Recomposing the Statements (Ci 辭) of the Hexagrams (Gua 卦) and Lines (Yao 爻) of the Zhouyi by M. T. Rogers, January 2020 Contents Introduction and Abstract .............................................................................................................................. 1 I. Recomposing the Statements of the Hexagrams and Lines of the Zhouyi .................................................... 3 The Text of the Zhouyi ............................................................................................................................... 3 The Hexagram Statement of Qian .............................................................................................................. 5 The Line Statements of Qian ...................................................................................................................... 8 The Text of Kun ........................................................................................................................................ 10 Formulaic Injunctions ............................................................................................................................... 11 Prognostications and Verifications ........................................................................................................... 14 Marriage in the Secondary Arrangement.................................................................................................. 15 The Synodic Month in the Secondary Arrangement.................................................................................. 17 Composing the Statements from the Primary and Secondary Arrangements ............................................ 18 Conclusion ............................................................................................................................................... 19 II. Translations and Compositions of the Statements .................................................................................... 21 Notational Conventions ........................................................................................................................... 22 II.1. Qian 乾 (1) ........................................................................................................................................ 23 II.2. Kun 坤 (2).......................................................................................................................................... 25 II.3. Gui Mei 歸 妹 (54) ............................................................................................................................. 27 II.4. Jian 漸 (53)........................................................................................................................................ 29 II.5. Lü 履 (10) .......................................................................................................................................... 31 II.6. Xiao Chu 小 畜 (9) ............................................................................................................................. 33 II.7. Da Chu 大 畜 (26) .............................................................................................................................. 35 References................................................................................................................................................... 37 Appendices .................................................................................................................................................. 40 I. Excerpts from the Xici ........................................................................................................................... 40 II. Other Referenced Statements .............................................................................................................. 44 III. The Structure of Heaven...................................................................................................................... 46 IV. The Two Arrangements of the Hexagrams........................................................................................... 48 Bibliography ................................................................................................................................................ 50 1 Introduction and Abstract The previous paper1 discussed the first stage in the traditional development of the Zhouyi, the invention of the xiang 象 “symbols” known as trigrams and hexagrams, and this paper will look at the second stage, the appending of ci 辭 “statements” to the hexagrams and lines.2 The reader must have a good understanding of the model of the universe presented in the previous paper including the development of the two arrangements of hexagrams representing the sidereal cycles of the Sun and Moon; these arrangements are reproduced in Appendix IV and are referred to constantly. It is also very important that the reader is able to visualise the basic astronomy/astrology of the ancient Chinese covered in the previous paper, the clockwise sidereal movements of the Sun and Moon around the fixed stars of the celestial equator as if viewed from above the north pole, producing the four seasons and the twelve synodic months, and how these are correlated with the four cardinal points and the four stages of change. Some of this is recapitulated in Appendix III along with an astrological diagram of the sky which may be a helpful reference. This paper will attempt to show how these may have influenced the composition of the text of the Zhouyi, traditionally said to have been written by the founders of the Zhou dynasty ca. 1050 B.C. 3 As difficult as the subject of the symbolism of the figures in the previous paper may have been, the problem of the text is many more times so. Shaughnessy says, “the inscriptional evidence presently at hand suggests that at least through the mid-Western Zhou, the Zhouyi was not yet available for consultation by the divination officials of the Zhou homeland,”4 but “the evidence in the Zuozhuan for (its existence in) the seventh century B.C. combined with the many references in the text to the activities of the king makes it virtually certain that the composer must have been one of the officials attached to the royal court.” 5 Therefore the version of it that we have today was most likely put into writing ca. 800 B.C. shortly before the end of the Western Zhou period. 6 It was possibly an oral tradition before then, but with the period of crisis leading to the decline of the Zhou royal house there was a change in the method of transmission to writing.7 The earliest excavated copy of the text is the Mawangdui manuscript dated to 168 B.C.,8 which rearranges the order and renames thirty-three of the hexagrams, and has “numerous phonetic lone characters and other unorthodox character forms,”9 but otherwise “closely follows the wording of the received text.” 10 There are several reasons to believe that the received order, names and text of the hexagrams preceded the Mawangdui manuscript,11 and according to Kunst “all evidence points to the fact that the Yi text has been transmitted through the centuries with at least the accuracy of other texts of similar antiquity, and probably even more.”12 Many characters in the text seem to have remained as ambiguous “protographs” which had several meanings in antiquity and were only disambiguated in later times, but the scribes of those later times had become unsure of the meaning and thus copied the original graph.13 In this paper the use of ambiguous and abstract language in the text of the Zhouyi will be considered deliberate, an extension of the abstract nature of the symbolic hexagrams themselves. The exact meaning of the word may not even matter if we consider it as another symbol in some way correlated with the hexagram, so that even if the meaning should change the correlation still holds. Therefore this paper will mostly use the traditional meanings that are associated with the words of the Zhouyi, with the understanding that although these may be anachronistic, other older or more original meanings may be equally applicable in the same context. Part I will begin by briefly considering the structural appearance of the text, then it will examine the first two hexagrams Qian and Kun in an attempt to derive the general principles upon which the composition of the 2 statements may be based. These underlying principles are suggested in some passages from the Xici which are reproduced in Appendix I, but there are far fewer details than there are even for the symbols. However, it soon becomes apparent that there are some general links between the text and the two arrangements of hexagrams that are consistent across many hexagrams. Common terms and normative phrases will then be discussed in more detail, including how the prominent theme of marriage is represented in the hexagrams, to complete an understanding of the two arrangements of hexagrams and what they signify. All of this is summarised and then finally considered in some of the historical context to see if there are any further speculations to be made as to the provenance of the text. In Part II there are complete keyword translations and commentaries for seven hexagrams, and there are further keyword translations with the Chinese text of other referenced hexagram and line statements in Appendix II. Part II attempts to demonstrate the principles of composition derived in Part I, and although these are complex enough to require some kind of notational convention, they are still simple enough to have existed ca. 1050 B.C. 3 I. Recomposing the Statements of the Hexagrams and Lines of the Zhouyi The Text of the Zhouyi The ci 辭 or “statements” were supposedly “attached”14 to the hexagrams and lines after “observing… (the) movements”15 of all things in the universe and “contemplating their meeting (and) communication,”16 or interaction, together with the human “actions (of) canons (and) rituals.”17 The practical outcome was then to “decide… (the) auspiciousness (or) inauspiciousness”18 of these movements, so that the text could be used as a manual of milfoil or stalk divination. This was sometimes used alongside but secondary to turtle-shell divination,19 so consider the material evidence of the related practice of pyromancy, which was inherited by the Zhou. The Shang who preceded the Zhou divined by interpreting the cracks produced from applying an intense heat source to hollows made in the back of a cattle scapula or turtle shell. The number of each crack and occasionally a notation regarding the auspiciousness was carved next to it, followed later by a record of the entire divination.20 A full divination record (Fig. 1) would begin with a “preface” including the day the divination took place and the presiding diviner, followed by the “charge” or “command” of the divination which was phrased as a declarative statement rather than a question. Then came the “prognostication” of the king about what would happen, followed by a “verification” of what actually happened, nearly always confirming the king's prognostication.21 [Preface:] Crack-making on guisi (day 40), Que divined, [Charge:] “In the next ten days there will be no disasters.” [Prognostication:] “There will be calamities; there may be someone bringing alarming news.” [Verification:] When it came to the fifth day, dingyou (day 34), there really was someone bringing alarming news from the west. Guo of Zhi (a Shang general) reported and said: “The Tufang (an enemy country) have attacked in our eastern borders and have seized two settlements. The Gongfang (another enemy country) likewise invaded the fields of our western borders.” Figure 1. A full divination record on the front of a large scapula from the reign of King Wu Ding.22 In the Zhouyi the text likewise has the appearance of divination records associated with the hexagrams and lines (Fig. 2). The text of a line in the Zhouyi begins with a tag identifying the number and nature of the line, although there are no references to these tags prior to the middle of the Warring States period.23 The line itself is then considered to consist of four parts: 24 the Topic or “Omen” which introduces it, often a description of natural phenomena,25 an ad-hoc Injunction advising an action, usually beginning with the word li “beneficial,” the Prognostication, one word such as “auspicious” or “inauspicious,” and a Verification, one of a group of terms such as “no harm.” But perhaps only 170 of the 386 lines have an Injunction, and usually only one of either the Prognostication or Verification is present. 26 Similarly, the hexagram statements27 consist of topical variations on the hexagram name and theme, formulaic Injunctions which are more prevalent than in the lines, appearing in 40 of the 64 hexagram statements,28 as well as Prognostications and Verifications. 4 [Topic:] Xun under the bed, [Injunction:] using scribes and shamans in great numbers, [Prognostication:] auspicious, [Verification:] no harm. Figure 2. The four parts of the second line statement of hexagram Xun 巽 (57).29 The Zhouyi is obviously a manual of milfoil divination, but it is also much more than this. Many of the line statements are similar in form to the xing 興 of the Shijing 詩 經 “Book of Poetry,” consisting of rhyming four character couplets describing an omen which evokes an observation or prediction in the human realm.30 Although in the Yi the form is only complete in some cases, with the poetic rejoinder of the evocation usually not present,31 most literary histories see the Yi as a bridge between the Shang oracle-bones and the tradition fully developed in the Shijing.32 The Zhouyi is also more than a collection of random divination results, or even an edited compilation.33 Kunst says, “It can be shown that the content of the hexagram and line texts is organized with a sensitivity to both the sounds of words and their meanings. That is to say, there is a phonological basis to the internal arrangement in rhyme and homophony, leading to puns or double entendres. And, more important, there is a semantic basis, particularly emphasizing the pairing of words and concepts with opposite or complementary meanings, but also grouping words and concepts of generally similar meaning, and arranging words in the text so as to correlate with the hexagram pictures in a spacially significant fashion.”34 The text has internal relationships such as rhyme which occurs extensively in twenty hexagrams and partially in another twentynine,35 there is some form of bottom-to-top organisation of the line statements in at least sixteen hexagrams,36 and there are even external relationships between the names and text of some complementary hexagrams.37 Shaughnessy thus concludes that “the Zhouyi, at least in some measure, was indeed composed.” 