Marc Kalinowski, “Fonctionnalité calendaire dans les cosmogonies anciennes de la Chine,” Études chinoises 23 (2004): 114.

Marc Kalinowski, “Fonctionnalité calendaire dans les cosmogonies anciennes de la Chine,” Études chinoises 23 (2004): 114.)| false
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Marc Kalinowski, “Fonctionnalité calendaire dans les cosmogonies anciennes de la Chine,” Études chinoises 23 (2004): 115; Li Ling 李零, Changsha Zidanku zhanguo Chu boshu yanjiu 長沙子彈庫戰國楚帛書研究 (Beijing: Zhonghua shuju, 1985), 62. For a study of the derivative relationship between the Chu Silk Manuscript with its seasonal spirits and the bureaucratic “bestowing the seasons” (shou shi 授時) passage in the “Canon of Yao,” see Xing Wen 邢文, “‘Yao dian’ xingxiang lifa yu boshu ‘Sishi’” 堯典星象曆法與帛書《四時》, Huaxue 華學 3 (1998): 169–76.

Marc Kalinowski, “Fonctionnalité calendaire dans les cosmogonies anciennes de la Chine,” Études chinoises 23 (2004): 115; Li Ling 李零, Changsha Zidanku zhanguo Chu boshu yanjiu 長沙子彈庫戰國楚帛書研究 (Beijing: Zhonghua shuju, 1985), 62. For a study of the derivative relationship between the Chu Silk Manuscript with its seasonal spirits and the bureaucratic “bestowing the seasons” (shou shi 授時) passage in the “Canon of Yao,” see Xing Wen 邢文, “‘Yao dian’ xingxiang lifa yu boshu ‘Sishi’” 堯典星象曆法與帛書《四時》, Huaxue 華學 3 (1998): 169–76.)| false
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David W. Pankenier, “The Cosmopolitical Background of Heaven’s Mandate,” Early China 20 (1995): 121–76. Reticence is to be expected. Comparative study shows that the esoteric and hermetic character of astrology, arising from its “national security implications,” make this allusiveness inevitable. Indeed, in the later empire, dabbling in calendrical science was strictly proscribed and at times even a capital crime. Astral prognostication manuals (zhan shu 占書) were closely held, secret documents. By imperial edict, officials serving in the Bureau of Astrology and the Calendar were not allowed to transfer to other functions in the imperial bureaucracy.

David W. Pankenier, “The Cosmopolitical Background of Heaven’s Mandate,” Early China 20 (1995): 121–76. Reticence is to be expected. Comparative study shows that the esoteric and hermetic character of astrology, arising from its “national security implications,” make this allusiveness inevitable. Indeed, in the later empire, dabbling in calendrical science was strictly proscribed and at times even a capital crime. Astral prognostication manuals (zhan shu 占書) were closely held, secret documents. By imperial edict, officials serving in the Bureau of Astrology and the Calendar were not allowed to transfer to other functions in the imperial bureaucracy.)| false
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Edward H. Schafer, “The Sky River,” Journal of the American Oriental Society 94 (1974): 404.

Edward H. Schafer, “The Sky River,” Journal of the American Oriental Society 94 (1974): 404.)| false
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See George Lakoff and Mark Johnson, Metaphors We Live By (Chicago: Univ. of Chicago Press, 1980). The same metaphor re-occurs in the present-day figurative expression fenyun 紛縕 “disordered, tangled,” made up of “disordered, tangled” and “tangled hemp, raveled silk, confused.” Paraphrasing Lakoff and Johnson, metaphors are not just an aspect of language, but fundamentally of thought. A metaphor may appear to consist of terminology that derives from a concrete conceptual domain, but conceptual metaphors underlie a system of related expressions that manifest themselves on the linguistic surface. The mappings of a conceptual metaphor are motivated by so-called “image schemas” which are pre-linguistic organizational patterns about space, time, moving, controlling, and other essential elements of embodied human experience.

See George Lakoff and Mark Johnson, Metaphors We Live By (Chicago: Univ. of Chicago Press, 1980). The same metaphor re-occurs in the present-day figurative expression fenyun 紛縕 “disordered, tangled,” made up of “disordered, tangled” and “tangled hemp, raveled silk, confused.” Paraphrasing Lakoff and Johnson, metaphors are not just an aspect of language, but fundamentally of thought. A metaphor may appear to consist of terminology that derives from a concrete conceptual domain, but conceptual metaphors underlie a system of related expressions that manifest themselves on the linguistic surface. The mappings of a conceptual metaphor are motivated by so-called “image schemas” which are pre-linguistic organizational patterns about space, time, moving, controlling, and other essential elements of embodied human experience.)| false
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Wendy Doniger, The Implied Spider: Politics and Theology in Myth (New York: Columbia Univ. Press, 1998), 68.

