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{{Zohism}} | {{Zohism}} | ||
In [[Zohism|Zohist]] {{wp|theology}}, [[È]] (惡帝 ''Èdì'') and [[Yì]] (異帝 ''Yìdì'') are opposing but interconnected {{wp|deity|supreme beings}}. They are often considered to be synonymous with, or emanations of, the concept of {{wp|Yin and Yang}}. Accordingly, È is perceived to represent the negative, dark, and feminine energy of the universe, while Yì represents the positive, bright, and masculine energies. In Zohist cosmology, the universe is sustained by the energy of the [[Primordial Kon]], known as ''{{wp|qi}}'', and was brought into being by the dreams of Yì. È was brought into being as a negative reaction to the positive creation of Yì, and so | In [[Zohism|Zohist]] {{wp|theology}}, [[È]] (惡帝 ''Èdì'') and [[Yì]] (異帝 ''Yìdì'') are opposing but interconnected {{wp|deity|supreme beings}}. They are often considered to be synonymous with, or emanations of, the concept of {{wp|Yin and Yang}}. Accordingly, È is perceived to represent the negative, dark, and feminine energy of the universe, while Yì represents the positive, bright, and masculine energies.<ref>{{Cite book|title=Religions of Modern Coius: Traditions and Transformations|last=Durham|first=Joseph|publisher=Levine|year=2012|isbn=978-0-415-85881-6|location=Astoria|pages=122}}</ref> In Zohist cosmology, the universe is sustained by the energy of the [[Primordial Kon]], known as ''{{wp|qi}}'', and was brought into being by the dreams of Yì. È was brought into being as a negative reaction to the positive creation of Yì, and so fundamentally changed ''qi'' from a state of ''{{wp|wuji}}'' (indivisibility) into its present state of ''shuāng'' (duality). È and Yì may thus be considered {{wp|creator deity|creator deities}}, although while this is what defines Yì, È is more often associated with their other qualities. | ||
È embodies what is known as the ''Regular Irregularity'' as the ''ta'' (他, lit. the other), the antithesis of the ''tong'' (同, lit. 'singularity). They are not created by or bound to the Primordial Kon, and are considered an anathema to the universe. In this way they can represent disorder and chaos, but È is often seen in a positive light as the reason for humanity's existence, and as the one who revealed the ''tao'' (道, lit. 'path') to enable humans to escape the cycle. | È embodies what is known as the ''Regular Irregularity'' as the ''ta'' (他, lit. the other), the antithesis of the ''tong'' (同, lit. 'singularity). They are not created by or bound to the Primordial Kon, and are considered an anathema to the universe. In this way they can represent disorder and chaos, but È is often seen in a positive light as the reason for humanity's existence, and as the one who revealed the ''tao'' (道, lit. 'path') to enable humans to escape the cycle. | ||
Yì is an embodiment of the Primordial Kon, sometimes perceived as having emanated from the ''qi'' from its desire for a consciousness. Yì was born asleep, and it is from his thoughts that the {{wp|godhead}} emanates all reality. All reality is therefore ultimately believed to be the dream of the Primordial Kon, given form by ''qi'', shaped by the intrusion of ''shuang'', and given meaning by the ''tao'' as revealed by È. | |||
An additional difference between the two is the level of veneration accorded to them. Yì is rarely mentioned outside of a cosmological setting, having little purpose, influence, or place in the day-to-day lives of believers. As they are part of the system, indeed its foundational structure, they also find little devotion or mention within rituals. Accordingly it is rare for any temples or shrines to be devoted wholly or even partially to them. Conversely È is often considered to be the fourth member of the [[Sanshen]] (三神 “trinity” ), who are considered the main 'deities' in Zohism. È is the outsider who provides the path to enlightenment for mankind. They are revered for this, although feared for the disorder and disruption they bring to the universe, which can be dangerous to the wellbeing and lives of those who have not yet transitioned to the [[Abyss]], and so many rituals that adulate them also intend to appease them and calm any disturbances to the godhead. | |||