38 5 The Hexagram Statement of Qian The first four words of the Zhouyi text, the hexagram statement for Qian 乾 (1), are “yuan heng li zhen“ 元 亨 利 貞. The hexagram statement of Kun 坤 (2) begins almost the same, with some additional words between li and zhen. These are the most common terms in the hexagram statements and comprise one fifth of their text. Before discussing their meanings, consider how they are used together in phrases in the other hexagram statements. All four terms occur together as a phrase in the hexagram statements of five other hexagrams, and what is remarkable is that three of these are found consecutively grouped together in the exact east of the primary arrangement of hexagrams (App. IV, Fig. 1), associated with the fourth solar station and the month of the vernal equinox: Zhun 屯 (3), Sui 隨 (17) and Ge 革 (49). Of the other two in the secondary arrangement of hexagrams (App. IV, Fig. 2), Lin 臨 (19) is in exactly the same eastern location, but Wu Wang 无 妄 (25) is four places earlier, north of northeast. Thus, apart from the first two hexagrams, four out of five hexagrams which have “yuan heng li zhen” in their hexagram statements have exactly the same location in the east of the hexagram arrangements. The next phrase of these terms omits the first one, “heng li zhen“ 亨 利 貞. And just as remarkable, the four hexagrams in the secondary arrangement which have this phrase in their hexagram statements are all consecutively grouped together in the south: Cui 萃 (45), Xian 咸 (31), Xiao Guo 小 過 (62) and Heng 恆 (32), the latter with a Verification between heng and li. There is one other hexagram in the primary arrangement with this phrase in its hexagram statement, Dui 兌 (58) in the same location as Cui (45) south of southeast. Thus all five hexagrams which have “heng li zhen” in their hexagram statements have exactly the same location in the south of the hexagram arrangements. The first two terms “yuan heng“ 元 亨 as a distinct phrase are found in four hexagram statements and one of these is introduced below, but the most common phrase is just the last two terms, “li zhen“ 利 貞. This phrase occurs in the hexagram statements of three hexagrams in the western quadrant of the primary arrangement, Li 離 (30), Meng 蒙 (4) and Huan 渙 (59), and in another three in the western quadrant of the secondary arrangement, Ji Ji 既 濟 (63), Dun 遯 (33) and Jian 漸 (53). There are two in the north of the secondary arrangement, Da Chu 大 畜 (26) and Zhong Fu 中 孚 (61), and one more in the east, Da Zhuang 大 壯 (34). Thus six out of nine hexagrams with “li zhen” in their hexagram statements are located in the western quadrant of the hexagram arrangements. There is now a link between the two arrangements of hexagrams and the Zhouyi text of the hexagram statements for fifteen hexagrams. When the hexagram statement contains the phrase of all four terms “yuan heng li zhen,” the hexagram is in the east, when it has the last three “heng li zhen,” the hexagram is in the south, and for the last two “li zhen,” the hexagram is in the west. Suppose that the four terms “yuan heng li zhen” are associated with the four stages of change young yang, old yang, young yin and old yin. These in turn are correlated with the four seasons spring, summer, autumn and winter, the four phases of the Moon waxing, full, waning and new, the four quadrants of the sky associated with the cardinal points east, south, west and north, and so on. But in their actual meanings, to be examined shortly, there is a grammatical link between the first two “yuan heng” and the last two “li zhen.” The correlations of these two pairs to the compass points would then be southeast and northwest, to the seasons, the beginning of summer and the beginning of winter, and to the synodic month, the waxing gibbous and waning crescent moon. Note that the hexagram statement of Da You 大 有 (14) is “yuan heng” (App. II.5), and this hexagram is located in the southeast of the primary arrangement. 6 “Li zhen” is common to all three phrases so consider that this specifies the location of the Sun as a fixed reference point in the northwest, the beginning of winter. Now consider that the synodic phase of the Moon when it is in the east is waxing gibbous, which is “yuan heng.” Thus, when the Moon is located in the east, it has the synodic phase of “yuan heng” when the Sun is “li zhen” in the northwest (Fig. 3), and putting these together produces the first phrase. Similarly, when the Moon is in the south, the synodic phase will be waning gibbous or “heng li” when the Sun is “li zhen” in the northwest, and putting these together without the duplication of li produces the second phrase. Finally, with the Moon in the west, the synodic phase will be waning crescent or “li zhen” when the Sun is also “li zhen,” so both are the same, the third phrase. Thus all three phrases in fifteen hexagram statements can be read as a condensed notation for the synodic month from a fixed sidereal year reference point when the sidereal month is in the location of the hexagram. S Li E Yuan Heng ` W Zhen N Figure 3. The four stages of the year (outer ring) and the lunar month (inner ring) for the beginning of winter; the synodic phase of the Moon in the east is “yuan heng” when the Sun in the northwest is “li zhen.” The four key terms “yuan heng li zhen” will now be generally understood and used as “four symbols... to show”39 the four stages of change. These may be combined in various ways in order to consider them similarly throughout the text as basic celestial coordinates like the sidereal or synodic locations of the Sun and 7 Moon. For this purpose they will remain untranslated, but for the purpose of further correlation their literal meanings are vital. The oldest meanings of yuan 元 are “head, chief, prime,” soon extended to include “original, fundamental, first” and “big, great, grand.” 40 Heng 亨 was originally the word xiang meaning “sacrificial offering,” which came to be used interchangeably with heng, “to penetrate, pass through,” also “success.”41 Li 利 means “lucky, favourable, advantageous, beneficial, profitable.”42 Zhen 貞 is “to determine an uncertain matter through divination” and thus “be settled.”43 The first two terms “yuan heng” together and the last two “li zhen” together are grammatical constructions, with yuan used as an adjective for heng as in “great success,” and similarly with li zhen “beneficial divination.”44 Note that for yuan the meaning of “great” has already been associated with spring and the young yang stage,45 and the meaning of “first” is also appropriate if we consider this stage as the beginning of the cycle of change. Heng “success, penetrating” perhaps suggests the culmination of the cycle in the old yang stage. From this the young yin stage has li “profit” bringing “advantage” and “benefit.” The old yin stage is the end of the cycle and thus zhen “determined” and “settled.” But the correlation of meaning with the four stages of change was perhaps not the only consideration in the choice of the four terms. The grammatical links reflect how combinations of two or more stages of change are usually required to denote astronomical references, and it was important that they had the appearance of technical terms used in divination records as well. 8 The Line Statements of Qian The line statements of Qian 乾 (1) have the image of the dragon rising through the lines, understood to be the astronomical observation at dusk of the eastern quadrant of the sky associated with the dragon (App. III, Fig. 1) from the beginning of spring to the end of summer.46 The dragon is “hidden” beneath the eastern horizon at the beginning of spring in the first line, rising and thus “seen... in (the) fields” at the vernal equinox in the second line, “jumping” at the beginning of summer in the fourth line, “flying... in heaven” directly overhead at the summer solstice in the fifth line, but starting to descend and “overbearing” in the last month of summer in the sixth line (Part II.1). Thus in Qian an observation is taken on one particular day at the same time each month and the records are assigned to consecutive lines of the hexagram from bottom-to-top. There are only six lines and thus records of observations can only be specified for six months, but since this describes the first half of the yearly cycle of twelve months and the second half is the opposite of the first, the remaining six months are implicitly the opposite. The negated text of Qian would then have the image of the dragon descending head first through the lines for the autumn and winter months until it is below the earth, and this is implied by the extra line of Qian, “using (the) nines (again): seeing (a) group (of) dragons without heads,” and also in the fourth line where the dragon is “perhaps... in (the) deep” (Part II.1). Now consider how the cycles of the Sun and Moon are represented by the two arrangements of hexagrams. The secondary arrangement represents the sidereal cycle of the Moon, with one hexagram for each of the twenty-eight days to complete one revolution through the fixed stars. Suppose an observation of the synodic phase of the Moon is taken each sidereal month on the same day associated with a particular hexagram. There will then be thirteen different observations of synodic phases over the course of the year, which can be aligned with the twelve synodic months by counting the two phases of the transits at the beginning and end of the month of the new moon, when the Sun also transits the hexagram, as one phase. The phases of the first six synodic months as poetic images embellished with the correlated divinatory terms could then be recorded in the line statements from bottom-to-top, and the second six are implicitly the opposite. Note that this has an effect on the temporal relationships between the bottom-to-top line statements, since although the observations recorded are successive they are not directly consecutive, only occurring once every twenty-eight days. And there is another important feature that as the sidereal location of the Sun moves forward, the synodic phase of the Moon returning to the same sidereal location moves backwards. This movement forwards and backwards in the recorded cycles further increases the complexity of the relationships between the bottom-to-top line statements. The primary arrangement is different and represents the yearly sidereal cycle of the Sun, with each of the thirty-six hexagrams corresponding to one ten-day week. To derive the text in the same way as for the secondary arrangement, there would need to be a measurement taken during the week of the relative “synodic” position of another planet, ideally with a sidereal revolution period of around twelve years, and this planet is Jupiter. The “synodic” phases of Jupiter and the Sun for the first six solar years and their correlations could be recorded in the line statements from bottom-to-top, and the second six are implicitly the opposite. In Qian the astronomical observation of the dragon each month for the Sun setting at dusk can be extended to Jupiter, so that an observation of the dragon is recorded each year at the summer solstice relative to Jupiter setting on the western horizon. The actual sidereal revolution period of Jupiter is 11.86 years, close enough so that the twelve solar stations representing the months of the year were also applied to the years of the Jupiter cycle. Jupiter was called Sui 9 Xing 歲 星 “Year Star” or Xing 星 “Star,” and like the other planets moved anticlockwise through the fixed stars but had a clockwise correlate later known as Sui 歲 “Year” and Tai Sui 太 歲 “Grand Year.”47 The role of Jupiter in ancient Chinese astrology was significant: “The great year star was a concentration of power which irradiated the asterisms through which it passed with productive energy, but it detracted from the fulfillment of their potentialities when it failed to make timely appearances among its encampments.”48 The relationship between the cycles of Jupiter and the Sun producing the eleven “synodic years” is thus just as important as the relationship between the cycles of the Sun and Moon producing the twelve synodic months; the former could be the subject of the line statements of hexagrams in the primary arrangement, the latter that of the hexagrams in the secondary arrangement. For the Moon the synodic cycle is easier to observe and is used to measure time, while the sidereal cycle is really only visible and of interest to astronomers. This is reversed for the Sun where the yearly sidereal cycle is used to measure time, while the synodic cycle with Jupiter is invisible. But suppose that there is another important difference. The cycle of the synodic month begins at new moon when the Sun and Moon are in conjunction and this is correlated with the old yin stage and zhen. The first quarter was called chu ji 初 吉 “first auspiciousness”49 and is the young yang stage and yuan, and the full moon when the Sun and Moon are in opposition is the old yang stage and heng. The Sun and Moon are male and female opposites, so their relationship is heng “successful” when they are in opposition, but zhen “settled” when they are in conjunction. However, Jupiter also seems to be male like the Sun, therefore they must complement each other and are heng “successful” when in conjunction but are contradictory and “unsuccessful” when in opposition. So the correlation of the four stages of change with the synodic month is reversed for the synodic year, with the old yang stage correlated with the conjunction of the Sun and Jupiter and the old yin stage correlated with their opposition. There is evidence for this in the extra words added to the four key terms at the beginning of the hexagram statement of Kun 坤 (2), “yuan heng li pin ma zhi zhen” 元 亨 利 牝 馬 之 貞 “yuan heng li (a) female horse her zhen.” Kun is located in the north of the primary arrangement and the Sun there at the winter solstice is always “female,” while Jupiter in opposition in the south would be in the location of Qian associated with “horse.” The synodic stage of change correlated with this opposition is then specified, “it (is) zhen.” “Female horse her zhen” can thus be read as “(the) northern sun (with the) southern jupiter has (the) zhen (synodic stage).” Thus when Jupiter is in conjunction with the Sun in the south all the cycles are heng, which is the complementary opposite of the solar and lunar cycles producing the synodic month, where all the cycles are zhen at a conjunction in the north. Jupiter located in the south was also of great importance to the Zhou founders, who associated themselves with the corresponding seventh jupiter station called “Quail Fire.”50 In 1059 B.C. there was a momentous conjunction of the five visible planets Mercury, Venus, Mars, Jupiter and Saturn in Quail Fire, thought to be the time that King Wen received the heavenly mandate to rule and proclaimed himself king.51 Eleven years later in the latter half of 1048 B.C. when Jupiter was reentering Quail Fire, King Wu is said to have launched an initial campaign against the Shang but withdrew, possibly because Jupiter had turned retrograde.52 He returned a year later to successfully complete the campaign in early 1046 B.C.,53 or in another reconstruction two years later at the beginning of 1045 B.C.,54 although by this time Jupiter had progressed eastwards to the next Jupiter station and was no longer located in Quail Fire.55 10 The Text of Kun The second hexagram in the Zhouyi and the opposite of Qian 乾 (1) is Kun 坤 (2), located in the north of the primary arrangement associated with the winter solstice. Whereas Qian seems to suggest how the hexagram statement may be correlated with the “symbolism”56 and location of the hexagram, and the line statements with the “changing”57 planetary relationships, Kun seems to show all the variations in how this may be applied. The hexagram statement is not just about the location of the hexagram, the first line seems to be correlated differently, the Topics of the line statements cannot be correlated with just one half of the year, and in some cases it seems there are Topics on several different planetary relationships at once. The hexagram statement of Kun is the longest in the Zhouyi and while there are several indicators to the zhen location in the north there are also