Wendy Doniger, The Implied Spider: Politics and Theology in Myth (New York: Columbia Univ. Press, 1998), 68.)| false
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Bernhard Karlgren (trans.), The Book of Odes (Stockholm: Museum of Far Eastern Antiquities, 1950), 153. Qi xiang 七襄, literally “seven displacements,” refers to the seven double-hours that elapse between dawn and dusk in midsummer; that is, during daylight while the triangular Weaving Maid (see Fig. 1) asterism is invisible. When she reappears each night, the skyscape is unchanged. The ode goes on to cite asterisms Net (Tau), Winnowing Basket (Sgr), and Dipper (UMa) as further examples of a lack of correspondence between name and utility. Venus is also mentioned in its morning and evening aspect, although the two appearances are not distinguished like Lucifer and Hesperus in the West.

Bernhard Karlgren (trans.), The Book of Odes (Stockholm: Museum of Far Eastern Antiquities, 1950), 153. Qi xiang 七襄, literally “seven displacements,” refers to the seven double-hours that elapse between dawn and dusk in midsummer; that is, during daylight while the triangular Weaving Maid (see Fig. 1) asterism is invisible. When she reappears each night, the skyscape is unchanged. The ode goes on to cite asterisms Net (Tau), Winnowing Basket (Sgr), and Dipper (UMa) as further examples of a lack of correspondence between name and utility. Venus is also mentioned in its morning and evening aspect, although the two appearances are not distinguished like Lucifer and Hesperus in the West.)| false
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Cf. Edward H. Schafer, Pacing the Void: T’ang Approaches to the Stars (Berkeley: Univ. of California Press, 1977), 147. Schafer translates the third line “she interweaves Template with Armillary,” but this is inapt because xuan 璇 and ji 璣 are individual stars in the handle of Ursa Major, which may or may not be combined with yu heng 玉衡 as a metonym for the Dipper; see Shiji 史記 (Beijing: Zhonghua shuju, 1959), 27.1350. Jiaoge 轇轕, “criss-crossing; turning about” (glossed as zongheng jiaocuo 縱橫交錯), clearly refers to the reciprocal movements of a loom. Cf. He Jingming’s 何景明 (1483–1521) “Weaving Maid Rhapsody” (“Zhinu fu” 織女賦), which echoes Liu Zongyuan: 錯璇璣之轇轕兮, 施縹緑之杂章.

Cf. Edward H. Schafer, Pacing the Void: T’ang Approaches to the Stars (Berkeley: Univ. of California Press, 1977), 147. Schafer translates the third line “she interweaves Template with Armillary,” but this is inapt because xuan 璇 and ji 璣 are individual stars in the handle of Ursa Major, which may or may not be combined with yu heng 玉衡 as a metonym for the Dipper; see Shiji 史記 (Beijing: Zhonghua shuju, 1959), 27.1350. Jiaoge 轇轕, “criss-crossing; turning about” (glossed as zongheng jiaocuo 縱橫交錯), clearly refers to the reciprocal movements of a loom. Cf. He Jingming’s 何景明 (1483–1521) “Weaving Maid Rhapsody” (“Zhinu fu” 織女賦), which echoes Liu Zongyuan: 錯璇璣之轇轕兮, 施縹緑之杂章.)| false
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Schafer, Pacing the Void, 147.

Schafer, Pacing the Void, 147.)| false
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See Dieter Kuhn, “Silk Weaving in Ancient China: From Geometric Figures to Patterns of Pictorial Likeness,” Chinese Science 12 (1995): 92. The Three Terraces (Santai 三台) are three pairs of stars in UMa (ι, χ, λ, μ, ν, ξ) that form a staircase just below and ahead of the Dipper.

See Dieter Kuhn, “Silk Weaving in Ancient China: From Geometric Figures to Patterns of Pictorial Likeness,” Chinese Science 12 (1995): 92. The Three Terraces (Santai 三台) are three pairs of stars in UMa (ι, χ, λ, μ, ν, ξ) that form a staircase just below and ahead of the Dipper.)| false
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Nathan Sivin, Cosmos and Computation in Early Chinese Mathematical Astronomy (Leiden: E.J. Brill, 1969).

Nathan Sivin, Cosmos and Computation in Early Chinese Mathematical Astronomy (Leiden: E.J. Brill, 1969).)| false
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Trans. Paul R. Goldin, “The Myth that China Has No Creation Myth,” Monumenta Serica 56 (2008): 14 (modified). See Xin yu 新語 (Xinbian zhuzi jicheng ed., rpt. Taipei: Shijie shuju, 1974), 1.1.

