{"id":2180,"date":"2016-04-17T22:05:07","date_gmt":"2016-04-17T20:05:07","guid":{"rendered":"http:\/\/www.yjcn.nl\/wp\/?p=2180"},"modified":"2019-07-01T17:31:33","modified_gmt":"2019-07-01T15:31:33","slug":"hexagram-8-line-5","status":"publish","type":"post","link":"https:\/\/www.yjcn.nl\/wp\/hexagram-8-line-5\/","title":{"rendered":"Hexagram 08, line 5"},"content":{"rendered":"

\u986f\u6bd4\u3002\u738b\u7528\u4e09\u9a45\u3002\u5931\u524d\u79bd\u3002\u9091\u4eba\u4e0d\u8aa1\u3002\u5409\u3002<\/p>\n

Xian<\/em> \u986f: appear, become visible, make public, (to) display,\u00a0 (to) manifest. Also a loan for xin<\/em> \u6b23, ‘joyful (appearance)’. Xianbi<\/em> \u986f\u6bd4 can mean that the alliance is made public.<\/p>\n

Sanqu<\/em> \u4e09\u9a45: a ceremonial royal hunt with specific features. It is mentioned in the Wen Xuan \u6587\u9078<\/span>:<\/p>\n

\u82e5\u4e43\u9806\u6642\u7bc0\u800c\u8490\u72e9, (…)
\n\u7136\u5f8c\u8209\u70fd\u4f10\u9f13,
\n\u7533\u4ee4\u4e09\u9a45<\/span><\/strong>. (…)
\n\u6a02\u4e0d\u6975\u76e4,
\n\u6bba\u4e0d\u76e1\u7269.
\nIn accord with the seasons they perform the ritual hunts, (…)
\nThen, raising the beacons, beating the drums\uff0c
\nThey order the three-sided\u00a0battu<\/em><\/span> to begin. (…)
\nThey enjoy themselves, but not to extremes;
\nThey kill, but do not destroy everything in sight.
\n– Tr. David Knechtges, Wen Xuan or Selections of Refined Literature<\/em>, Vol. 1, p. 157-163<\/p>\n

Knechtges says about the sanqu<\/em>:<\/p>\n

There are basically two explanations of sanqu<\/em>\u00a0\u4e09\u9a45. One, mentioned in the Classic of Changes<\/em> (Hexagram 8, 9\/5), and repeated by Zheng Xuan \u912d\u7384 (a.d. 127-200)\uff0cWang Bi \u738b\u5f3c \uff08a.d. 226\u2014249), and Kong Yingda \u5b54\u7a4e\u9054<\/span> (a.d. 574-648), is that qu<\/em> means a three-sided battu<\/em> in which the beaters drive the game from three sides and leave one side open to allow some animals to escape. It was thought that this practice was an indication of the ruler\u2019s humane desire not to exterminate everything. (…) The second explanation equates san qu<\/em> with the san tian<\/em> \u4e09\u7530 (“three hunts”), each conducted in a different season (according to this scheme there was no summer hunt) for a specific purpose: 1) to provide cured meat for the sacrificial vessels; 2) to entertain guests; 3) to fill the ruler’s larder. (…) Since the meaning of qu<\/em> is “to drive” or “to chase”, the proper meaning of san qu<\/em> clearly must be three-sided battu<\/em>.”
\n(p. 160)<\/p>\n

The second explanation is followed by Lu Deming \u9678\u5fb7\u660e (556-627) in his\u00a0\u5468\u6613\u97f3\u7fa9 where he quotes Ma Rong\u00a0\u99ac\u878d (78-186):\u00a0\u4e09\u9a45\u8005\uff0c\u4e00\u66f0\u4e7e\u8c46 \uff0c\u4e8c\u66f0\u8cd3\u5ba2\uff0c\u4e09\u66f0\u541b\u5e96. I can not reconcile this meaning with the next phrase \u5931\u524d\u79bd that follows \u738b\u7528\u4e09\u9a45.<\/p>\n

Elsewhere in the Wen Xuan the sanqu<\/em> is mentioned again, in relation to a kind emperor who does not kill excessively but shows moderation in his doings (see Knechtges, p. 288-289). In the Li Ji \u79ae\u8a18 it is said<\/p>\n