some directional references which are different: “(the) western south gains friends, (the) eastern north loses friends” (Part II.2). In the secondary arrangement the hexagrams in the south are named after the solar and synodic lunar cycles being the same when the Sun is in the east or west. 58 Similar to this but reversed, hexagrams in the north of the primary arrangement have the same Jupiter and synodic solar cycles when Jupiter is in the east or west. The “western south” is the beginning of the young yin stage correlated with li, and when Jupiter is in this stage the synodic stage of the Sun in the north is likewise li and hence a “friend.” The “eastern north” is the reverse and both cycles are yuan, but whereas li is “beneficial” to Kun and thus “gains,” yuan is the opposite and thus “loses.” So although the hexagram statement will generally be concerned with the theme of the hexagram and its location, it may also contain other astronomical references or planetary relationships which are important in the hexagram. The opening words of the first line statement of Kun are also important, “initial six, treading frost...” (Part II.2), containing the name of hexagram Lü 履 (10) “Treading,” located in the southeast of the primary arrangement correlated with the first month of summer and the beginning of the old yang stage. If the first line is correlated with Jupiter in this location and also with the opposite location at the beginning of the old yin stage of change, then this is different to Qian which correlated the beginning of the young yang and young yin stages with the first line. The positions of Jupiter in the middle of the stages in the second and fifth lines are reversed but still in the middle of the trigrams, and each trigram still marks the progress of Jupiter through one of the four stages of change. The first two hexagrams thus establish a provisional rule that the first line of hexagrams in the primary arrangement is correlated with Jupiter at the beginning of either of the two opposing stages of change; in the secondary arrangement the same applies for the Sun and the first line is either the first month of spring and autumn, or the first month of winter and summer. The line statements of Qian are quite closely related to the correlations of the lines with the planetary cycles, but the line statements of Kun are less so. The second line is correlated with Jupiter in the south in opposition to the Sun in the north, so Jupiter and the synodic year are opposites, heng and zhen. The line statement reads, “straight, square (and) great, not repeated, without not li” (Part II.2), but this seems to be describing Jupiter in the east when both cycles are yuan and “straight, square (and) great,” then in the south when the cycles are the opposites of heng and zhen and thus “not repeated,” then in the west when both cycles are “li” and thus “without not li.” The fifth line statement appears to be similar and perhaps describes Jupiter in the north to complete the image of the second line, “yellow skirt, yuan auspicious” (Part II.2). “Yellow” is the colour of earth associated with Kun and thus designates Jupiter in the place of the hexagram in the north and in conjunction with the Sun, so that the synodic year is heng associated with sacrificial ceremonies perhaps requiring a special “skirt.” But the fifth line is correlated with Jupiter in the east where both cycles are yuan and “yuan auspicious” is consistent with this. Each of these two lines seems to be speaking about the other as a past or future situation having a bearing on the current situation in the line. This shows that there can be variations in how the line statements are correlated to the planetary cycles with one line referencing another. 11 Formulaic Injunctions Several Injunctions are formulaic in that they occur more than once; these occur mostly in the hexagram statements and all start with the third of the four terms li 利, meaning “beneficial, advantageous,” associated with the west and the young yin stage of change. Now the astronomical references to the dragon in the line statements of Qian 乾 (1) were based on observations taken at dusk, or when Jupiter is setting, and these are correlated with the west and thus li. In the fifth line of Qian at the summer solstice the eastern quadrant of the sky associated with the dragon is directly overhead at dusk, and this line has the Injunction “li jian da ren“ 利 見 大 人 “li sees (the) great man.” Since “li” is correlated with dusk and “great” with the eastern quadrant of the sky, and if “man” is considered as the male principle represented by Qian and associated with the summer solstice, the Injunction then reads “(at) dusk seeing (the) eastern quadrant (at the) summer solstice.” This is perhaps one meaning of “li sees (the) great man” and it serves to indicate in the text of the first hexagram and thus at the beginning of the Zhouyi that li is an important reference point from which astronomical measurements are taken. But to understand this and the other Injunctions further, the correlation with dusk of the daily cycle will need to be expanded to make li a reference point in any other cycle, such as the autumnal equinox of the year. Consider the next Injunction which only changes two of the words of the previous, “li she da chuan“ 利 涉 大 川 “li wades (the) great river.” Both have “li” and “great” in the same position, but whereas one “sees... (the) man,” which has been associated with old yang and heng, the other “wades... (the) river.” If the latter is associated with old yin and zhen through the principle that fire is yang and water is yin, then the two Injunctions become complementary. “Li wades (the) great river” occurs in the hexagram statement of a previously discussed hexagram Da Chu 大 畜 (26) “Great Restraint.”59 This hexagram towards the north of the secondary arrangement takes its name from the waxing or “great” synodic phase of the Moon in the north when it is “restrained” by the “small” Sun “accumulating” in the related hexagram Xiao Chu 小 畜 (9) “Small Accumulating” towards the west of the primary arrangement. If “li” is taken as the Sun in the west at the autumnal equinox, “great” is the waxing phase of the synodic month, “river” is the location of the Moon in the north, and “wade” is a poetic modification of the verb “see” to make it more compatible with “river,” then the Injunction becomes “(at the) autumnal equinox seeing (the) waxing moon (in the) north.” Thus “li wades (the) great river” is an Injunction that should apply specifically to hexagrams in the north of the secondary arrangement, particularly in their hexagram statements. In addition to Da Chu (26) the Injunction is also found in the hexagram statements of Yi 益 (42) and Zhong Fu 中 孚 (61), and in the top line of Yi 頤 (27), all in the direct north of the secondary arrangement, accounting for almost half of the occurrences in the Zhouyi. Note also that Da Chu (26) and Zhong Fu (61) are the two hexagrams in the north having li zhen in their hexagram statements, usually designating hexagrams in the west, and thus suggesting a relationship with the Sun in the west. There is a different usage of “li wades (the) great river” in the hexagram statements of three hexagrams close together in the west of the primary arrangement, Tong Ren 同 人 (13), Gu 蠱 (18) and Huan 渙 (59). In these the Sun is still in the west and “li,” and if Jupiter is in the north and thus associated with the “river” then the waxing phase of the synodic year is “great.” The reading of the Injunction for hexagrams in the west of the primary arrangement is thus “(at the) autumnal equinox seeing (the) waxing sun (from the) northern jupiter.” There is substantiation for this latter correlation in the hexagram statement of Tong Ren (13) which also contains the Injunction “li jun zi zhen“ 利 君 子 貞 “li chief son zhen” (App. II.4). Jun zi 君 子 literally “chief son” 12 originally referred to aristocrats who were “offspring (zi) of the rulers (jun)” and is used together with da ren 大 人 “great man” in opposition to the xiao ren 小 人 “small man.”60 Jun zi is thus correlated with yuan and the first stage of change, and so the Injunction has the same correlations in the same order as “li wades (the) great river.” As discussed above the Injunction can be used for hexagrams in the west of the primary arrangement but not for those in the west of the secondary arrangement, only for those in the north. Hence there is the negation of the Injunction in the hexagram statement of Pi 否 (12) in the west of the secondary arrangement, “not li chief son zhen” (App. II.3). Returning to “li sees (the) great man,” it can now be seen as the direct complement in the primary arrangement of “li wades (the) great river” in the secondary arrangement. When Jupiter is “li” in the west, the synodic year is waxing or “great” when the Sun is in the south, associated with the male principle and “man.” The Injunction thus reads, “(from the) western jupiter seeing (the) waxing sun (in the) south,” and this is its sense in the second line of Qian, so that this line now not only describes the dragon rising when the Sun or Jupiter at the vernal equinox is setting, but also the synodic year when Jupiter is at the opposite location of the autumnal equinox. “Li sees (the) great man” is an Injunction that should apply specifically to hexagrams in the south of the primary arrangement, and in addition to the line statements of Qian it also occurs in the hexagram statement of Xun 巽 (57) in the south of the primary arrangement, accounting for about half of the occurrences in the Zhouyi. However, it has also been shown in the fifth line of Qian that “li sees (the) great man” can be a pun for any planet in the south, where the dragon will be culminating relative to that planet setting on the western horizon. Therefore this Injunction can also apply to the Moon in the south of the secondary arrangement, and it appears in the hexagram statements of two hexagrams in the southeast, Song 訟 (6) and Cui 萃 (45). There are two other occurrences in the hexagram statement and top line statement of Jian 蹇 (39) located in the northwest of the primary arrangement. The last Injunction of this type is “li jian hou“ 利 建 侯 “li establishes (a) lord,” and it only occurs in the hexagram statements of two hexagrams, Yu 豫 (16) and Zhun 屯 (3), and in the first line statement of the latter, which also has “li ju zhen“ 利 居 貞 “li dwells (in) zhen” (App. II.1). These hexagrams are in the northeast and east of the primary arrangement, and “lord” being similar to “chief” can be correlated with yuan and the east. When Jupiter is “li” in the west it will be in opposition to the Sun in the east and the synodic year is zhen, hence “dwelling” in this. Perhaps the verb zhen “to determine, settle” suggested the verb “establish,” and the Injunction could then be read “(the) western jupiter settles (the) eastern sun,” which would apply specifically to hexagrams in the east of the primary arrangement. Note that Yu (16) is in the middle of the second solar station, two places before the third solar station and hexagram 師 Shi (7) “Army” at the start of spring in the east. Another meaning of the hexagram name for Yu (16) is “beforehand, to prepare,” and so in the hexagram statement there is perhaps a “preparation” two weeks “before” for the western Jupiter opposing the eastern Sun in Shi (7), when it will be “beneficial (to) establish (a) lord (and) move (the) army” (App. II.6). The most common Injunction is “li you you wang“ 利 有 攸 往 “li has (a) place (to) go” appearing in eleven hexagram statements, but this one is different since the three terms following li are more general and seem to be specifying another stage of change relative to li. If the “place” is taken to be that of one of the four stages, it becomes “li has (the) place (of the stage) going (into the past),” so being prior to li in the west the place of the stage is heng in the south. There are five hexagrams with this Injunction in their hexagram statements which are located in the south of the arrangements, and another two in the north which negate the Injunction and can thus also be included. Although simplistic there is confirmation in an ad-hoc variation in the hexagram statement of Kun 坤 (2), “jun zi you you wang“ 君 子 有 攸 往 “(the) chief son has (the) place 13 going” (Part II.2). “Chief son” has already been correlated with yuan above, and so the previous “place (that is) going” is zhen, which is the location of Kun. All of the remaining four occurrences in the hexagram statements of “li has (the) place going” are found in the north, so the Injunction there could be specifying the other planet in opposition to qualify an image of this in another part of the hexagram statement. An example of this is Fu 復 (24) “Return” which is located in the north of the primary arrangement correlated with zhen. In the hexagram statement there is the “reverse (of) return” from which “(on the) seventh sun (solar year) comes return,” and this is possibly about Jupiter in the south when followed by the Injunction “li has (the) place going” or heng (App. II.7). The remaining two phrases are normally considered Prognostications or Verifications but will be briefly discussed here under Injunctions since they contain the word li and will be considered in the same way as the previous Injunction, where another stage of change is specified relative to li. “Wu you li“ 无 攸 利 is “without (the) place (of the stage at) li,” or that the stage is the opposite of yuan in the east. There are two occurrences in the hexagram statements of Gui Mei 歸 妹 (54) and Wei Ji 未 濟 (64), both in the east of the secondary arrangement. The logical opposite of this is perhaps “wu bu li“ 无 不 利 “without not li,” which is almost a way of specifying li relative to itself, but this only occurs in line statements. 14 Prognostications and Verifications Conventionally there is no distinction between Prognostications and Verifications and all are considered Prognostications.61 This is perhaps because all of these technical divination terms are indicators of “good” and “bad” such as “gain”62 and “loss,”63 but Prognostications are predictions about the future whereas Verifications are confirmations about the past. The latter in particular often occur with other terms meaning “going,” and the emotional aspects such as “regret” suggest a feeling in the present based on the past. The division into Prognostications and Verifications64 is slightly different here, but each type seems to have three terms which are varying degrees of “good, benign, bad.” The Prognostications are ji 吉 “auspicious, good,”65 li 厲 “danger, dangerous,”66 and xiong 凶 “inauspicious, ominous.”67 The Verifications are wu jiu 无 咎 “without fault, blame, harm,”68 hui 悔 originally “minor misfortune, difficult situation” but later “regret, remorse,”69 and lin 吝 “regret, be displeased, sad, feel sorry, grudge.” 70 Hui and lin seem to be lesser and greater degrees of the same “regret,” and in the Xici they are differentiated as “sorrow”71 and “anxiety.”72 There is also no real difference between Prognostications and Verifications in their use in the line statements as indicators of good and bad, and so only one type is usually necessary. When appearing alone they tend to be indicators of the planetary relationships in general, where in theory the waxing cycles are good and the waning cycles are bad, but where in practice any given line has three different cycles with a unique interaction and so the general indications are usually more complex. When appearing together with other terms they tend to be indicators about whether these other terms have good or bad correlations with the planetary relationships. Therefore even a term directly correlated with one of the four stages of change such as zhen, which as old yin might be considered waning or bad and so often appears with “danger,” can also often appear with “auspicious,” because zhen may be good if the old yin stage is prominent or moderates other stages in the planetary relationships. 