Philosophy
易經
I Ching
XLIX. 革 The Ko Hexagram
(What takes place as indicated by) Ko is believed in only after it has been accomplished. There will be great progress and success. Advantage will come from being firm and correct. (In that case) occasion for repentance will disappear.
1. The first NINE, undivided, shows its subject (as if he were) bound with the skin of a yellow ox.
2. The second SIX, divided, shows its subject making his changes after some time has passed. Action taken will be fortunate. There will be no error.
3. The third NINE, undivided, shows that action taken by its subject will be evil. Though he be firm and correct, his position is perilous. If the change (he contemplates) have been three times fully discussed, he will be believed in.
4. The fourth NINE, undivided, shows occasion for repentance disappearing (from its subject). Let him be believed in; and though he change (existing) ordinances, there will be good fortune.
5. The fifth NINE, undivided, shows the great man (producing his changes) as the tiger (does when he) changes (his stripes). Before he divines (and proceeds to action), faith has been reposed in him.
6. The sixth SIX, divided, shows the superior man producing his changes as the leopard (does when he) changes (his spots), while small men change their faces (and show their obedience). To go forward (now) would lead to evil, but there will be good fortune in abiding firm and correct.
革 – Ge
己日乃孚，元亨利贞，悔亡。
彖曰：革，水火相息，二女同居，其志不相得，曰革。己日乃孚；
革而信也。
文明以说，大亨以正，革而当，其悔乃亡。
天地革而四时成，汤武革命，顺乎天而应乎人，革之时义大矣哉！
象曰：泽中有火，革；
君子以治历明时。
初九：巩用黄牛之革。
象曰：巩用黄牛，不可以有为也。
六二：己日乃革之，征吉，无咎。
象曰：己日革之，行有嘉也。
九三：征凶，贞厉，革言三就，有孚。
象曰：革言三就，又何之矣。
九四：悔亡，有孚改命，吉。
象曰：改命之吉，信志也。
九五：大人虎变，未占有孚。
象曰：大人虎变，其文炳也。
上六：君子豹变，小人革面，征凶，居贞吉。
象曰：君子豹变，其文蔚也。
小人革面，顺以从君也。
Appendix 1
1. In Ko (we see) water and fire extinguishing each other; (we see also) two daughters dwelling together, but with their minds directed to different objects:—(on account of these things) it is called (the hexagram of) Change.
2. 'It is believed in (only) after it has been accomplished:'—when the change has been made, faith is accorded to it.
(We have) cultivated intelligence (as the basis of) pleased satisfaction, (suggesting) 'great progress and success,' coming from what is correct.
When change thus takes place in the proper way, 'occasion for repentance disappears.'
3. Heaven and earth undergo their changes, and the four seasons complete their functions. Thang changed the appointment (of the line of Hsiâ to the throne), and Wû (that of the line of Shang), in accordance with (the will of) Heaven, and in response to (the wishes of) men. Great indeed is what takes place in a time of change.
Appendix 2
(The trigram representing the waters of) a marsh and that for fire in the midst of them form Ko. The superior man, in accordance with this, regulates his (astronomical) calculations, and makes clear the seasons and times.
1. 'He is bound with (the skin of) a yellow ox:'—he should in his circumstances be taking action.
2. 'He makes his changes when some time has passed:'—what he does will be matter of admiration.
3. 'The change (contemplated) has been three times fully discussed:'—to what else should attention (now) be directed?
4. 'The good fortune consequent on changing (existing) ordinances' is due to the faith reposed in his aims.
5. 'The great man produces his changes as the tiger does when he changes his stripes:'—their beauty becomes more brilliant.
6. 'The superior man produces his changes as the leopard does when he changes his spots:'—their beauty becomes more elegant.
'Small men change their faces:'—they show themselves prepared to follow their ruler.
Footnotes
XLIX The character called Ko or Keh is used here in the sense of changing. Originally used for the skin of an animal or bird, alive or dead, it received the significance of changing at a very early time. Its earliest appearance, indeed, in the first Book of the Shû, is in that sense. How the transition was made from the idea of a skin or hide to that of change is a subject that need not be entered on here. The author has before him the subject of changes occurring—called for—in the state of the country; it may be on the greatest scale. The necessity of them is recognised, and hints are given as to the spirit and manner in which they should be brought about.
For the way in which the notion of change is brought out of the trigrams of the figure, see Appendixes I and II. It is assumed in the Thwan that change is viewed by people generally with suspicion and dislike, and should not be made hastily. When made as a necessity, and its good effects appear, the issues will be great and good. A proved necessity for them beforehand; and a firm correctness in the conduct of them:—these are the conditions by which changes should be regulated.
Line 1, at the bottom of the figure, may be taken as denoting change made at too early a period. It has no proper correlate or helper, moreover, above. Hence its subject is represented as tied up, unable to take any action.
Line 2, though weak, is in its correct place. It is in the centre also of the trigram Lî, signifying brightness and intelligence, and has a proper correlate in the strong 5. Let its subject take action in the way of change.
The symbolism of paragraph 3 is twofold. The line is strong, and in the correct position, but it has passed the centre of Sun and is on its outward verge. These conditions may dispose its subject to reckless and violent changing which would be bad. But if he act cautiously and with due deliberation, he may take action, and he will be believed in.
Line 4 is strong, but in the place of a weak line. This might vitiate any action of its subject in the way of change, and give occasion for repentance. But other conditions are intimated that will have a contrary effect; and if he have further secured general confidence, he may proceed to the greatest changes, even to change the dynasty,—'with good fortune.' The conditions favourable to his action are said to be such as these:—The line has passed from the lower trigram into the upper; water and fire come in it into contact; the fourth place is that of the minister immediately below the ruler's seat. All these considerations demand action from the subject of 4 in harmony with the idea of the hexagram.
Line 5 has every quality proper to 'the lord of the hexagram,' and his action will be in every way beneficial. He is symbolled by the tiger; and the changes which he makes by the bright stripes of the tiger when he has changed his coat.
Line 6 is weak, but its subject is penetrated with the spirit of the hexagram. If its subject be a superior man, only inferior to 'the great man,' immediately below, the changes he makes will be inferior only to his. If he be a small man, he will be compliant and submissive. The lesson for him, however, is to abide firm and correct without taking any action of his own.
App-1-2:XLIX Paragraph 1. Lî, the lower trigram, represents fire, and Tui, the upper, represents water. Water will extinguish fire, and fire again will dry up water. Each, to all appearance, produces a change in the other. Again, according to king Wăn's scheme of the trigrams, as shown on p. 33, and in Figure 1, Plate III, Lî is the second, and Tui the youngest daughter. Their wills are likely to differ in love and other things; but this symbolism does not so readily suggest the idea of change.
2. The first sentence suggests how the dislike to change on the part of people generally is overcome.
The second suggests how change proceeding from intelligence and giving general satisfaction will be successful.
Paragraph 3 tells us how the greatest natural and the greatest political changes are equally successful and admirable when conducted aright.
App-2-2:XLIX Wise men, occupying themselves with the determination of the seasons and questions of time, have in all ages based their judgments on the observation of the heavenly bodies. We find this insisted on in the first book of the Shû, by the ancient Yâo. But how this application of the Great Symbolism really flows from it, I must confess myself unable to discover. Once, however, when I was conversing about the Yî with a high Chinese dignitary, who was a well-read scholar also so far as his own literature was concerned, he referred to this paragraph as proving that all our western science had been known to Fû-hsî and Confucius!
What is said on the several lines is sufficiently illustrated in the notes on the Text.