==Linguistics== | |||
{{EYi}} | |||
{{linktext|lang=zh|惡}} and {{linktext|lang=zh|異}} are {{wp|Chinese characters|Xiaodongese characters}} and thus can be analysed linguistically to determine their history, usage, pronunciations, meanings, and if they are or inspired loanwords. | |||
===Characters=== | |||
惡 and 異 are the {{wp|Traditional Chinese characters|Traditional Xiaodongese characters}} for ''È'' and ''Yì'' respectively. | |||
惡 is a {{wp|Phono-semantic}} compound of the pictograms {{linktext|lang=zh|亞}} (''house'') and {{linktext|lang=zh|心}} (''heart''). | |||
異 is an ideogram of a man with a mask ({{linktext|lang=zh|田}}) over his face. Two possible interpretations of this are that it is strange, bizarre or uncommon, or that having a different face highlights a different or uncommon nature. This is notably an antonym of the Zohist term {{linktext|lang=zh|同}} (''tóng'', “same”). | |||
===Pronunciations and Etymologies=== | |||
The {{wp|Standard Chinese|Standard Xiaodongese}} pronunciation of 惡 and is the falling fourth tone ''È'' and ''Yì'' respectively. | |||
{{wp|Chinese language|Xiaodongese}} as a language has evolved dramatically over its existence, and the earlier forms of ''È'' and ''Yì'' give an insight into their original pronunciations and their etymologies. This can be seen in their respective forms from {{wp|Middle Chinese|Middle Xiaodongese}} and {{wp|Old Chinese|Old Xiaodongese}} (with asterisk): | |||
* ''ʔɑk̚''< *''ʔˤak'' and ''jɨH'' < ''*ɢ(r)ək-s'' ([[Anton Kiselev]] and [[Raphaël Gage]], 1937) | |||
* ''ɑk̚''< *''qaːɡ'' and ''jĭəH'' < *''lɯɡs'' ([[He Li-Xin]], 1965) | |||
From these it can be determined that: | |||
* 惡 ''È'' is from {{wp|Proto-Sino-Tibetan|Proto-Hongcha-Chanwan}} ''*ʔak'' (“bad”); which is cognate with {{wp|Tibetan|Tinzan}} ཨག་པོ (''ag po'', “bad”) (Stuart, 1991). | |||
* 異 ''Yì'' is derived from {{wp|Proto-Sino-Tibetan|Proto-Hongcha-Chanwan}} ''*lɯ, *lɯs'' (“uncommon”), though it does not have any known cognates in other {{wp|Sino-Tibetan languages|Hongcha-Chanwan languages}}. | |||
===Meanings and descendants=== | |||
As with many {{wp|Chinese characters|Xiaodongese characters and words}}, both 惡 (''È'') and 異 (''Yì'') have multiple meanings, which can change depending upon the context in which they are used. | |||
The official state sanctioned {{wp|Chinese dictionaries|Xiaodongese-Estmerish dictionary}} (2011 version) has the following translations: | |||
<blockquote> '''È''' 惡 or 恶 {{wp|Noun}} ① [Theology] negative/passive/female principle in cosmology ② evil/wicked/bad/foul/ill/vicious ③ ({{wp|Cantonese|Paisha}}) fierce/hostile ④ ({{wp|Cantonese|Paisha}}, {{wp|Min Nan|Jin}}) difficult </blockquote> | |||
<blockquote> '''Yì''' 異 or 异 {{wp|Noun}} ① [Theology] positive/active/male principle in cosmology ② different/other ③ uncommon/unusual/special/strange/surprising ④ to distinguish/to separate ⑤ [Chemistry] iso- (forms terms relating to isomers)</blockquote> | |||
The compound version of ''Èyì'' can be used either to refer to both ''È'' and ''Yì'' together or as a singular concept, or as a synonym for ''yinyang'' ({{linktext|lang=zh|陰陽}} or {{linktext|lang=zh|阴阳}}). | |||