\u7530\u4e0d\u4ee5\u79ae, \u66f0\u66b4\u5929\u7269. \u5929\u5b50\u4e0d\u5408\u570d, \u8af8\u4faf\u4e0d\u63a9\u7fa4.
\nTo hunt without observing the rules (for hunting) was deemed cruelty to the creatures of Heaven. The son of Heaven did not entirely surround (the hunting ground); and a feudal prince did not take a (whole) herd by surprise.
\n(Tr. Legge<\/a>)<\/p>\n

Royal hunts were used to forge alliances with other states (G. Shelach-Lavi, The Archaeology of Early China<\/em>, p. 223). The game captured was used for the sacrifices to the ancestors, I assume to inform them of the new alliance and to ask for their consent:<\/p>\n

The hunt, as recorded in bone inscriptions, is first and foremostly the prerogative of the king. It was not just a royal sport but rather a symbolic undertaking, that led to royal sacrifice and guaranteed the king\u2019s role as supreme religious and political leader. Hunted animals were not buried or offered in sacrifice outside the ancestor cult. The primary purpose of hunting was thus not only to legitimize the king\u2019s power but to provide sacrifice in maintaining the blessing of royal ancestor spirits.
\nE. Childs-Johnson, The Metamorphic Image: A Predominant Theme in the Ritual Art of Shang China<\/em>, BMFEA 70, p. 38<\/p>\n

There is another expression with the same pronunciation that is said to have the meaning of san qu <\/em>\u4e09\u9a45, ‘three times drive\/expel’. The Zuozhuan contains an unknown text that is said to be from hexagram 18 in the Yijing:<\/p>\n

\u5343\u4e58\u4e09\u53bb,
\n\u4e09\u53bb\u4e4b\u9918,
\n\u7372\u5176\u96c4\u72d0.<\/p>\n

James Legge translates this as<\/p>\n

The thousand chariots thrice are put to flight,
\nWhat then remains you catch,
\n– the one fox wight
\n(Zuozhuan, p. 167)<\/p>\n

Richard Rutt renders it as<\/p>\n

A thousand cars thrice turn in flocks;
\nAnd when three times they’ve fled your shocks
\nYour prize will be a poxy fox
\n(Zhouyi<\/em>, p. 180)<\/p>\n

But this meaning does not fit the context of the line text of H8-5.<\/p>\n

It is tempting to see the meaning of ‘three-sided hunt’ in the composition of the character\u00a0qu<\/em>\u00a0\u9a45. This character consists of\u00a0ma<\/em> \u99ac ‘horses’ and\u00a0qu<\/em> ‘\u5340’. The latter evokes the picture of a three -sided round-up and the ‘horses’ component shows they used horses to do it. However this reading is not in any way substantiated by etymological studies of the character.<\/p>\n

It is important to recognize the sanqu<\/em> as a ceremonial procedure and not as an ordinary hunt. The ceremonial meaning will explain the \u9091\u4eba\u4e0d\u8aa1 part in the line text.<\/p>\n

Shi<\/em> \u5931: (let) escape; ignore.<\/p>\n

Qian<\/em> \u524d: the front, in the front.<\/p>\n

Qin<\/em> \u79bd: general name for animals, beasts.<\/p>\n

Yiren <\/em>\u9091\u4eba: the (common) people.<\/p>\n

\"\u3008\u6bb7\u865a\u6587\u5b57\u5916\u7f16\u3009\u7b2c\u4e09\u56db\u7247According to the Great Dictionary of Chinese History (Zhongguo Lishi Da Cidian<\/em> \u4e2d\u56fd\u5386\u53f2\u5927\u8f9e\u5178) it is a title for a government position during the Shang and Zhou dynasty. As an example for an oracle bone inscription where yiren<\/em> has this meaning it cites Heji<\/em> #799 (see image on the right; click to enlarge). However, Qiu Xigui \u88d8\u932b\u572d reads yiren<\/em> in this inscription as ‘cityfolk’:<\/p>\n