15 Marriage in the Secondary Arrangement In the secondary arrangement there are five hexagrams with the subject of marriage in their hexagram or line statements, located in the exact east, south and west. In the south is Da Guo 大 過 (28) “Great Excess” which has already been discussed as the Sun in the east and the Moon in the south when both the solar and synodic lunar cycles are yuan or “great.”73 In the second and fifth line statements of this hexagram there are two different images and cases of marriage, between an older man and a younger woman, and then vice versa. In the second line, ”(a) withered willow produces shoots, (an) old husband gains his feminine wife, without not li,” and in the fifth, “(a) withered willow produces flowers, (an) old wife gains her gentleman husband, without fault without praise” (App. II.8). Imagine that the second line of Da Guo (28) is a poetic description of the relationship between the Sun and Moon for the half of the year that the Sun moves between the vernal equinox in the east and the autumnal equinox in the west, when the Moon is in the south in the location of the hexagram. At the vernal equinox the synodic month is waxing and both Sun and Moon are yuan with the meaning “origin” and hence “producing shoots.” At the summer solstice the Sun and Moon are in conjunction at new moon; the Sun is heng an “old husband” and the Moon is zhen a “feminine wife.” At the autumnal equinox both Sun and Moon are li verifying the “benefits” of the union. Now imagine that the fifth line is similar but for the opposite half of the year between the autumnal and vernal equinoxes. At the autumnal equinox the synodic month is waning and both Sun and Moon are li “profitable” and thus “producing flowers.” At the winter solstice the Sun and Moon are in opposition at full moon; the Sun is zhen an “old wife” and the Moon is heng a “gentleman husband.” At the vernal equinox both Sun and Moon are yuan which has no li “benefits,” and hence the union is “without fault (and) without praise.” The second line suggests that the marriage at the new moon of the summer solstice is more appropriate and successful, the fifth line that a marriage at the full moon of the winter solstice is less so. There is substantiation of this in the hexagram statement of Xian 咸 (31) immediately preceding Da Guo (28) in the south of the secondary arrangement. One of the meanings of the hexagram name is “together, unite” and this applied to the Sun and Moon in the location of the hexagram suggests their conjunction at the new moon of the summer solstice, with the hexagram statement reading “(to) take (a) woman (is) auspicious” (App. II.9). Thus the conjunction of Sun and Moon at new moon is correlated with the union of husband and wife in marriage, especially in the spring and summer months. Another more specific type of marriage takes place in the two variant hexagrams in the east of the secondary arrangement, Tai 泰 (11) and Gui Mei 歸 妹 (54). The name of the former means “greatness” while the latter is “marriage (of the) younger sister,” and Legge explains that the marriage of a feudal prince included several brides, “the principal of them was the bride who was to be the proper wife,” accompanied among others by “a half-sister, a daughter of her father by another mother of inferior rank.”74 The east is associated with yuan “chief” and so the new moon there is correlated with a noble marriage such as that of a feudal prince having two brides, represented by the two hexagrams Tai (11) as the principal wife with Gui Mei (54) the younger sister as a secondary wife. The fifth line statement of both hexagrams demonstrates the marriage at the new moon of the vernal equinox with the historical event where the penultimate king of the Shang dynasty Di Yi 帝 乙 married away his daughter, possibly to King Wen.75 In Tai (11), “Di Yi marries (the) younger sister, with happiness yuan auspicious” (App. II.2), and in Gui Mei (54), “Di Yi marries (the) younger sister, the chief's sleeves (were) not equal-to the younger-sister's sleeves (in) excellence, (the) moon almost facing (is) auspicious” (Part II.3). 16 In the fifth line statement of Tai (11), “yuan auspicious” indicates spring and the time of the marriage when the Sun as well as the Moon is in the location of the hexagram at the new moon of the vernal equinox. In the fifth line statement of Gui Mei (54) there is a reference to Tai (11) as the “chief” wife who shows deference to the younger sister in the finery of her “sleeves.” The fifth line is also correlated with the opposite time of the year at the autumnal equinox when the Moon is full or “facing,” and in the next month the Moon is waxing gibbous and “almost facing.” From this time through winter to the new moon at the vernal equinox, the synodic month is waxing and this is “auspicious” for the younger sister so that she is eventually married as a secondary wife. But after the vernal equinox the synodic month is waning, and at the summer solstice it is last quarter, which is unfortunate for an unmarried younger sister with no marriage coming at the autumnal equinox. Note that in the hexagram statement “attack (is) inauspicious” (Part II.3), because the strength of the Sun in heng at the summer solstice could “attack” but the waning li synodic month is “inauspicious.” The third line statement of Gui Mei (54) presents both situations of bad and good fortune for the younger sister at opposite times of the year. It is two lines or months before the fifth line and the autumnal equinox and thus correlated with the last month of summer after the solstice, where “(the) marriage (of the) younger sister (is) by waiting.” But then also being the opposite of two months before the vernal equinox, “(the) reverse (is her) marriage as (a) younger-sister.” The theme of waiting is echoed in the fourth line correlated with the first month of autumn, “(the) marriage (of the) younger-sister passes (the) time-limit, (a) slow marriage (will) have time” (Part II.3), where the “time-limit” for marriage is the end of summer. Note that in the corresponding location west of southwest in the secondary arrangement is hexagram Xu 需 (5) “Waiting” with the same theme. There is one final hexagram to consider in the west of the secondary arrangement, Jian 漸 (53). The image of the “wild goose” appears in all six line statements, and according to Legge, “the goose from the most ancient times played an important part in the marriage ceremonies of the Chinese,” since “its habits as a bird of passage, and flying in processional order” illustrate the “various preliminary steps... done in an orderly and correct manner” preceding the marriage, and this in turn illustrates the meaning of the hexagram name of “gradual advance.”76 So this is the complementary hexagram for the younger sister who has misfortune from the waning moon in the east during the summer months and must wait to be married; at the waxing moon in the west during the same months there is a “gradual advance” as the various steps are completed by autumn to arrange the marriage for the following spring. The hexagram statement is a Prognostication of the fortunate outcome for this marital process the following year, “(the) woman married (is) auspicious” (Part II.4). Jian (53) is also concerned with marriage and married life in general, and in the fifth line “(the) wife (for) three years (is) not pregnant, (in the) end nothing overcomes it” (Part II.4). Consider that zhen is old yin and a “wife” while yuan means “origin,” so that pregnancy is correlated with the combination of zhen and yuan, the end and beginning of the cycle of change. Then suppose that there are attempts to become pregnant when the Moon is in the east in the location of Gui Mei (54), with the results being evident fourteen days later when the Moon is in the west in the location of Jian (53). The Sun is zhen during winter and the synodic month is waxing and yuan when the Moon is in the east, hence there is the combination of zhen and yuan for pregnancy. But fourteen days later the synodic month is waning and li when the Moon is in the west, and this is unfortunate for “three years” or “ages” understood as the three months of winter, so that the wife is “not pregnant.” But then in spring the solar year is yuan and the new moon in the east is zhen, and “nothing (can) overcome” the pregnancy which is confirmed at the full moon in the west when the synodic month is heng and “successful.” 17 The Synodic Month in the Secondary Arrangement If Gui Mei 歸 妹 (54) and Jian 漸 (53) in the east and west are correlated with the waning and waxing synodic month in the summer months between the vernal and autumnal equinoxes, then the variant hexagrams Tai 泰 (11) and Pi 否 (12) can be correlated with the waxing and waning synodic month for the opposite part of the year, the winter months between the autumnal and vernal equinoxes. This is suggested in their hexagram statements, where “small” is correlated with li and the waning moon, and “great” with yuan and the waxing moon. In Tai (11) the Moon is waxing and thus “(the) small goes (and the) great comes” (App. II.2), but this in reversed in Pi (12) where the Moon is waning and “(the) great goes (and the) small comes” (App. II.3). When the Moon is in the south, Da Guo 大 過 (28) is the “excess” of yuan which is “great” at the vernal equinox when both the year and synodic month are waxing, and Xiao Guo 小 過 (62) is the “excess” of li which is “small” at the autumnal equinox when they are both waning. When the Moon is in the north, the year and synodic month are opposites at the equinoxes, and Yi 頤 (27) “Nourishment” can be correlated with the li waning moon at the yuan vernal equinox, since food and eating are correlated with the west and li though hexagram Ding 鼎 (50) “Cauldron” used to cook food for eating, located in the west of the primary arrangement. But for the yuan waxing moon at the li autumnal equinox, consider that this has already been demonstrated in Da Chu 大 畜 (26) “Great Restraint” towards the north of the secondary arrangement.77 This means that the other variant hexagram in the north Zhong Fu 中 孚 (61) could have a different correlation. Zhong 中 means “middle, inner” and fu 孚 was originally “capture, captive” but later became “reliable, trustworthiness, sincere,”78 and also “to brood over eggs... from which the meaning of confidence is derived, as the time of hatching is sure.”79 Although the meaning of fu “confidence” is obscure, there is a correlation to summer and heng in the hexagram statement of Ge 革 (49), “(the) si sun then confidence” (App. II.10), where si 巳 is the sixth solar station (App. III, Fig. 1) or the first month of summer before the solstice. Therefore the name of hexagram Zhong Fu (61) “Middle Confidence” is correlated with the middle of heng, or the seventh solar station containing the summer solstice in the south. Now the location of Zhong Fu (61) is directly opposite in the north, but this means that the Moon there in the middle of summer will be full, and so the synodic month is also middle heng. The name of hexagram Zhong Fu (61) thus designates the full moon at the summer solstice. Having looked at all four variant pairs at the extremes and midpoints of the secondary arrangement, it can now be concluded that in each pair one hexagram is associated with the waxing synodic month and the other with the waning. For the first month of spring in the northeast the hexagram variants would be Tai (11) and Da Guo (28) during the waxing moon, and Pi (12) and Yi (27) during the waning. The first month of autumn in the southwest has the other hexagram variants Jian (53) and Zhong Fu (61) during the waxing moon, and Gui Mei (54) and Xiao Guo (62) during the waning. In nearly all cases and at all times of the year, the waxing moon is auspicious and helpful while the waning moon is inauspicious and difficult, and the same applies for the synodic year between Jupiter and the Sun in the primary arrangement. 18 Composing the Statements from the Primary and Secondary Arrangements The following is a brief summary on how the statements of the hexagrams and lines may have been composed by associating the primary and secondary arrangements of hexagrams with the astronomical cycles. These are the sidereal cycles of Jupiter and the Sun producing the synodic year over twelve sidereal years, and the Sun and the Moon producing the synodic month over twelve synodic months. The sidereal cycles are correlated with the four stages of change based on the solar year where winter is old yin, and similarly with the synodic cycles, where in the synodic year the opposition of Jupiter and the Sun is old yin, and in the synodic month the conjunction of the Sun and the Moon is old yin. The secondary arrangement of hexagrams represents the sidereal cycle of the Moon. Each hexagram in the arrangement is thus correlated with a sidereal location of the Moon, then the lines are correlated with both the location of the Sun and the synodic phase of the Moon for successive sidereal revolutions of the Moon. The first line is correlated with the Sun at the beginning of one of the four stages of change. The same applies in the primary arrangement for Jupiter and the Sun as in the secondary arrangement for the Sun and the Moon. There are only six lines and half of the planetary relationships can be correlated with these, but the other half are implicitly the opposite, so that each line is correlated with two opposing planetary relationships. The hexagram statement may reference the location of the hexagram and important planetary relationships in general, while the line statements may reference either or both of the correlated planetary relationships, and sometimes those from other lines. The stages and the effects of these thus become further correlated with words and phrases, often poetic images which may be based on actual events. Both hexagram and line statements have the appearance and structure of divination records with Topics and Injunctions elaborated by Prognostications and/or Verifications. In general the waxing cycles are favourable and auspicious, the waning cycles are unfavourable and inauspicious, especially the waxing and waning synodic cycles. The complexity and flexibility of this can produce a text of great diversity with both consistency and contradiction at different levels, much like the received text. It often works well with ambiguous words and sentences where different meanings may be correlated with different conditions within the same context. Without knowing the underlying principles, the structure and language almost give it the appearance of a random collection of divination records. But this is also intentional since the practical purpose of the text is for general public use as a manual of milfoil divination. 