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Ken is what is perfect, auspicious, useful, and constant.
Exposition. Great is the originating principle of Ken. All things take their rise from it. This principle thus pervades
all the workings of Heaven. Clouds move about, rains pour down, and things take their shapes. When one keeps his beginnings and ends pure and plain, the six dignities will be seasonably attained; and then riding on the six dragons, one will be able to accomplish the will of Heaven. The principle of Ken is multifarious in its mode of operation; and the occupants of the six dignities, each fulfilling his own respective mission, maintain the harmony of the whole. They thus combine the virtues of usefulness and constancy. The production of objects of every kind is before all other things achieved, and all the countries of the world will be in peace and tranquility.
Interpretation. The operations of Heaven are persevering; and honourable men, taking this for their example, assiduously set themselves to work and never
Annotation. Perfection is the height of goodness. Auspiciousness signifies a happy association of things. Usefulness is the harmonizing of what is proper. Constancy is a qualification required for the management of an undertaking. Honourable men identify themselves with benevolence, and accordingly fit to be the leaders of men. They can effect an auspicious association of things and are accordingly able to conform themselves to the rules of propriety. They promote the utility of things, and are accordingly able to harmonize what is proper. They are constant and unchangeable, and are
accordingly fit to manage undertakings. Honourable men are those, who practice these four virtues. Ken thus possesses the four virtues of perfection, auspiciousness, usefulness, and constancy.
Positive I. Represents the obscure dragon lying hidden. Better pot move.
Interpretation. This element “represents an obscure dragon. Better not move” because in this instance the positive occupies a lower position.
Positive II. The dragon appearing in the field; advantageous to see great men.
Interpretation. “The dragon appearing in the field ” signifies that the influence of one's virtues is felt everywhere.
Positive III. Honourable men employ themselves assiduously all day long, and are wide awake from morning to evening. Though dangerous, yet free from blame.
Interpretation. Employing oneself assiduously all day long refers to the faithful observance of the path
Positive IV. The dragon is as if he were leaping, but in the deep. Free from blame.
Interpretation. The idea of a dragon leaping on a deep water is that there is little blame in pushing oneself forward.
Positive V. The dragon has flown up into the heaven. Advantageous to see great men.
Interpretation. The dragon jumping up into the heaven signifies a great man exercising power.
Positive VI. The dragon is in a state of excesses ; and is beset with remorse.
Interpretation. “ The dragon is in a state of excesses ; and is beset with remorse”—this shows that a state of fulness can not be indulged in permanently.
The Mode of Using the Positives. Lucky, if all the dragons are so humble as if they had no heads.
Interpretation. Positives possess heavenly virtues, and ought not to be self-asserting.
TWO AFFAIRS DECIDED BY A SINGLE
DIVINATION. One day when I was walking along a street of Yokohama, I happened to see a carriage at a distance, driving towards me. On approaching it I found it to be that of a nobleman to whom I am always being very much obliged. I took my hat off my head and bowed down to him, when he told me to come away with him to the Fūkiro-Hotel, as he has something very important to speak to me. I promised him that I shall go there after touching my house just.
As it was a day for the regular disanchorage of a steamer, I found my house over-filled with my acquaintances, and in a state of din and clamour. Among them was a merchant from Nagasaki, to whom I had lent some money for his business accommodations. He was then just on the point of starting for his voyage home. He asked me to keep the bond together with his goods in Tōkyō as the security, and to give him liberty to go.
If I were to bother myself to fix upon this affair before the starting of the ship, I shall lose the opportunity of hearing to the nobleman, and not be able to ascertain whether what he would tell me will be advantageous to me or not. I was, in fact, on the horns of a dilemma, and was obliged to resort to the “ Divination Sticks,” in order to decide how to behaviour myself towards the noble man. I obtained the “ Positive I” of “Ken (1)
It says, “ Positive I represents the obscure dragon. Better not move,” from which I saw that the nobleman's requirement is an important one; but from the phrase “Better not move” it seemed to be too early yet. But then it is a breach of politeness to give up that which was promised to be done. I then began to investigate the way of accommodating this affair.
The change in the “Positive I” of this hexagram presents “Ko (OR),” the “Figuration” of which says, “Kó. A woman is powerful; do not receive the woman in marriage.” Though the woman is not good to wed with, as she is bold and strong, yet I may with safety employ her and make her serve temporarily for me, which involves the exertion of the so-called “Divine Action.” I then called the mistress of Fūkirā to me and sent her to the nobleman with the explanation of my not being able to see him in time. I required her especially as she was regarded to be a very manly
After setting the security business with the Nagasakiman, I took to the Fūkiro, and asked of her what was the matter. “When I asked the nobleman,” answered the lady, "of what he required of you, he said that it was only a very slight affair regarding Mr. So-and-so." “I then said to him,” continued she, “ As Mr. Takashima is awfully busy now, just before the steaming of the ship, it would be a great pity, if you will happen to disturb him at his important opportunities, for such a slight affair as requires no immediate execution!; and he went away, sir, with a smile."
This is an instance of killing two birds with a single stone, by a skillful interpretation of the changes in this hexagram.
MY RESOLUTION AT THE BEGINNING
It is well ordained by Providence that, the fall and rise of a nation, and the ease and unease of men, shall follow one after the other. The Revolution of our country which has awakened the political inconsistencies accumulated during the course of three hundred years since the beginning of Tokugawa's Shogunism, and has produced the changes in our national constitution is an instance of the former. That of the latter may be seen from me who is now set at ease from an imprisonment of seven years.
Now the time is in peace and I in ease, and they who have established the present system of government are those who are now in high ranks, who strived so hard and could save their bare lives very hardly among imminent dangers. They have declined any prize offered to them, and are diligently serving in public affairs. I have also the honour of seeing this glorious reign, as they do,—how can I be sitting down at ease and making money for the sake of mere personal pleasure? If I am to continue in this state, I am sure to be regarded as a dog by them. I must now gather my vigour though scanty, and try to be doing something for the benefit of this country.
The foregoing is a thought which came into my head at the beginning of Meiji. To determine what course I shall take, I took to the divination, and obtained the “Positive II” of “Ken (3).” The “Lineation" says, “A conspicuous dragon is in the field; advantageous to see great men. My interpretation was as the following:
To store up knowledge when young, and to bring it into practical application when old, is the order of things which holds true through all ages. For stor