Hexagram 9, Judgement

小畜.  亨. 密雲不雨自我西郊。

Xu 畜: accumulate, make it grow in small amounts. According to Lu Deming 陸德明 (556-627) it was originally written as xu 蓄, ‘to store, save, grow’. The top part 艹 of this character is also found in the MWD form [艹+孰]. Also, the name of this hexagram in the received fragments of the Guicang 歸藏 (as given in Ma Guohan 馬清翰: 王函山房輯佚書) is 小毒畜. The second character is known as a loan for shu 熟, ‘to grow; ripe, mature’. The MWD form also has the 孰 compound. Some (like the Kang Xi 康熙 dictionary) say that the first two characters should be combined to 𣫶. Xu 畜 and du 毒 are close in meaning. They appear both in chapter 51 of the Daodejing 道德經:

故道生之,之;長之育之;亭之之;養之覆之。
Dao gives them life and nurtures them,
Rears and develops them.
It brings them to fruition and maturation,
Nourishes and guards over them.
(Tr. Ames & Hall) Continue reading

Hexagram 8, line 5

顯比。王用三驅。失前禽。邑人不誡。吉。

Xian 顯: appear, become visible, make public, (to) display,  (to) manifest. Also a loan for xin 欣, ‘joyful (appearance)’. Xianbi 顯比 can mean that the alliance is made public.

Sanqu 三驅: a ceremonial royal hunt with specific features. It is mentioned in the Wen Xuan 文選: Continue reading

Hexagram 8, line 4

外比之。貞吉。

Wai 外: those outside the clan, not related by blood, ‘outsiders’, those with different surname. In oracle bone inscriptions wai was used as a prefix for former kings that were not from the direct lineal line (Liu Xinglong 刘兴隆, 新编甲骨文字典, p. 404) The expression waisun 外孫 referred to the children of one’s daughter: when a daughter married she took the surname of her husband and from that moment she (and her children) belonged to the other clan (金文常用字典, p. 700; 王力古漢語字典, p. 176).

In manuscripts from the Warring States period wai is also used as a loan for gui 禬: a sacrifice, ritual or prayer to dispel disasters and sickness (Bai Yulan 白於藍 (ed.), 戰國秦漢簡帛古書通假字彙纂, p. 527; 王力古漢語字典, p. 836-837; 漢語大詞典, Vol. 7, p. 966).

Some may wonder why I translate wai as ‘outsiders’ but choose to translate nei 內 in line 2 as ‘women (of the emperor)’ when ‘insiders’ would also be a plausible translation. My choice is decided by the structure of the sentences. Line 2 says

比之自內.

while line 4 says

外比之.

In line 2 the joining/bonding comes from (zi 自) inside, the text does not talk about joining/bonding with inside. Line 4 however says that wai, ‘outside’ is joining.

Bi 比: see line 1. The Shanghai Museum manuscript has 𢻹 instead of 比. Shaughnessy says about this character “It is not clear if or how the added 攴 signific changes the sense of the word here.” (Unearthing the Changes, p. 80) and most scholars regard it as a loan for 比. Chen Renren 陳仁仁 proposes another view. According to the Fang Yan 方言 dictionary the Southern region of the state of Chu used 𢻹 to denote a crack in earthenware or porcelain but the utensil is still used and not discarded (器破而未離,南楚之閒謂之㩺(𢻹)). The Shanghai Museum manuscript comes from the Southern region of the former state of Chu, therefore Chen thinks this meaning might still be valid and he interprets this line as “although there might be conflicts with other feudal lords the bond is not yet completely broken” (與其他諸侯發生了矛盾,但關係並未完全破裂). That is why the Shanghai Museum Manuscript ends this line with 亡不利, ‘nothing is unfavourable’ (Chen Renren 陳仁仁, 戰國楚竹書《周易》研究, p. 172).

Outsiders joining. Auspicious divination.

Hexagram 8, line 3

比之匪人.

Bi 比: see line 1.

Fei 匪: ‘without’:

眾,罔與守邦…
If the sovereign had not the multitude, there would be none to guard the country (for him)…
Shujing 書經 (tr. Legge)

析薪如之何、斧不克。
取妻如之何、媒不得。
How do we proceed in splitting firewood?
Without an axe it cannot be done.
How do we proceed in taking a wife?
Without a go-between it cannot be done.
Shijing 詩經 (tr. Legge)

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