19 Conclusion The text of each hexagram is thus a literary composition about the “movements” of the heavenly bodies, the relationships between them and how they interact or “meet (and) communicate,” with poetic images sometimes evoking the associated human activities of “canons and rituals,” but also with the language and structure of divination records which would “decide their auspiciousness (and) inauspiciousness.”80 The intended result was a manual of milfoil divination for the general public which encompassed all situations since it was based on the recurring cycles of change in nature, but in a form where the underlying astronomical, astrological and calendrical principles remained the prerogative and secret power of the king. However, this conclusion would have a significant impact on the question of the authorship of the Zhouyi, since now it could only have been written by those with access to the cosmological model behind the hexagrams, and it could even have been written by one exceptional person over an extended period. The Zhou inherited the hexagrams from the Shang, so consider the basic history and personages involved in the founding of the Zhou dynasty. King Wen 文 was the founder of the dynasty having received the heavenly mandate to rule with the major planetary conjunction in 1059 B.C.81 King Wen died in 1050 B.C. and was succeeded by his eldest son Fa 發 known as King Wu 武, who subsequently defeated the Shang at the battle of Muye in 1045 B.C.82 King Wu was closely assisted both during and after the conquest by his brother, the fourth son of King Wen, Zhou Gong Dan 周 公 旦 the “Duke of Zhou.” But when King Wu died suddenly in 1043 B.C. his heir King Cheng 成 was still a minor, so control of the government was passed to Dan who became regent. In the first two years there was a rebellion in the east led by three other brothers including the eldest Guanshu Xian 管 叔 鮮, together with the nominal ruler of the remnants of the Shang, Wu Geng 武 庚. This was suppressed by Dan, King Cheng and another older half-brother, Shao Gong Shi 召 公 奭 the “Duke of Shao,” also known as Tai Bao 太 保 the “Grand Protector.”83 Zhou Gong Dan continued as regent for four years but then on the completion of the eastern capital Chengzhou there appears to have been a disagreement with the influential Shao Gong Shi, preserved in two chapters of the Shangshu 尚 書 “Book of Documents.” Dan argues for a meritocracy, a government assisted by able and virtuous ministers who had also received the mandate, and apparently quotes a long history of this in Shang times and even with King Wen. But Shi counters that only the king has the unique ability to “fathom the virtue of our ancient men” and so “fathom plottings from Heaven,” and that the mandate to rule belongs to the king alone. It then seems that Dan was forced to relinquish the regency to King Cheng, then to resign from government entirely, possibly even politically censured and living in exile for the two years before his death in the eleventh year of King Cheng.84 Apart from three vessels cast at the time of the suppression of the Wu Geng rebellion, Zhou Gong Dan is not mentioned further in any contemporary bronze inscriptions from the Western Zhou, whereas Shao Gong Shi features frequently and prominently as the Grand Protector not only in the inscriptions but also in the “Book of Documents” and the Shijing 詩 經 “Book of Poetry.”85 Thus at the beginning of the dynasty there were perhaps only these three founders Zhou Gong Dan, Shao Gong Shi and King Cheng who had access to the model behind the hexagrams, and Shi ensured that this knowledge of the “plottings from Heaven” along with the mandate to rule would henceforth remain the prerogative of King Cheng and his immediate successors, while Dan who had objections was quietly forced into exile. King Cheng ruled for thirty years and was succeeded by his son King Kang 康 in 1005 B.C., overseen by an aged Shao Gong Shi.86 King Kang was in turn succeeded by his son King Zhao 昭 in 977 B.C., but after leading a disastrous campaign against the southern state of Chu, the king was killed and much of the royal army was destroyed in 957 B.C.87 Most probably the Shang model of the universe embodied in the hexagrams was lost as early as the death of 20 King Zhao, especially if this knowledge was no longer shared with other ministers or divination officials like it might have been in Shang times, but was restricted like the mandate to the king and passed only from father to son, in accordance with the wishes of Shao Gong Shi. But regardless of this, if the Zhouyi had been written by one of the kings of the Western Zhou or their close officials, it would surely have been attributed to this king and then distributed to the general populace as a manual of milfoil divination. But it wasn't distributed until the end of the Western Zhou, and the historical tradition passed down was that the author was one or more of the founding fathers, King Wen and/or the Duke of Zhou. Suppose that the Zhouyi wasn't publically distributed in the Western Zhou because it was censored. It would only have been censored because it was written by someone objectionable to the king, and therefore it must have been written by Zhou Gong Dan, the Duke of Zhou, who had opposed the sole authority of the king. This censorship lasted throughout the Western Zhou and only ended around the collapse of the royal house in 771 B.C. Imagining how the text may have been composed, it perhaps started with the jotting down of images and events as basic Topics, with layers of Injunctions, Prognostications and Verifications added later, along with the xing structure and rhyme. Then the received Zhouyi text might not even have been completed, considering that only one third of the hexagrams have extensive rhyming and almost a quarter have none at all. Writing the text like this would certainly have been a big enough task for any one person, but the works left incomplete by the Duke of Zhou for whatever reason would not have been resumed by others if these works were prohibited. If work on the text had been continued, or if it had been gradually composed during the Western Zhou by several authors, it might thus also be expected to be more complete in its literary form. 21 II. Translations and Compositions of the Statements Seven hexagrams are discussed as preliminary examples, with the suggestion that this could be extended to similarly include all sixty-four. For each hexagram the arrangement and location are given, determining the planetary relationships which are then correlated with the lines of the hexagram picture using the notation established below. This is followed by an English keyword translation of the entire text, using definitions from the Mathews dictionary88 and Unihan database,89 and from the translations by Legge,90 Shaughnessy91 and Kunst.92 Note that the line statements are arranged from bottom to top to reflect the structure of the hexagram picture. In the commentary there is a general overview including the hexagram statement and any common features of the line statements, then the Topics and Injunctions in each of the line statements are correlated with the applicable planetary relationships using the established notation. Although this correlation of words with cycles is subjective it hopes to be consistent, and as more ideas become correlated with the four stages this consistency should become more apparent. The most basic correlation occurs directly between a word or phrase and a stage of one of the related cycles. The word may refer to a natural phenomenon or process already associated with the stage, or the correlation can be obviously or logically derived, for instance as a synonym, from either the meaning of the key term yuan, heng, li or zhen associated with the stage, or from the name of a hexagram located in or otherwise associated with the stage in one of the arrangements. Elements with individual correlations may be combined in larger phrases or sentences to form a more complex correlation, or to reflect the interaction of several cycles, as in the formulaic Injunctions previously discussed. Qian 乾 (1) and to a lesser extent Kun 坤 (2) suggest the basic principles for composing the text, and Gui Mei 歸 妹 (54) and Jian 漸 (53) have the important theme of marriage and how this relates to the seasons and lunar phases. Parts of these have already been discussed and all four have extensive rhyme, whereas the next three only have some rhyme.93 Lü 履 (10) has an astronomical reference to the tiger which is the counterpart of the dragon in Qian, and also has some phrases in common with Gui Mei (54). Then there are the two important hexagrams with related names which also demonstrate the planetary relationships between the two arrangements, Xiao Chu 小 畜 (9) and Da Chu 大 畜 (26). The hexagram statements of these hexagrams all have good correlations but the line statements are usually far less obvious. There are some more direct astronomical and cyclical references in 1.5, 2.6, 10.4, 10.6 and 26.6. There are also some cases where the name of another hexagram occurs in the line statement and there is a correlation with the location of the other hexagram, as in 2.1, 54.1, 53.3, 10.5 and 9.1. Note that all seven hexagrams have at least one of these two features in one or more line statements. 22 Notational Conventions The planetary relationships correlated with any given line of a hexagram will be a unique combination of three cycles, the sidereal cycles of the two planets and the synodic cycle produced by the different lengths of these. Each cycle has twelve subdivisions related to the synodic periodicity, grouped into four quarters of three subdivisions each, centred around the extremes and midpoints of the cycle. The four quarters are correlated with the four stages of change young yang, old yang, young yin and old yin, and these will be denoted by the four terms Yuan 元, Heng 亨, Li 利 and Zhen 貞, with the three subdivisions of each quarter numbered from one to three. Notation Description Station Direction Synodic Month 元一 Yuan1 3 ENE Waxing Crescent 元二 Yuan2 4 E First Quarter 元三 Yuan3 5 ESE Waxing Gibbous 亨一 Heng1 6 SSE Waxing Full 亨二 Heng2 7 S Full Moon 亨三 Heng3 8 SSW Waning Full 利一 Li1 9 WSW Waning Gibbous 利二 Li2 10 W Third Quarter 利三 Li3 11 WNW Waning Crescent 貞一 Zhen1 12 NNW Waning New 貞二 Zhen2 1 N New Moon 貞三 Zhen3 2 NNE Waxing New Table 1. The notation and descriptions for the three subdivisions of the four stages of change, correlated with the solar/jupiter stations, the compass directions and the phases of the synodic month. Each hexagram will have one of these terms correlated with its location in the primary/secondary arrangement and the sidereal cycle of the Sun/Moon. Each line will have two pairs of these terms correlated with opposing years/months for the other two cycles. Each pair is denoted as a compound with the sidereal cycle of Jupiter/Sun as a prefix on the left and the synodic cycle of the Sun/Moon as a suffix on the right, separated by a hyphen, so that each cycle can be denoted individually as a prefix or suffix. In the first line of Qian 乾 (1), Jupiter is located at the start of the cycle in the northeast and Yuan1, and so the synodic year of the Sun in the location of Qian in the south is the end of the waning quarter and Li3. This and the opposite are thus denoted as Yuan1-Li3 and Li1-Yuan3, while Jupiter in Yuan1 is denoted separately as Yuan1- and the synodic year of Li3 is denoted as -Li3. Note that the calculation of the planetary relationships and their correlation to the lines is a simple process. In the primary arrangement, the synodic Sun is the same as the location of the hexagram when the sidereal Jupiter is in the south and Heng2, and in the secondary arrangement, the synodic Moon is the same as the location of the hexagram when the sidereal Sun is in the north and Zhen2. This relationship is correlated with either the second or fifth line, then the synodic Sun/Moon moves backwards as the sidereal Jupiter/Sun moves forwards. In Qian the location of the hexagram in the primary arrangement is Heng2, therefore this is the synodic year -Heng2 when Jupiter is Heng2-, establishing the relationship Heng2-Heng2. This is correlated with the fifth line, so that the next or sixth line is Heng3-Heng1, and the first is Li1-Yuan3. 23 II.1. Qian 乾 (1) Primary Arrangement Heng2 Heng3-Heng1 Heng2-Heng2 Heng1-Heng3 Yuan3-Li1 Yuan2-Li2 Yuan1-Li3 Zhen3-Zhen1 Zhen2-Zhen2 Zhen1-Zhen3 Li3-Yuan1 Li2-Yuan2 Li1-Yuan3 乾: 元 亨 利 貞. Qian: yuan heng li zhen. 用 九: 見 群 龍 无 首. Using nines: seeing (a) group (of) dragons without heads. 上 九: 亢 龍 有 悔. Top nine: overbearing dragon has lesser-regret. 九 五: 飛 龍 在 天, 利 見 大 人. Nine five: flying dragon in heaven, li sees (the) great man. 九 四: 或 躍 在 淵, 无 咎. Nine four: perhaps jumping (or) in (the) deep, without fault. 九 三: 君 子 終 日, 乾 乾, 夕 惕 若 厲, 无 咎. Nine three: (the) chief son (at the) end (of the) day, qian qian, (in the) evening cautious as-if (in) danger, without fault. 九 二: 見 龍 在 田, 利 見 大 人. Nine two: seeing (the) dragon in (the) fields, li sees (the) great man. 初 九: 潛 龍, 勿 用. First nine: hidden dragon, do-not use. Qian 乾 (1) “Heaven” is located in the south of the primary arrangement correlated with Heng2 and the second month of summer containing the solstice. In the line statements the “dragon” is an astronomical reference to the eastern quadrant of the sky (App. III, Fig. 1), which when observed at dusk is rising on the eastern horizon during spring until it is directly overhead at the summer solstice, then descending on the western horizon during autumn. Assigning an observation of the dragon at the same time each month to successive lines of the hexagram is actually itself an image of assigning poetic statements to the lines on the relationships between the Sun and Moon for successive sidereal months in the secondary arrangement, or between Jupiter and the Sun for successive sidereal years in the primary arrangement. The same imagery of the dragon observed in the solar year when the Sun is setting can be extended to the revolution of Jupiter relative to when Jupiter is setting. Note that for the clockwise movement of Jupiter from Yuan1 to Heng3, the actual anticlockwise movement of Jupiter is from Li3 to Heng1, and it is the latter actual 24 location of Jupiter when setting on the western horizon which determines the position of the dragon. The hexagram statement introduces the four key terms “yuan heng li zhen“ 元 亨 利 貞 which are correlated with the four stages of change young yang, old yang, young yin and old yin. These four terms can thus directly indicate the stages in the location of a hexagram in one of the arrangements, or the stages in the cycles of the planetary relationships correlated with the lines. In the first line when Jupiter is Yuan1- and setting on the western horizon, the dragon is still mostly “hidden” below the eastern horizon and “not used.” In the second line when Jupiter is Yuan2- and setting on the western horizon, the top half of the dragon has risen on the eastern horizon and thus “seeing” this “in (the) fields.” “Li sees (the) great man” is the formulaic Injunction for Li2-Yuan2, where Jupiter is Li2- in the west and “li,” the waxing synodic year is -Yuan2 and “great,” and the Sun in the south is Heng2 and “man.” In the third line -Yuan1 is the “chief son” and brings “caution” to Li3-, “(the) end (of the) day” and “evening.” In the fourth line when Jupiter is “perhaps” Heng1- and setting on the western horizon, the entire dragon is visible and starting to culminate overhead and thus “jumping,” or when Jupiter is Zhen1- and setting on the western horizon, the entire dragon is below the earth and thus “in (the) deep.” In the fifth line when Jupiter is Heng2- and setting on the western horizon, the dragon is directly overhead and thus “flying... in heaven.” “Li sees (the) great man” is now a pun where Jupiter setting on the western horizon is “li,” the dragon overhead is “great,” and Jupiter located in the south is “man.” In the sixth line when Jupiter is Heng3- and setting on the western horizon, the dragon is starting to descend towards the western horizon and is thus “overbearing.” “Using” all the lines by going back through them again for Jupiter from Li1- to Zhen3-, the dragon descends head first below the earth when Jupiter is setting on the western horizon, and thus “seeing (a) group (of) dragons without heads.” 