\u7678\u9149\u535c\uff0c\u738b\u8c9e\uff0c\u81ea\u4eca\u7678\u9149\u81f3\u65bc\u4e59\u9149\uff0c\u9091\u4eba\u898b\u5176\u65b9\u536c\u4e0d\u898b\u5176\u65b9\u57f7\u3002
\nCrack on guiyou<\/em>, the king divining: From today guiyou<\/em> reaching until yiyou<\/em>, will the cityfolk see the borderlanders, or will (they) not see the borderlanders?
\n– Qiu Xigui, An Examination of Whether The Charges in Shang Oracle-Bone Inscriptions are Questions<\/em>, Early China<\/em> 14 (1989), p. 82<\/p>\n

In bronze inscriptions yiren<\/em> often refers to the people of Yi (Li Feng, \u201cOffices\u201d in Bronze Inscriptions and Western Zhou Government Administration<\/em>, Early China<\/em> Vol. 26\/27 (2001\u20132002), pp. 1-72\u00a0). But in most texts yiren<\/em> refers to the common people, or the people in general:<\/p>\n

\u5929\u6709\u9091\u4eba\uff0c\u4f55\u7528\u5f17\u611b\u4e5f\uff1f
\n(So if) Heaven does possess the people, how could it be that it does not love them?
\n– Tr. I Johnston, The Mozi – A Complete Translation<\/em>, p. 241<\/p>\n

More specifically yiren <\/em>might refer to people within a settlement or city, different from nomadic tribes. The \u6f22\u8a9e\u5927\u8a5e\u5178 reads it as people from a feudal state.<\/p>\n

Bu jie <\/em>\u4e0d\u8aa1: not cautious, not suspicious; reassured, at ease. Because of the sanqu<\/em> ceremonial hunt that shows the benevolent nature of the king the people of the new alliance are reassured. This line seems to talk of a realized bonding, effectuated by a joined hunt in which the king shows his benevolent attitude towards the other party. The yiren<\/em> \u9091\u4eba might refer to the people of the other party.<\/p>\n

Manifested alliance.
\nThe king performs a sanqu<\/em> and lets the game at the front escape.
\n<\/em>The people (of the new ally) are reassured.
\nNo curse from the ancestors.<\/p><\/blockquote>\n","protected":false},"excerpt":{"rendered":"

\u986f\u6bd4\u3002\u738b\u7528\u4e09\u9a45\u3002\u5931\u524d\u79bd\u3002\u9091\u4eba\u4e0d\u8aa1\u3002\u5409\u3002 Xian \u986f: appear, become visible, make public, (to) display,\u00a0 (to) manifest. Also a loan for xin \u6b23, ‘joyful (appearance)’. Xianbi \u986f\u6bd4 can mean that the alliance is made public. Sanqu \u4e09\u9a45: a ceremonial royal hunt with specific features. It is mentioned in the Wen Xuan \u6587\u9078:<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"jetpack_post_was_ever_published":false,"footnotes":""},"categories":[14],"tags":[],"class_list":["post-2180","post","type-post","status-publish","format-standard","hentry","category-translation-notes"],"jetpack_featured_media_url":"","jetpack_shortlink":"https:\/\/wp.me\/p2dxXY-za","jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/www.yjcn.nl\/wp\/wp-json\/wp\/v2\/posts\/2180","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.yjcn.nl\/wp\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.yjcn.nl\/wp\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.yjcn.nl\/wp\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.yjcn.nl\/wp\/wp-json\/wp\/v2\/comments?post=2180"}],"version-history":[{"count":11,"href":"https:\/\/www.yjcn.nl\/wp\/wp-json\/wp\/v2\/posts\/2180\/revisions"}],"predecessor-version":[{"id":3144,"href":"https:\/\/www.yjcn.nl\/wp\/wp-json\/wp\/v2\/posts\/2180\/revisions\/3144"}],"wp:attachment":[{"href":"https:\/\/www.yjcn.nl\/wp\/wp-json\/wp\/v2\/media?parent=2180"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.yjcn.nl\/wp\/wp-json\/wp\/v2\/categories?post=2180"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.yjcn.nl\/wp\/wp-json\/wp\/v2\/tags?post=2180"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}