It is common for the characters for ''È'' and ''Yì'' to be paired with the character 帝 (''dì'', god or godhood) to create ''Èdì'' (惡帝) and ''Yìdì'' (異帝). This is used in situations where additional contextual markings may be key to differentiate its various meanings. | |||
[[Milton Stuart]], a 20th century linguistic historian of {{wp|Chinese language|Xiaodongese}} noted that ''Yì'' (異 “different”) is an antonym of ''tóng'' (同 “same”) and proposed that the [[Ditsir|early Zohists]] sought to differentiate between the Primordial Kon and Yì, establishing the leap between the "I" of the Kon, to the revolutionary "I am" brought about by the emanation of Yì from the Kon. | |||
{{Eyi4}} | |||
==Cosmology== | |||
===Creation=== | |||
[[File:Ba-Gua_animated.gif|thumb|right|200px|A [[Zohism|Zohist]] diagram of the universe from the state of ''wuji'' (the empty circle) through to the state of ''shuāng'' (yin-yang), with the trigrams representing everything within the universe.]] | |||
In traditional Zohist {{wp|cosmology}}, È and Yì play different but complementary roles in the creation of the universe. The Primordial Kon was formed ''{{wp|ex nihilo}}'', and is an {{wp|ageless}}, formless being without thought or consciousness. According to the ''[[Fangzi]]'' the Primordial Kon predated the creation of time, and so this stage of the universe lasted both an {{wp|eternity}}, and {{wp|Paradox|never happened at all}}. From the Primordial Kon's essence Yì was born, and as a reaction to this È came into existence. È, however, is not composed of the essence of the Primordial Kon, ''qi'', and where Yì was formed from the Primordial Kon, È was formed ''ex nihilo''. As È is outside the Primordial Kon, it is not bound to the construct of {{wp|linear time}}, and therefore has always existed. In contrast, the creation of Yì has bound the Primordial Kon to ''linear time'', and so it will eventually perish as the ''qi'' of the Primordial Kon fades. | |||
This is best explored in the works of the 8th century disciple of Soucius, [[Sengzi (person|Sengzi]]: | |||
{{Verse translation|italicsoff=y| | |||
谷靈不朽 | |||
為其秘質也 | |||
夢者為秘質門 | |||
其不盡也 | |||
然怪世間夢亦可終 | |||
|attr1=[[Sengzi]]: from ''[[Te Pipan]]'' | |||
|The Spirit of the Valley is immortal. | |||
It is called the mystic nature. | |||
The gate of the mystic nature is the dreamer. | |||
It is everlasting and cannot be consumed. | |||
Yet in strange aeons even the dream may die. | |||
|attr2=[[Milton Stuart]]}} | |||
Whereas È came into existence of singular consciousness, Yì is an emanation of the Primordial Kon's desire to exist, and so shares a consciousness with the Primordial Kon. Furthering the duality, where È is awake and restive, Yì is asleep and calm. From Yì's thoughts, driven by the deep desires of the Primordial Kon for existence, ''qi'' is directed into the creation and sustenance of reality, and with it the universe. Yì's dreams are referred to as the ''[[Dreamweave|dreamweave]]'' (梦织 ''Mèngzhī''), and it is within this that ''[[Sylen]]'' (世輪), the concept of reality, resides and is sustained. | |||
[[File:Anonymous-Fuxi_and_Nüwa2.jpg|thumb|left|150px|An ancient painting of È (left) and Yì (right), intertwined and within the Primordial Kon]] | |||
The realm of Sylen was in a state of ''tong'' (singularity) until the arrival of È. By introducing the concept of ''shuāng'' (duality) to Sylen, È fundamentally changed it and changed themselves. Everything inside Sylen is considered to be in a state of ''shuāng'', including È, who was split into the masculine Yuesing, and the feminine Dawmu, although as they also exist outside the Primordial Kon, they are also simultaneously in a state of ''wuji'' as the singular È. | |||