Trans. Paul R. Goldin, “The Myth that China Has No Creation Myth,” Monumenta Serica 56 (2008): 14 (modified). See Xin yu 新語 (Xinbian zhuzi jicheng ed., rpt. Taipei: Shijie shuju, 1974), 1.1.)| false
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Cf. Ian Johnston (trans.), The Mozi: A Complete Translation (New York: Columbia Univ. Press, 2010), 96.

Cf. Ian Johnston (trans.), The Mozi: A Complete Translation (New York: Columbia Univ. Press, 2010), 96.)| false
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Cf. Ian Johnston (trans.), The Mozi: A Complete Translation (New York: Columbia Univ. Press, 2010), 253.

Cf. Ian Johnston (trans.), The Mozi: A Complete Translation (New York: Columbia Univ. Press, 2010), 253.)| false
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Karlgren, The Book of Documents, 44.

Karlgren, The Book of Documents, 44.)| false
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Karlgren, The Book of Documents, 60.

Karlgren, The Book of Documents, 60.)| false
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Karlgren, The Book of Documents, 40.

Karlgren, The Book of Documents, 40.)| false
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Karlgren, The Book of Documents, 25.

Karlgren, The Book of Documents, 25.)| false
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Cf. Karlgren, The Book of Documents, 8.

Cf. Karlgren, The Book of Documents, 8.)| false
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Pankenier, Astrology and Cosmology, 468. This is patterned thinking, such as described in the anthropological literature: “one act within this pattern brings into existence a pre-ordained cluster of acts. Perhaps one might find a parallel in our culture in the making of a sweater. When I embark on knitting one, the ribbing at the bottom does not cause the making of the neckline, nor of the sleeves or the armholes; and it is not part of a lineal series of acts. Rather it is an indispensable part of a patterned activity which includes all these other acts”; Dorothy Lee, “Codifications of Reality: Lineal and Nonlineal,” in The Nature of Human Consciousness, ed. Robert E. Ornstein (San Francisco: W.H. Freeman, 1973), 135. Weaving is also an act of creation, and potentially, narration. One need only think of the creators of narrative weaves like Arachne, Philomela, or the Maya World-Weaver Goddess, Ixchel, who is worshipped throughout Maya lands as the life-giving Queen. She is often shown with her back-strap loom, accompanied by her familiar, the nest-weaver bird, as she dreams out the fabric of existence.

Pankenier, Astrology and Cosmology, 468. This is patterned thinking, such as described in the anthropological literature: “one act within this pattern brings into existence a pre-ordained cluster of acts. Perhaps one might find a parallel in our culture in the making of a sweater. When I embark on knitting one, the ribbing at the bottom does not cause the making of the neckline, nor of the sleeves or the armholes; and it is not part of a lineal series of acts. Rather it is an indispensable part of a patterned activity which includes all these other acts”; Dorothy Lee, “Codifications of Reality: Lineal and Nonlineal,” in The Nature of Human Consciousness, ed. Robert E. Ornstein (San Francisco: W.H. Freeman, 1973), 135. Weaving is also an act of creation, and potentially, narration. One need only think of the creators of narrative weaves like Arachne, Philomela, or the Maya World-Weaver Goddess, Ixchel, who is worshipped throughout Maya lands as the life-giving Queen. She is often shown with her back-strap loom, accompanied by her familiar, the nest-weaver bird, as she dreams out the fabric of existence.)| false
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Lisa Raphals, Sharing the Light (Albany: State Univ. of New York Press, 1998), 31, 97. Cf. Zuozhuan (Zhao 29): “Confucius said: ‘… Jin ought to adhere to the normative measures received by Tang Shu constituting the warp and weft for governing the people, while ministers and officials maintain the same, each according to his rank’” (夫晉國將守唐叔之所受法度, 以經緯其民, 卿大夫以序守之); Shisan jing zhushu, 53.422.

Lisa Raphals, Sharing the Light (Albany: State Univ. of New York Press, 1998), 31, 97. Cf. Zuozhuan (Zhao 29): “Confucius said: ‘… Jin ought to adhere to the normative measures received by Tang Shu constituting the warp and weft for governing the people, while ministers and officials maintain the same, each according to his rank’” (夫晉國將守唐叔之所受法度, 以經緯其民, 卿大夫以序守之); Shisan jing zhushu, 53.422.)| false
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Karlgren, The Book of Documents, 2.

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Lakoff and Johnson, Metaphors We Live By, 39–40.

Lakoff and Johnson, Metaphors We Live By, 39–40.)| false
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