25 II.2. Kun 坤 (2) Primary Arrangement Zhen2 Yuan3-Yuan1 Yuan2-Yuan2 Yuan1-Yuan3 Zhen3-Heng1 Zhen2-Heng2 Zhen1-Heng3 Li3-Li1 Li2-Li2 Li1-Li3 Heng3-Zhen1 Heng2-Zhen2 Heng1-Zhen3 坤: 元 亨 利 牝 馬 之 貞, 君 子 有 攸 往; 先 迷 後 得, 主 利, 西 南 得 朋, 東 北 喪 朋; 安 貞 吉. Kun: yuan heng li (a) female horse her zhen, (the) chief son has (the) place going; before astray (but) after gaining, (a) lord li, (the) western south gains friends, (the) eastern north loses friends; quiet zhen (is) auspicious. 用 六: 利 永 貞. Using sixes: li perpetual zhen. 上 六: 龍 戰 于 野, 其 血 玄 黃. Top six: dragons fight in (the) wild, their blood (is) black (and) yellow. 六 五: 黃 裳, 元 吉. Six five: yellow skirt, yuan auspicious. 六 四: 括 囊, 无 咎 无 譽. Six four: (a) tied-up bag, without fault without praise. 六 三: 含 章 可 貞, 或 從 王 事, 无 成 有 終. Six three: contained display can zhen, perhaps following (the) king (in) service, without completion having (an) end. 六 二: 直 方 大, 不 習, 无 不 利. Six two: straight square (and) great, not repeated, without not li. 初 六: 履 霜, 堅 冰 至. First six: treading frost, (the) hard ice (is) reached. Kun 坤 (2) “Earth” is located in the north of the primary arrangement correlated with Zhen2 and the second month of winter containing the solstice. In the opening phrase of the hexagram statement the additional words between li and zhen confirm the correlation of zhen with the opposition of Jupiter and the Sun in the primary arrangement, the reverse of the Sun and Moon in the secondary arrangement where zhen is correlated with their conjunction. The Sun is in the location of the “female” Kun in the north, and when Jupiter is in the south associated through Qian 乾 (1) with the “horse” they are opposite each other; the stage of the synodic year is then correlated with this opposition, “it (is) zhen.” The “chief son” is correlated with yuan and therefore the “place” that is “going” is zhen, so this Injunction 26 specifies the location of Kun, as does the final phrase in the hexagram statement, “quiet zhen auspicious.” The remaining four phrases between these are complementary Topics on the planetary cycles which are the same when Jupiter is in the east or west. At these times both Jupiter and the synodic year are yuan or li respectively, but because the location of Kun is Zhen2 this has a more suitable relationship with li which is also female and which precedes it in the cycle, whereas yuan is male and starts a new cycle. Therefore the repetition of yuan is less suitable for Kun, the “lord” who is “before astray,” and the “eastern north (which) loses friends,” but the repetition of li is more suitable, “li” which is “afterwards gaining,” and the “western south (which) gains friends.” In the first line Heng1- is the location of hexagram Lü 履 (10) “Treading” and is also “hard,” -Zhen3 is “frost” and “ice.” In the second line there seems to be three Topics/Injunctions on the past Yuan2-Yuan2 from the fifth line, “straight, square (and) great,” the present Heng2-Zhen2 in this line which is “not repeated,” and the future Li2-Li2 in the fifth line, “without not li.” Since there are two Topics from the fifth line, the remaining fourth Topic for Zhen2-Heng2 in this line is perhaps found there. In the third line -Heng1 is “display” and because this is the “contained” synodic cycle it “can” or “permits” the opposite of “zhen” in Zhen3-. Similarly, -Heng1 is “following (a) king” and Zhen3- is “service;” the former is the beginning of heng and thus “without completion” but the latter is the end of zhen and thus “has (an) end.” In the fourth line Yuan1-Yuan3 are new cycles for Jupiter and the synodic year but these are contrary to and restricted by the location of Kun in Zhen2 which is the end of the sidereal year, hence “(a) tied-up bag.” In the fifth line the final Topic from the second line is the Zhen2- “yellow” colour of earth with the -Heng2 “skirt,” perhaps a ceremonial garment worn at sacrifices or other rituals. Although Yuan2-Yuan2 is not suitable to the location of Kun in Zhen2, still “yuan (is) auspicious.” In the sixth line Yuan3-Yuan1 are two “dragons fighting in (the) wild;” Yuan3- is closer to heng and thus has “blood” which is “black,” the colour of heaven, while -Yuan1 is closer to zhen and thus has blood which is “yellow,” the colour of earth. In Kun the Topics in the lines are not correlated consistently with one half of the year, as with the dragon in Qian. But assuming that the first line is Heng1-Zhen3, then the top line is Li3-Li1 which is “li,” and “using” the lines again Jupiter is “zhen” for the next three solar years from Zhen1- to Zhen3- in the first three lines, and hence this is “perpetual, long-lasting.” 27 II.3. Gui Mei 歸 妹 (54) Secondary Arrangement Yuan2 Yuan3-Zhen1 Yuan2-Zhen2 Yuan1-Zhen3 Zhen3-Yuan1 Zhen2-Yuan2 Zhen1-Yuan3 Li3-Heng1 Li2-Heng2 Li1-Heng3 Heng3-Li1 Heng2-Li2 Heng1-Li3 歸 妹: 征 凶, 无 攸 利. (The) marriage (of the) younger-sister: attack (is) inauspicious, without (the) place (of) li. 上 六: 女 承 筐 无 實, 士 刲 羊 无 血, 无 攸 利. Top six: (the) woman holds (a) basket without substance, (the) gentleman stabs (a) sheep without blood, without (the) place (of) li. 六 五: 帝 乙 歸 妹, 其 君 之 袂 不 如 其 娣 之 袂 良, 月 幾 望 吉. Six five: Di Yi marries (the) younger-sister, the chief her sleeves (were) not equal-to the younger-sister (or secondary wife) her sleeves (in) excellence, (the) moon almost facing (is) auspicious. 九 四: 歸 妹 愆 期, 遲 歸 有 時. Nine four: (the) marriage (of the) younger-sister passes (the) time-limit, (a) slow marriage (will) have time. 六 三: 歸 妹 以 須, 反 歸 以 娣. Six three: (the) marriage (of the) younger-sister (is) by waiting, (the) reverse (is her) marriage as (a) younger-sister (or secondary wife). 九 二: 眇 能 視 利, 幽 人 之 貞. Nine two: (the) one-eyed (is) able-to look li, (a) dark man his zhen. 初 九: 歸 妹 以 娣, 跛 能 履, 征 吉. First nine: (the) marriage (of the) younger-sister as (a) younger-sister (or secondary wife), (the) lame (is) able-to tread, attack (is) auspicious. Gui Mei 歸 妹 (54) “Marriage (of the) Younger-Sister” is located in the east of the secondary arrangement correlated with Yuan2 and this is indicated in the hexagram statement by “without (the) place (of) li.” Along with the other variant hexagram in this location Tai 泰 (11) “Great,” Gui Mei (54) is a bride of a lord or feudal prince, suggested by the Moon and Sun together in these hexagrams at the new moon of the vernal equinox; Tai (11) is the chief wife whereas Gui Mei (54) the younger sister is the secondary wife. This link between these two hexagrams is illustrated in the fifth line statement correlated with the new moon, where both have the Topic “Di Yi marries (the) younger-sister.” An important feature of the planetary relationships is that the Moon in the east is waning when the Sun is in the south during summer, and waxing when the Sun is in the north during winter. Thus in the hexagram 28 statement the Sun at the summer solstice could “attack” but the waning half moon is “inauspicious.” In the line statements the summer and early autumn months when the synodic month is waning are unfortunate for the unmarried younger sister since there is no marriage coming at the autumnal equinox and she must wait until the following spring. The late autumn and winter months when the synodic month is waxing are more fortunate as the marriage at the vernal equinox draws closer. In the first line “(the) marriage (of the) younger-sister as (the) younger-sister (or secondary wife)” at the vernal equinox in the fifth line is approaching for Zhen1-Yuan3. “Attack (is) auspicious” since the waxing moon in winter is the opposite of the waning moon in summer, for which “attack (is) inauspicious” in the hexagram statement. Heng1- is the location of hexagram Lü 履 (10) “Treading” but -Li3 is “lame,” indicating difficulty for the secondary wife perhaps arising from her inferior status. In the second line there is more difficulty from the waning moon in summer where Heng2- is “able-to look” but -Li2 is “one-eyed” and “li.” Zhen2- is “dark” and “zhen” while -Yuan2 is male and “man.” In the third line Heng3-Li1 has no marriage at the autumnal equinox in the fifth line and “(the) marriage (of the) younger-sister (is) by waiting.” But the “reverse” of this is Zhen3-Yuan1 where “(the) marriage as (the) younger-sister (or secondary wife)” takes place at the vernal equinox in the fifth line. In the fourth line the Topic of the previous line continues for Li1-Heng3 where the beginning of autumn has “passed (the) time-limit” for a marriage by the end of summer, and “(a) slow marriage (will) have time” by waiting until the following spring. In the fifth line “Di Yi marries (the) younger-sister” at Yuan2-Zhen2, the new moon of the vernal equinox in the location of the hexagram. The “chief” wife represented by hexagram Tai (11) is introduced as having “sleeves not equal-to (the) younger-sister's (in) excellence.” -Heng2 is the “moon” which is full or “facing” at the Li2- autumnal equinox, and in the next line it is -Heng1 and “almost facing.” In the coming months the waxing moon is “auspicious” for the younger sister who had to wait in the past third and fourth lines, but who now has a marriage approaching in the future first and third lines. In the sixth line following the marriage the Moon is now waning at the end of spring which is difficult for marital relations, so that -Zhen1 is “(the) woman (who) holds (a) basket” before Zhen2 at the end of the cycle which is “without substance,” and Yuan3- is “(the) man (who) stabs (a) sheep” before Heng1 which is dry and “without blood.” Yuan3- is also “without (the) place (of) li.” 29 II.4. Jian 漸 (53) Secondary Arrangement Li2 Heng3-Yuan1 Heng2-Yuan2 Heng1-Yuan3 Yuan3-Heng1 Yuan2-Heng2 Yuan1-Heng3 Zhen3-Li1 Zhen2-Li2 Zhen1-Li3 Li3-Zhen1 Li2-Zhen2 Li1-Zhen3 漸: 女 歸 吉, 利 貞. Gradual-Advance: (the) woman married (is) auspicious, li zhen. 上 九: 鴻 漸 于 陸, 其 羽 可 用 為 儀, 吉 Top nine: (the) wild-goose gradually-advances to land, its feathers can (be) used to-be emblems, auspicious. 九 五: 鴻 漸 于 陵, 婦 三 歲 不 孕, 終 莫 之 勝, 吉. Nine five: (the) wild-goose gradually-advances to (the) mound, (the) wife (for) three years (is) not pregnant, (in the) end nothing it overcomes, auspicious. 六 四: 鴻 漸 于 木, 或 得 其 桷, 无 咎 Six four: (the) wild-goose gradually-advances to (the) tree, perhaps gaining its rafter, without fault. 九 三: 鴻 漸 于 陸, 夫 征 不 復, 婦 孕 不 育, 凶, 利 禦 寇. Nine three: (the) wild-goose gradually-advances to land, (the) husband attacks (and does) not return, (the) wife (is) pregnant (but does) not give-birth, inauspicious, li resists bandits. 六 二: 鴻 漸 于 磐, 飲 食, 衎 衎, 吉 Six two: (the) wild-goose gradually-advances to (the) boulder, drinking (and) eating, joy joy, auspicious. 初 六: 鴻 漸 于 干, 小 子 厲 有 言, 无 咎. First six: (the) wild-goose gradually-advances to (the) river-bank, (the) small son (is in) danger (while) having words, without fault. Jian 漸 (53) “Gradual-Advance” is located in the west of the secondary arrangement correlated with Li2 and this is indicated in the hexagram statement by “li zhen.” It is the complement of Gui Mei 歸 妹 (54) “Marriage (of the) Younger-sister” in the east; there the synodic month is waning during the summer months and the younger sister must wait to be married, whereas here the synodic month is waxing during the summer months and there is a “gradual advance” as the various preliminary steps are completed to arrange the marriage for the following spring. All six line statements have the image of the “wild goose” which ascends with the Sun between the winter and summer solstices and then descends for the opposite half of the year. The marital process is associated with the passage of the wild goose in the spring and summer months when the Moon in the west is full and then waxing, but the wild goose also has other associations with marriage in general after the nuptials, including stability in the second line statement, the separation of “husband” and 30 “wife” in the third, and the “pregnancy” of the “wife” in the fifth. Note that pregnancy is associated with the new moon of the vernal equinox, which is also the time of marriage In Gui Mei (54), with the pregnancy confirmed at the full moon fourteen days later in Jian (53). In the hexagram statement “(the) woman married (is) auspicious” is a Prognostication that the marital arrangments in the spring and summer at the waxing moon in Jian (53) will have a successful outcome the following year in spring at the new moon in Gui Mei (54). In the first line the wild goose is ascending in Yuan1- which follows zhen and water and is thus a “river-bank.” Li1- is the “small son” and -Zhen3 is “danger” for “words” which are correlated with heng; Yuan1-Heng3 can initiate marital negotiations at the beginning of spring, but not Li1-Zhen3 at the beginning of autumn. In the second line the wild goose is descending in Li2- to a “boulder” or “large rock,” perhaps suggesting the stability of marriage. Li2- is also “eating” while -Zhen2 is “drinking.” Yuan2-Heng2 is the full moon at the vernal equinox which is “joyful” from the happy marriage and/or pregnancy fourteen days earlier at the new moon. In the third line the wild goose is ascending in Yuan3- to “land,” and -Heng1 is “(the) husband attacking” and also opposite and thus “not” the location of hexagram Fu 復 (24) “Return” in Zhen2. -Zhen1 is a “wife pregnant” but Li3- is the opposite of yuan and thus “not giving-birth” and “inauspicious.” Li3- is also “li” which “resists (the) bandits” of -Zhen1. In the fourth line the wild goose is ascending in Heng1- to a “tree” and the similarly located -Yuan3 just before is a “rafter.” In the fifth line the wild goose has descended to the lowest region Zhen2-, a “mound, tumulus,” also a “wife” and pregnancy. But the -Li2 synodic month is waning and hence the wife is “not pregnant,” and this continues for three “years” or “ages,” understood as the solar stations or months correlated with the fourth, fifth and sixth lines. This “ends” in the first line and “nothing (can) overcome” the pregnancy at the new moon of the vernal equinox in Gui Mei (54), celebrated at the full moon in the second line. In the sixth line the wild goose begins to descend and thus Heng3- is also “land,” previously correlated with Yuan3- when the wild goose was ascending in the third line. Heng3-Yuan1 has followed the various steps and procedures of the marital process represented by the passage of the wild goose in the previous lines, and the “gradual advance” to arrange the marriage of the younger sister is complete. The marital process creates new links between the two families which will affect their identities and how they represent themselves, and thus “its feathers can (be) used to-be emblems.” 31 II.5. Lü 履 (10) Primary Arrangement Heng1 Heng3-Yuan3 Heng2-Heng1 Heng1-Heng2 Yuan3-Heng3 Yuan2-Li1 Yuan1-Li2 Zhen3-Li3 Zhen2-Zhen1 Zhen1-Zhen2 Li3-Zhen3 Li2-Yuan1 Li1-Yuan2 履 虎 尾, 不 咥 人, 亨. Treading (the) tiger tail, not biting (the) man, heng. 上 九: 視 履 考 祥, 其 旋 元 吉. Top nine: look (to) treading (and) examine (the) omens, their revolving yuan (is) auspicious. 九 五: 夬 履, 貞 厲. Nine five: resolute treading, zhen danger. 