant. When I happened to request a personal interview, I was refused. I truly do not know what offense I committed. Please make a divination for me.” The casting produced Meeting changing to Excess.

The judgment says: Meeting is the hexagram of “the woman is strong.” A woman’s words are especially liable to mislead the listener. It is very common for friendship to be disrupted by a woman’s words. You have now received the top line of Meeting. Meeting itself is an image of womanhood, and its meaning is encounter. The line text says, “Meeting at the horns”; horns are good at butting. Therefore, at the time of an encounter, someone must have provoked his anger. That woman then harbored resentment, devised a scheme to oppose you, and carried slander to the eminent person. This is the reason the eminent person became distant from you. “No blame” means that, because the horns are in the top line, what reaches exhaustion above returns below. In time, the eminent person will surely return of his own accord, recognize the slander, remember the old friendship, and renew your former good relations.

The gentleman heard this and suddenly understood. He said: “When the eminent person was away, I visited his residence repeatedly. One day I met his wife and, because of a certain matter, offered her advice, which offended her. Then, after the eminent person returned, I imagine that woman feared I would tell him, so she devised a plan to slander and estrange us. It must indeed have happened as you say. Later, when the eminent person said, ‘Matters in my household are not for outsiders to interfere in,’ I realized those words had not arisen without cause. Now that I have received this divination, my doubts are dispelled. She may have cause for regret, but I myself have nothing to be ashamed of.