Hexagram 06, line 5 & 6

line 5

訟元吉.

Disputing. Greatly auspicious.


line 6

或錫之鞶帶.終朝三褫之.

Huo 或: ‘there is’, see H1-4

Xi 錫: ‘to grant, to bestow’ (賜予)

Pan 鞶: a large waistband, belt, or girdle made of leather, used by the gentry. Often decorated with jade ornaments.

Dai 帶: waistband, belt, sash or girdle. James C.H. Hsu says in his The Written Word in Ancient China (Vol I, p. 435-436):

Images on the left: Spring and Autumn period pottery figures shown wearing sashes. Top right image: Han tomb figures showing the dress worn by ordinary workers. Bottom right: Figures shown wearing two belts, one for fastening the clothes, and the other for carrying a sword. (From James C.H. Hsu, 'The Written Word in Ancient China', p. 468

Click to enlarge (From James C.H. Hsu, ‘The Written Word in Ancient China’, p. 468)

“In ancient times there were no buttons to fasten clothes and so a sash was used instead. The b.s. (bronze script HM) graph  [m.c. 帶 dài, “a sash”, “a belt”] represents the waist section of an article of clothing tied with a sash, and because of this, the portion of clothing below seems to be bunched up as though pleated. However it might represent a sash with two hanging ends. A sash or belt was not only used to hold clothing in place, but could also be used to hold tools or ornaments, and so the word has the extended meaning “to carry”. (…) The origin of the name “Yellow Emperor” may be related to the fact that he wore jade huáng 璜 ornaments on his belt instead of a weapon. Some sashes worn by the Shang were very wide and had decorations on them; they were intended to be more decorative than practical. (…) A sash had many uses; one could stick a tool into it, or a weapon in time of battle, on ceremonial occasions jade could be hung from it, and in daily life it could be used to hold a cloth to wipe off perspiration or dirt. The Neize 內則 section in the Book of Rites states “From the left and right of the girdle [sons] should hang their articles for use: on the left side, the duster and kerchief, the knife and the whetstone, the small spike, and the metal speculum for getting fire from the sun; on the right, the archer’s thimble for the thumb and the armlet, the tube for writing instruments, the knife case, the larger spike, and the borer for getting fire from wood.” Of the many things that could be carried in the belt, a cloth or towel was the most common in Zhou and Han times. Both men and women carried them at their waists and so the b.s. graph  [m.c. 佩 pèi, “to wear at the waist”, “girdle ornaments”] shows a waistband with a kerchief hanging from it. The element for “man” beside it stresses that the waistband is being worn by a human being. Ordinary people wore many other objects at the waist besides a cloth, while the aristocracy often wore jade to indicate their superior status.”

Belts or waistbands were often given as a present from the emperor to a minister, general or official, as part of an official attire:

遂賜周紹胡服衣冠,具黃金師比,以傅王子也。
Thereupon he bestowed on Zhou Shao the dress of the Hu robe, a hat, a great girdle with a golden clasp, in which to be the tutor of the King’s son.
Records of the Warring States (Zhanguo Ce 戰國策, tr. G.W. Bonsall)


Pandai
 鞶帶: a large leather belt for carrying weapons and other heavy objects:

所以必有紳帶[者] 示謹敬自約整[也]。繢繪為結於前下垂 三分身半 紳居二焉。[男子]必有鞶帶者示有[金革之]事也。
“The reason why a sash (紳帶) must [be worn] is because it expresses [an attitude of] respect and self-constraint. The silk [girdle] is tied on the front [with slips] hanging down, and it is divided [into] three parts, halfway down the body the sash forming two [slips]. The reason why a man wears a leather girdle (鞶帶) is to indicate that he is concerned with [the use of weapons of] metal and leather.”
Bo Hu Tong 白虎通, tr. Tjan Tjoe Som


Zhong
 終: to the end, the whole period

Chao 朝: when a feudal lord has an audience with the king (諸侯定期朝見天子,報告封國情況):

五載一巡守,群后四朝…
In five years there was one tour of inspection, and there were four appearances of the princes at court…
Shujing 書經, tr. James Legge


Ch
i 褫: to undress, either personally or through force by someone else, as a form of humiliation. In many Yijing translations it is read in the latter sense, but chi doesn’t necessarily need to have that meaning here:

愿低帷以昵枕,念解佩而绅…
I long to undo my girdle, loosen my sash…
David R. Knechtges, Wen xuan or Selections of Refined Literature, Volume III, p. 29

There are other old Yi texts that use tuo 拕 instead of chiTuo is probably a loan for tuo 捝/脱, ‘to take off clothes’ (脫掉(穿戴的衣帽鞋襪等物),解下).

This is why I follow Dennis Schilling‘s interpretation when he writes:

Pan dai 鞶帶, hier wörtlich übersetzt [as Ledergurten], nach anderer Lesung auch einfach als »breiter Gürtel« zu verstehen. Bei der Entgegennahme des Befehls des Herrschers erhielt man Gürtel, an denen der Gürtelschmuck angebracht werden konnte. (…) [Es ist] naheliegend, chi  an dieser Stelle nicht im Sinn von »der Kleider berauben« zu lesen, sondern als »die Gürtel ausziehen«, um mit einer ehrerbietigen Geste auszudrücken, daß man sich der Entgegennahme des Befehls des Herrschers als nicht würdig genug erachtet.

Pan dai 鞶帶, here translated literally as ‘leather belt’, according to another explanation also simply read as ‘broad belt’. When one accepted the command of the ruler a belt was bestowed upon him, to which the belt ornaments could be attached. (…) Here it is obvious not to read chi 褫 in the sense of ‘to deprive someone of his clothes’ but as ‘to take off the belt’, to express in a respectful gesture that you are not worthy to accept the command of the ruler.
Dennis Schilling, Yijing, p. 480

 

There is the bestowal of a leather belt.
At the end of the audience it has been taken off three times.

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