九 四: 履 虎 尾, 愬 愬, 終 吉. Nine four: treading (the) tiger tail, panicky panicky, (the) end (is) auspicious. 六 三: 眇 能 視, 跛 能 履, 履 虎 尾, 咥 人 凶, 武 人 為 于 大 君. Six three: (the) one-eyed (is) able-to look, (the) lame (is) able-to tread, treading (the) tiger tail, (it) bites (the) man pitfall, (a) military man acts from (the) great chief. 九 二: 履 道 坦 坦, 幽 人 貞 吉. Nine two: treading (the) way, smooth smooth, (for the) dark man zhen (is) auspicious. 初 九: 素 履 往, 无 咎. First nine: plain treading goes, without fault. Lü 履 (10) “Treading” is located south of southeast in the primary arrangement correlated with Heng1 and the first month of summer. In the hexagram statement there is an astronomical reference to the tiger which is associated with the western quadrant of the sky opposite the dragon in the east (App. III, Fig. 1). Lunar mansion Zi 觜 (20) in the southwest is designated as “the head of the tiger”94 so that, like the dragon, the tiger is oriented towards the south with the head correlated with Li1 and the tail with Li3. The hexagram statement includes the hexagram name in the astronomical reference to the tiger, “treading (the) tiger tail, not biting (the) man, heng.” In the first month of summer the actual anticlockwise location of the Sun is Heng3, so when the Sun is setting on the western horizon at dusk, the head of the dragon correlated with Yuan3 is culminating overhead. But opposite this and directly below is Li3 correlated with the tail of the tiger, hence “treading” on this, and since the tiger is below the earth and not visible, it is dormant and “(does) not bite (the) man” during summer or “heng.” The same principle can be applied relative to Jupiter, so that when Jupiter is in the actual Heng3 location of the hexagram and setting on the western horizon the tail of the tiger is underfoot, and this is correlated with the fourth line. 32 Note that in the fourth and fifth lines both cycles are either heng or zhen and the latter seems to be an important reference point in the past and future of the first two lines. In the first line the zhen cycles of the fourth and fifth lines are the “plain” which is “going” for Yuan1-Li2. In the second line the zhen cycles of the fourth and fifth lines are the coming “dark man” and “zhen (which is) auspicious” for Li2-Yuan1. In this and the previous line Li1-Yuan2 the cycles are opposites, but the Moon is waxing and so these repeatedly “smooth, level” each other. In the third line “(the) lame (is) able-to tread” and “(the) one-eyed (is) able-to look” are Topics in the first two lines of Gui Mei 歸 妹 (54) for the Sun in the south/heng and the Moon in the east/yuan with the synodic month waning/li. Here in the first two lines the Sun is still in the south/heng but now Jupiter is in the east/yuan with the synodic year waning/li. Then Yuan3- has the actual location of Jupiter in Li1 which is the head of the tiger, and with this still being visible when Jupiter is setting on the western horizon, the tiger “bites (the) man, inauspicious.” -Heng3 is a “military man” who “acts from” Yuan3- a “great chief.” In the fourth line Heng1- “treads (the) tiger tail” which is now directly below when Jupiter is setting on the western horizon. Although the tiger is no longer visible, there is fear and anxiety from the previous line, thus Heng1-Heng2 is “panicky” repeated. The “end” which is “auspicious” is that of heng and yuan in the sixth line with Heng3-Yuan3. In the fifth line Heng2- is the location of hexagram Guai 夬 (43) “Resolute.” Zhen2-Zhen1 are both “zhen” and “danger.” In the sixth line “looking (to the entire hexagram of) treading” and “examining (the) omens” of the planetary relationships, -Yuan3 is the “revolving yuan” of Yuan3- in the third line. 33 II.6. Xiao Chu 小 畜 (9) Primary Arrangement Heng3 Heng3-Heng2 Heng2-Heng3 Heng1-Li1 Yuan3-Li2 Yuan2-Li3 Yuan1-Zhen1 Zhen3-Zhen2 Zhen2-Zhen3 Zhen1-Yuan1 Li3-Yuan2 Li2-Yuan3 Li1-Heng1 小 畜: 亨, 密 雲 不 雨 自 我 西 郊. Small Accumulating: heng, dense clouds (but) not rain from our western suburbs. 上 九: 既 雨 既 處, 尚 德 載, 婦 貞 厲; 月 幾 望, 君 子 征 凶. Top nine: already raining (and) already stopping, honouring (the) virtue contained, (the) wife zhen danger; (the) moon almost facing, (for the) chief son (to) attack (is) inauspicious. 九 五: 有 孚 攣 如, 富 以 其 鄰. Nine five: having confidence binding like, wealthy through their neighbour. 六 四: 有 孚, 血 去 惕 出, 无 咎. Six four: having confidence, blood departs (and) caution exits, without fault. 九 三: 輿 說 輻; 夫 妻 反 目. Nine three: (the) carriage (with) taken-off spokes, husband (and) wife reverse eyes. 九 二: 牽 復 吉. Nine two: dragging (the) return (is) auspicious. 初 九: 復 自 道, 何 其 咎 吉. First nine: return from (the) way, what (is) its fault auspicious. Xiao Chu 小 畜 (9) “Small Accumulating” is located south of southwest in the primary arrangement correlated with Heng3 and the third month of summer. Chu means both “accumulate” and “restraint,” but the west is “small” and so this is “accumulating” towards the southwest. The hexagram with the complementary name Da Chu 大 畜 (26) “Great Restraint” is located north of northwest in the secondary arrangement, and the Moon in this location is waxing and thus “great” but also “restrained” by the Sun which is the opposite in Xiao Chu (9). In the hexagram statement there is a detailed and rich Topic on the location of the hexagram. “Heng” is correlated through Qian 乾 (1) with heaven and the sky and thus with “clouds,” which by the time of Heng3 are “dense.” But Heng3 is also just before the southwest, the “western suburbs, frontiers,” and rain is an intermediate phenomenon between heaven and earth and is thus correlated with the intermediate stage of li after the southwest, hence “not (yet) raining.” This is the only hexagram containing both of the two terms which from ca. 500 B.C. became famously linked, dao 道 and de 德, appearing in the first and last lines where they can perhaps be associated with the cycles 34 of Jupiter and the synodic year respectively. In the first line -Zhen1 is just before the location of hexagram Fu 復 (24) “Return” in Zhen2, but the “way” of Jupiter in Yuan1- is not long after, hence the return of the former comes “from” the latter. In the second line -Li3 is further before the location of hexagram Fu (24) “Return” than in the previous line and thus “dragging” this. In the third line Yuan3- is a “carriage,” but this is hampered by the waning synodic year -Li2 which “takes-off (the) spokes.” Note that this Topic is similar to that of the second line of the related hexagram Da Chu (26), where Yuan2- is a “carriage” but the waning synodic month is -Li1 which “takes-off (the) axle-strut.” Similarly, Yuan3- is a “husband” and -Li2 is a “wife,” but because the synodic year is waning there is difficulty and thus “reversing eyes” or looking away from each other. In the fourth line Heng1- is correlated with “confidence” which becomes more prominent in the next line. Zhen1- is “blood” and -Yuan1 is “caution” but in the opposite Heng1-Li1 these are “departing” and “exiting.” In the fifth line Heng2-Heng3 are both correlated with “confidence” and are thus “bound” through this and “wealthy through their neighbour.” In the sixth line “rain” is correlated with li which has “already” been and “stopped” in Zhen3-, and the “virtue” of the synodic year “contains” the same in -Zhen2. “(The) wife zhen danger” is also Zhen3-Zhen2. Jupiter and the Sun are in opposition or “facing,” and the equivalent of “(the) moon almost facing” is in the next or first line, where Yuan1- is the “chief son” who might “attack,” but the waning synodic year -Zhen1 is “inauspicious.” 35 II.7. Da Chu 大 畜 (26) Secondary Arrangement Zhen1 Heng3-Yuan3 Heng2-Heng1 Heng1-Heng2 Yuan3-Heng3 Yuan2-Li1 Yuan1-Li2 Zhen3-Li3 Zhen2-Zhen1 Zhen1-Zhen2 Li3-Zhen3 Li2-Yuan1 Li1-Yuan2 大 畜: 利 貞, 不 家 食 吉, 利 涉 大 川. Great Restraint: li zhen, not (at) home eating (is) auspicious, li wades (the) great river. 上 九: 何 天 之 衢, 亨. Top nine: what (is) heaven this highway, heng. 六 五: 豶 豕 之 牙 吉. Six five: (a) gelded pig its tooth auspicious. 六 四: 童 牛 之 牿, 元 吉. Six four: (a) youthful ox its headboard, yuan auspicious. 九 三: 良 馬 逐, 利 艱 貞, 曰 閑 輿 衛, 利 有 攸 往. Nine three: (a) good horse pursues, li difficult zhen, saying (a) barrier (and) carriage protection, li has (the) place going. 九 二: 輿 說 輹. Nine two: (the) carriage (with) taken-off axle-strut. 初 九: 有 厲, 利 已. First nine: having danger, li already. Da Chu 大 畜 (26) “Great Restraint” is located north of northwest in the secondary arrangement correlated with Zhen1. Chu means both “accumulate” and “restraint,” and here the latter meaning is applicable when the Moon in the northwest is waxing and “great” but also “restrained” by the Sun waning in the southwest; there the former meaning is applicable in the related hexagram Xiao Chu 小 畜 (9) “Small Accumulating” south of southwest in the primary arrangement. Note that “home, house, family” in the hexagram statement is a reference to hexagram Ji Ren 家 人 (37) “House People,” which follows Xiao Chu (9) in the primary arrangement. In the hexagram statement “li zhen” is a reference to the Sun in the west and li, and although this is correlated with “eating” and the southwest with “home,” the Moon in the northwest is waxing and yuan, and thus the opposite or “not” doing this is “auspicious.” “Li wades (the) great river” is the formulaic Injunction of this relationship, where “li” is the Sun in the west, “great” is the waxing synodic month, and “river” is the Moon in the north. In the first line Yuan1- “has danger” from the waning moon -Li2 and has had “li” in the opposing Li1- 36 “already.” In the second line Yuan2- is a “carriage” and as in the previous line this is afflicted by -Li1 which “takes-off (the) axle-strut.” There is a similar Topic in the third line of Xiao Chu (9), where Yuan3- is the “carriage” but Li2 “takes-off (the) spokes.” In the third line -Heng3 is a “good horse” and Yuan3- is correlated with “pursuit” through the name of hexagram Sui 隨 (17) “Following” in the east of the primary arrangement in Yuan2. Li3-Zhen3 is “li difficult zhen.” Then Yuan3- is again a “carriage” but now with the “barrier” and “protection” of -Heng3 which is also “li has (the) place going.” In the fourth line Zhen1- is a “youthful ox,” the ox being associated with hexagram Kun 坤 (2) in the north of the primary arrangement in Zhen2, and the same -Zhen2 is perhaps “its headboard.” “Yuan auspicious” seems to refer to Yuan3-Heng3 in the previous third line, and/or Heng3-Yuan3 in the sixth. In the fifth line the Topic is similar to the previous line, Zhen2- is a “gelded pig” and the closely associated Zhen1 “its tooth.” In the sixth line “heaven's highway (of) heng” is Heng3-, where the Sun is in the location of the related hexagram Xiao Chu (9) and “restrains” the “great” synodic month of -Yuan3, giving this hexagram its name. 37 References M. T. Rogers, Reconstructing the Symbols (Xiang 象) of the Trigrams and Hexagrams (Gua 卦) of the Yijing (March 2018), https://www.academia.edu/. 2 Xici I.VIII.1-2. 3 James Legge, The Sacred Books of the East Vol. XVI: The I Ching, 2nd ed. (Oxford: Clarendon Press, 1899, rpt. New York: Dover Publications, Inc., 1963), 6; Edward Louis Shaughnessy, The Composition of the Zhouyi (PhD Diss., Stanford University, 1983), 2, 17. 4 Ibid., 30. 5 Ibid., 39. 6 Ibid., 49. 7 Ibid., 46. 8 Edward L. Shaughnessy, I Ching the Classic of Changes (New York: Ballantine Books, 1998), 14. 9 Ibid., 16-17. 10 Richard Alan Kunst, The Original Yijing: A Text, Phonetic Transcription, Translation, and Indexes, with Sample Glosses (PhD Diss., University of California, Berkeley, 1985), 9. 11 Shaughnessy, I Ching the Classic of Changes, 18. 12 Kunst, The Original Yijing, 82. 13 Ibid., 84-85. 14 Xici I.VIII.2 (App. I.1.iii): xi 繫 “attach, append.” 15 Ibid. (i): jian 見 “see, observe;” dong 動 “move, start, shake, rouse.” 16 Ibid. (ii): guan 觀 “contemplate, view, observe;” hui 會 “meet, assemble;” tong 通 “pass through, common, communicate.” 17 Ibid.: xing 行 “do, act, move, actions;” dian 典 “law, canon, documents, records;” li 禮 “propriety, manners, rites, ritual.” 18 Ibid. (iii): duan 斷 “decide, judge, determine;” ji 吉 “auspicious, lucky, good, happy;” xiong 凶 “inauspicious, unfortunate, bad, sad.” 19 Shaughnessy, The Composition of the Zhouyi, 59-60. 20 David N. Keightley, "The Shang: China's First Historical Dynasty," chap. 4 in The Cambridge History of Ancient China: From the Origins of Civilization to 221 B.C., ed. Michael Loewe, & Edward L. Shaughnessy (Cambridge University Press, 1999) , 236-237. 21 Ibid., 242; Edward L. Shaughnessy, “The Beginnings of Writing in China,” chap.14 in Visible Language: Inventions of Writing in the Ancient Middle East and Beyond, ed. Woods Cristopher, Geoff Emberling, & Emily Teeter (The Oriental Institute of the University of Chicago, 2015), 216-217 . 22 Keightley, “The Shang: China’s First Historical Dynasty,” 242. 23 Shaughnessy, The Composition of the Zhouyi, 89, 136. 24 Ibid., 137. 25 Ibid., 139. 26 Ibid., 138. 27 Ibid., 133-134. 28 Ibid., 149. 29 Ibid., 138. 30 Ibid., 99-100; Edward L. Shaughnessy, “Western Zhou History,” chap. 5 in The Cambridge History of Ancient China: From the Origins of Civilization to 221 B.C., ed. Michael Loewe, & Edward L. Shaughnessy (Cambridge University Press, 1999), 338. 31 Shaughnessy, The Composition of the Zhouyi, 141; Shaughnessy, “Western Zhou History,” 338. 32 Kunst, The Original Yijing, 63. 33 Shaughnessy, The Composition of the Zhouyi, 167. 1 38 References (cont.) Kunst, The Original Yijing, 20. Ibid., 51. 36 Shaughnessy, The Composition of the Zhouyi, 162-164. 37 Ibid., 172-173. 38 Ibid., 167. 39 Xici I.XI.9 (App. I.2.i). 40 Kunst, The Original Yijing, 198. 41 Ibid., 181, 183-184. 42 Ibid., 168. 43 Ibid., 201-202. 44 Shaughnessy, The Composition of the Zhouyi, 127-128; Kunst, The Original Yijing, 170, 172, 198. 45 Rogers, Reconstructing the Symbols, 15. 46 Shaughnessy, The Composition of the Zhouyi, 166-167, 270-277. 47 Donald Harper, "Warring States Natural Philosophy and Occult Thought," chap. 12 in The Cambridge History of Ancient China: From the Origins of Civilization to 221 B.C., ed. Michael Loewe, & Edward L. Shaughnessy (Cambridge University Press, 1999), 836. 48 Edward H. Schafer, Pacing the Void, (Berkeley 1977), 216, quoted in David W. Pankenier, "Astronomical Dates in Shang and Western Zhou," Early China 7 (1981-82), 13. 49 Edward L. Shaughnessy, "Calendar and Chronology," in The Cambridge History of Ancient China: From the Origins of Civilization to 221 B.C., ed. Michael Loewe, & Edward L. Shaughnessy (Cambridge University Press, 1999), 23. 50 Pankenier, “Astronomical Dates in Shang and Western Zhou,” 4, 8-9; David W. Pankenier, Astrology and Cosmology in Early China: Conforming Earth to Heaven (New York: Cambridge University Press, 2013), 197. 51 Pankenier, “Astronomical Dates in Shang and Western Zhou,” 4-6; Pankenier, Astrology and Cosmology in Early China, 195-197. 52 Pankenier, “Astronomical Dates in Shang and Western Zhou,” 15-16; Pankenier, Astrology and Cosmology in Early China, 198-199. 53 Pankenier, “Astronomical Dates in Shang and Western Zhou,” 16; Pankenier, Astrology and Cosmology in Early China, 197. 54 Edward L. Shaughnessy, “New Evidence on the Zhou Conquest,” chap. 2 in Before Confucius: Studies in the Creation of the Chinese Classics (Albany: State University of New York Press, 1997), 53-54. 55 Pankenier, “Astronomical Dates in Shang and Western Zhou,” 10; Pankenier, Astrology and Cosmology in Early China, 200. 56 Xici I.III.1 (App. I.3.i): xiang 象 “image, representation, symbol.” 57 Ibid. (ii): bian 變 “change, alter.” 58 Rogers, Reconstructing the Symbols, 15. 59 Ibid., 16. 60 Kunst, The Original Yijing, 10. 61 Shaughnessy, The Composition of the Zhouyi, 152-153. 62 Xici I.III.2 (App. I.4.i), I.II.3 (App. I.5.i): de 得 “obtain, acquire, gain.” 63 Ibid.: shi 失 “lose, neglect.” 64 Shaughnessy, The Composition of the Zhouyi, 137, 152. 65 Kunst, The Original Yijing, 162. 66 Ibid., 174. 67 Ibid., 190-191. 68 Ibid., 164. 69 Ibid., 160. 70 Ibid., 177. 71 Xici I.II.3 (App I.5.ii): you 憂 “grief, sad, melancholy.” 72 Ibid.: yu 虞 “concerned, anxious, worried.” 73 Rogers, Reconstructing the Symbols, 15. 34 35 39 References (cont.) Legge, The I Ching, 183. Edward L. Shaughnessy, “Marriage, Divorce and Revolution: Reading between the Lines of the Book of Changes,” chap. 1 in Before Confucius: Studies in the Creation of the Chinese Classics (Albany: State University of New York Press, 1997), 14. 76 Legge, The I Ching, 179-181. 77 Rogers, Reconstructing the Symbols, 16. 78 Kunst, The Original Yijing, 150-151. 79 R. H Mathews, Mathews' Chinese - English Dictionary, Revised American Edition (Shanghai: China Inland Mission and Presbyterian Mission Press, 1931, rpt. Cambridge, Massachusetts: Harvard University Press, 1943), 286. 80 Xici I.VIII.2 (App. I.1). 81 Pankenier, “Astronomical Dates in Shang and Western Zhou,” 4-6; Pankenier, Astrology and Cosmology in Early China, 195-197. 82 Shaughnessy, “Western Zhou History,” 307-310. 83 Ibid., 310-311; Edward L. Shaughnessy, “The Duke of Zhou's Retirement in the East and the Beginnings of the MinisterMonarch Debate in Chinese Political Philosophy,” chap. 4 in Before Confucius: Studies in the Creation of the Early Classics (Albany: State University of New York Press, 1997), 103. 84 Shaughnessy, “Western Zhou History,” 313-317; Shaughnessy, “The Duke of Zhou’s Retirement in the East,” 109-125. 85 Shaughnessy, “The Duke of Zhou’s Retirement in the East,” 107-109. 86 Shaughnessy, “Western Zhou History,” 317-318. 87 Ibid., 322-323. 88 Mathews, Mathews' Chinese - English Dictionary. 89 John H. Jenkins, Richard Cook, and Ken Lunde, ed. Unicode Han Database (Unihan) (May 18, 2016), http://www.unicode.org/reports/tr38/tr38-21.html. 90 Legge, The I Ching. 91 Shaughnessy, I Ching the Classic of Changes. 92 Kunst, The Original Yijing. 93 Kunst, The Original Yijing, 51-52. 94 Sima Qian “Treatise of Celestial Offices” in Shiji, 27.1306, cited in Pankenier, Astrology and Cosmology in Early China, 77. 74 75 40 Appendices I. Excerpts from the Xici Each excerpt consists of: a) the Chinese text, b) an English keyword representation, c) the full translation of Legge indented. The Chinese text in a) is originally from the Scripta Sinica database.1 The English keyword representation in b) is based on a consideration of the Mathews dictionary 2 and Unihan database3 definitions, the translation by Legge,4 and the translation by Shaughnessy5 of the same passages or words where available in the Mawangdui texts. Various particles with little or no English word equivalent are denoted in square brackets. 41 I.1 Xici I.VIII.2 聖人有以見天下之動 而觀其會通以行其典禮 繫辭焉以斷其吉凶 是故謂之爻 (The) holy men there-were in-order-to observe heaven (and) below these movements, and (to) contemplate their meeting (and) communication with (the) acting (of) their canons (and) rituals, attaching statements for-it in-order-to decide their auspiciousness (and) inauspiciousness, (for) this reason calling them lines. “A (later) sage was able to survey the motive influences working all under the sky. “He contemplated them in their common action and special nature, in order to bring out the standard and proper tendency of each. “He then appended his explanation (to each line of the hexagrams), to determine the good or evil indicated by it. “Hence those (lines with their explanations) are denominated Imitations (the Yao).”6 I.2. Xici I.XI.9 易有四象所以示也 繫辭焉所以告也 定之以吉凶所以斷也 (The) Yi has four symbols, that in-order-to show [emphasis]; (the) attached statements for-it, that in-order-to inform [emphasis]; fixing it according-to (the) auspicious (and) inauspicious, that in-order-to decide indeed. “In the (scheme of the) Yi there are the four symbolic figures by which they inform men (in divining of the lines making up the diagrams); “the explanations appended to them convey the significance (of the diagrams and lines); “and the determination (of the divination) as fortunate or the reverse, to settle the doubts (of men).”7 42 I.3. Xici I.III.1 彖者言乎象者也 爻者言乎變者也 (The) hexagram-statement, that speaks of (the) symbols, that [emphasis]. (The) line-text, that speaks of (the) alternations, that [emphasis]. “The Thwan speak of the emblematic figures (of the complete diagrams). “The Yao speak of the changes (taking place in the several lines).”8 I.4. Xici I.III.2 吉凶者言乎其失得也 悔吝者言乎其小疵也 无咎者善補過也 (The) auspicious (and) inauspicious, that speaks of its loss (and) gain [emphasis], lesser-regret (and) greater-regret, that speaks of its small flaws [emphasis]. Without fault, that (is) good repairing excess [emphasis]. “The expressions about good fortune or bad are used with reference to (the figures and lines, as) being right or wrong (according to the conditions of time and place); “those about repentance or regret refer to small faults (in the satisfying those conditions); “when it is said 'there will be no error', or 'no blame', there is reference to (the subject) repairing an error by what is good.”9 I.5. Xici I.II.3 是故吉凶者得失之象也 悔吝者憂虞之象也 (For) this reason, (the) auspicious (and) inauspicious, that (is) gain (and) loss these symbol [emphasis]; lesser-regret (and) greater-regret, that (is) sorrow (and) anxiety these symbol [emphasis]. “Therefore the good fortune and evil (mentioned in the explanations) are the indications of the right and wrong (in men's conduct of affairs), “and the repentance and regret (similarly mentioned) are the indications of their sorrow and anxiety.”10 43 References 1 新漢籍全文 Scripta Sinica Database, Cheng-yun Liu (2014), http://hanchi.ihp.sinica.edu.tw/ihp/hanji.htm. R. H Mathews, Mathews' Chinese - English Dictionary, Revised American Edition (Shanghai: China Inland Mission and Presbyterian Mission Press, 1931, rpt. Cambridge, Massachusetts: Harvard University Press, 1943). 3 John H. Jenkins, Richard Cook, and Ken Lunde, ed. Unicode Han Database (Unihan) (May 18, 2016), http://www.unicode.org/reports/tr38/tr38-21.html. 4 James Legge, The Sacred Books of the East Vol. XVI: The I Ching, 2nd ed. (Oxford: Clarendon Press, 1899, rpt. New York: Dover Publications, Inc., 1963). 5 Edward L. Shaughnessy, I Ching the Classic of Changes (New York: Ballantine Books, 1998). 6 Legge, App. III “The Great Appendix,” Sec. I, Chap. VIII.39 in The I Ching, 360-361. 7 Ibid., Chap. XI.74, 374. 8 Ibid., Chap. III.15, 352. 9 Ibid., Chap. III.16, 352. 10 Ibid., Chap. II.11, 350. 2 44 II. Other Referenced Statements The sources for these translations are the same as in Part II for the translations there. Most are hexagram statements and there are examples of phrases of the four key terms “yuan heng li zhen” in 3, 14, 31 and 49, and formulaic Injunctions in 3, 3.1, 13, 16, 24 and 28. II.1. Zhun 屯 (3) 屯: 元 亨 利 貞, 勿 用 有 攸 往, 利 建 侯. Sprout: yuan heng li zhen, do-not use has (the) place going, li establishes (a) lord. 初 九: 磐 桓, 利 居 貞, 利 建 侯 First nine: (a) firm pillar (difficulty advancing), li dwells (in) zhen, li establishes (a) lord. II.2. Tai 泰 (11) 泰: 小 往 大 來, 吉 亨. Exalted: (the) small goes (and the) great comes, auspicious heng. 六 五: 帝 乙 歸 妹, 以 祉 元 吉. Six five: Di Yi marries (the) younger sister, with happiness yuan auspicious. II.3. Pi 否 (12) 否 之 匪 人, 不 利 君 子 貞, 大 往 小 來. Obstructing it (the) non men, not li chief son zhen, (the) great goes (and the) small comes. II.4. Tong Ren 同 人 (13) 同 人 于 野, 亨, 利 涉 大 川, 利 君 子 貞. Together People in (the) wild, heng, li wades (the) great river, li chief son zhen. II.5. Da You 大 有 (14) 大 有: 元 亨. Great Possession: yuan heng. II.6. Yu 豫 (16) 豫利建侯行師 Comfort (Prepare-for): li establishes (a) lord (and) moves (the) army. 45 II.7. Fu 復 (24) 復: 亨, 出 入 无 疾, 朋 來 无 咎; 反 復 其 道, 七 日 來 復, 利 有 攸 往. Return: heng, exiting (and) entering without illness, friends come without fault; (the) reverse (of) return (is) its way, (on the) seventh sun comes return, li has (the) place going. II.8. Da Guo 大 過 (28) 大 過: 棟 撓, 利 有 攸 往. Great Exceed: (the) ridgepole sags, li has (the) place going. 九 二: 枯 楊 生 稊, 老 夫 得 其 女 妻, 无 不 利. Nine two: (a) withered willow produces shoots, (an) old husband gains his feminine wife, without not li. 九 五: 枯 楊 生 華, 老 婦 得 其 士 夫, 无 咎 无 譽. Nine five: (a) withered willow produces flowers, (an) old wife gains her gentleman husband, without fault without praise. II.9. Xian 咸 (31) 咸: 亨 利 貞, 取 女 吉. Influence (Together): heng li zhen, (to) take (a) woman (is) auspicious. II.10. Ge 革 (49) 革巳日乃孚元亨利貞悔亡 Revolt: (the) si sun then confidence, yuan heng li zhen, repent goes-away. 46 III. The Structure of Heaven S 25 星 4 卯 18 昴 10 酉 E 4 房 7 午 1 子 11 虛 N Figure 1. The celestial equator seen from above the dome of heaven, with the twelve solar stations (inner ring), the twenty-eight lunar mansions (middle ring), and the four iconic images (outer ring). W 47 The celestial equator consists of twenty-eight “lunar mansions” or “stellar lodges,” perhaps originally measuring the daily sidereal motion of the Moon, arranged in four gong 宮 “palaces” associated with the four cardinal points. The lunar mansions are numbered anticlockwise which is the actual direction of planetary movement, but the twelve solar stations designating the months are numbered clockwise, based on the movement and directions of the handle of the Northern Dipper when observed at dusk. Each planet thus also has a clockwise correlate corresponding with the movement of the Northern Dipper relative to that planet setting on the western horizon. This is used for plotting “astro-calendrical and hemerological data,” such as the effects of the relationships between Jupiter, the Sun and the Moon, hence the clockwise scheme is called an “astrological circle.”1 The four quadrants of the sky or “palaces” are associated with the “four iconic creatures/images,” the dragon, bird, tiger and turtle/warrior, the latter originally a fish, which are depicted on an eave tile from the predynastic Western Zhou capital.2 There is documented evidence also that by the end of the second millennium B.C most of the colours had been correlated, including even some of the Five Elemental Phases from the Warring States period.3 This representation of the sky from above the dome of heaven and looking down is an abstraction of the actual view of an observer from below heaven and looking upwards, in which the directions of the stations and mansions and one axis of the compass points are reversed. Depictions of the sky and the four animals on material artifacts and in tombs are similarly reversed, but the cosmological model of the dome of heaven considered to be reflected in the carapace of the sacred turtle surely indicates some early awareness of the view from above heaven. There is a jade model of the cosmos as a turtle from ca. 2500 B.C. consisting of three parts thought to have been tied together; the dome of the carapace has two halves and between these is a plaque depicting an eight-pointed cross, the Sun and/or the cardinal and inter-cardinal directions.4 References Donald Harper, "Warring States Natural Philosophy and Occult Thought," chap. 12 in The Cambridge History of Ancient China: From the Origins of Civilization to 221 B.C., ed. Michael Loewe, & Edward L. Shaughnessy (Cambridge University Press, 1999), 833-837. 2 David W. Pankenier, Astrology and Cosmology in Early China: Conforming Earth to Heaven (New York: Cambridge University Press, 2013), 75-78. 3 Ibid., 209-217. 4 Ibid., 184-188. 1 48 IV. The Two Arrangements of the Hexagrams S 7 午 17 隨 10 酉 18 蠱 E 4 卯 1 乾 2 坤 1 子 N Figure 1. The primary arrangement of hexagrams correlated with the twelve solar stations and the four cardinal points. W 49 Appendix IV. The Two Arrangements of the Hexagrams (cont.) S 25 星 62 小過 54 歸妹 11 泰 18 昴 12 否 53 漸 E 4 房 28 大過 27 頤 61 中孚 11 虛 N Figure 2. The secondary arrangement of hexagrams correlated with the twenty-eight lunar mansions and the four cardinal points. W 50 Bibliography Harper, Donald. “Warring States Natural Philosophy and Occult Thought.” Chap. 12 in The Cambridge History of Ancient China: From the Origins of Civilization to 221 B.C., edited by Michael Loewe, & Edward L. Shaughnessy. Cambridge University Press, 1999. Keightley, David N. “The Shang: China's First Historical Dynasty.” Chap. 4 in The Cambridge History of Ancient China: From the Origins of Civilization to 221 B.C., edited by Michael Loewe, & Edward L. Shaughnessy. Cambridge University Press, 1999. Kunst, Richard Alan. “The Original Yijing: A Text, Phonetic Transcription, Translation, and Indexes, with Sample Glosses.” PhD Diss., University of California, Berkeley, 1985. University Microfilms International. Legge, James. The Sacred Books of the East Vol. XVI: The I Ching. Second Edition. Oxford: Clarendon Press, 1899; rpt. New York: Dover Publications, Inc., 1963. Mathews, R. H. Mathews' Chinese - English Dictionary. Revised American Edition. Shanghai: China Inland Mission and Presbyterian Mission Press, 1931; rpt. Cambridge, Massachusetts: Harvard University Press, 1943. Pankenier, David W. Astrology and Cosmology in Early China: Conforming Earth to Heaven. New York: Cambridge University Press, 2013. Pankenier, David W. “Astronomical Dates in Shang and Western Zhou.” Early China (Society for the Study of Early China) 7 (1981-82): 2-37. Shaughnessy, Edward L. “Calendar and Chronology.” In The Cambridge History of Ancient China: From the Origins of Civilization to 221 B.C., edited by Michael Loewe, & Edward L. Shaughnessy. Cambridge University Press, 1999. Shaughnessy, Edward L. I Ching the Classic of Changes. New York: Ballantine Books, 1998. Shaughnessy, Edward L. “Marriage, Divorce and Revolution: Reading between the Lines of the Book of Changes.” Chap. 1 in Before Confucius: Studies in the Creation of the Chinese Classics. Albany: State University of New York Press, 1997. Shaughnessy, Edward L. “New Evidence on the Zhou Conquest.” Chap. 2 in Before Confucius: Studies in the Creation of the Chinese Classics. Albany: State University of New York Press, 1997. Shaughnessy, Edward L. “The Beginnings of Writing in China.” Chap. 14 in Visible Language: Inventions of Writing in the Ancient Middle East and Beyond, edited by Woods Cristopher, Geoff Emberling, & Emily Teeter. The Oriental Institute of the University of Chicago, 2015. Shaughnessy, Edward L. “The Duke of Zhou's Retirement in the East and the Beginnings of the MinisterMonarch Debate in Chinese Political Philosophy.” Chap. 4 in Before Confucius: Studies in the Creation of the Early Classics. Albany: State University of New York Press, 1997. Shaughnessy, Edward L. “The Origin of an Yijing Line Statement.” Early China (Society for the Study of Early China) 20 (1995): 223-240. Shaughnessy, Edward L. “Western Zhou History.” Chap. 5 in The Cambridge History of Ancient China: From the Origins of Civilization to 221 B.C., edited by Michael Loewe, & Edward L. Shaughnessy. Cambridge University Press, 1999. Shaughnessy, Edward Louis. “The Composition of the Zhouyi.” PhD Diss., Stanford University, 1983. University Microfilms International. 51 Jenkins, John H., Richard Cook, and Ken Lunde, editors. Unicode Han Database (Unihan). 18 May 2016. http://www.unicode.org/reports/tr38/tr38-21.html. 新漢籍全文 Scripta Sinica Database. Cheng-yun Liu. 2014. http://hanchi.ihp.sinica.edu.tw/ihp/hanji.htm.