This change to duality is what allowed the ''qi'' to begin the process of splitting into numerous forms, and giving rise to the creation of {{wp|Matter (physics)|matter}}. There is no consensus between the [[Zohist schools]] as to whether [[Kylaris|Earth]] was a random result of this process, or a rare example of intervention by Yì to establish a "[[Pillar (Zohism)|pillar]] which holds up the universe". All the schools agree that the Earth is now a pillar, with [[Tsandau]] advancing the idea that is has always been a pillar, while [[Kuoeci]] and [[Dengoq]] hold the position that it is not determinable by [[Ti|non-Ti]] within Sylen to know its true workings, but that the reshaping of the world by [[Tsumin]] likely fundamentally altered it and the universe. | |||
While there is no consensus on the creation of life or man between, or inside, the Zohist schools, a common theme in the creation myth is È's sacrifice. Upon coming across a pool of pure and sacred ''qi'' (often identified as [[Shuideng cave]], into the pool È mixed a single tear and a droplet of blood, and from it life sprang. All life is therefore composed equally of ''yin'' and ''yang'' ''qi''. This was È's gift to humanity, that they might have a chance to escape the confines of Sylen, which has become a reality after the restructuring of the earth by Tsumin, and the teaching of the ''tao'' by [[Soucius]]. | |||
===Yì=== | |||
[[File:Chinese_Emperor_Fu_Hsi%2C_wearing_traditional_costume%2C_Wellcome_V0018487.jpg|thumb|right|100px|A painting of [[Kela Keshi]], an avatar of Yì, holding the Taijitu]] | |||
===È=== | |||
{{multiple image | |||
|align=left | |||
|image1=Yuesing.jpg | |||
|width1=160 | |||
|caption1= A black goat, [[Yuesing]], commonly represents the ''yang'' aspect of È | |||
|alt1= | |||
|width2=111 | |||
|caption2= [[Dawmu]] represents the ''yin'' aspect of È | |||
|image2=Tou_Mu,_Goddess_of_the_North_Star.jpg | |||
|alt2= | |||
}} | |||
==History== | |||
===Early Zohism=== | |||
===Middle Zohism=== | |||
===Modern=== | |||
==Symbolism== | |||
===Natural forces=== | |||
===Philosophy=== | |||
==References== | |||
===Footnotes=== | |||
{{Reflist}} | |||
[[Category:Zohism]] | |||
Latest revision as of 18:16, 8 September 2023
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In Zohist theology, È (惡帝 Èdì) and Yì (異帝 Yìdì) are opposing but interconnected supreme beings. They are often considered to be synonymous with, or emanations of, the concept of Yin and Yang. Accordingly, È is perceived to represent the negative, dark, and feminine energy of the universe, while Yì represents the positive, bright, and masculine energies.[1] In Zohist cosmology, the universe is sustained by the energy of the Primordial Kon, known as qi, and was brought into being by the dreams of Yì. È was brought into being as a negative reaction to the positive creation of Yì, and so fundamentally changed qi from a state of wuji (indivisibility) into its present state of shuāng (duality). È and Yì may thus be considered creator deities, although while this is what defines Yì, È is more often associated with their other qualities.
È embodies what is known as the Regular Irregularity as the ta (他, lit. the other), the antithesis of the tong (同, lit. 'singularity). They are not created by or bound to the Primordial Kon, and are considered an anathema to the universe. In this way they can represent disorder and chaos, but È is often seen in a positive light as the reason for humanity's existence, and as the one who revealed the tao (道, lit. 'path') to enable humans to escape the cycle.
Yì is an embodiment of the Primordial Kon, sometimes perceived as having emanated from the qi from its desire for a consciousness. Yì was born asleep, and it is from his thoughts that the godhead emanates all reality. All reality is therefore ultimately believed to be the dream of the Primordial Kon, given form by qi, shaped by the intrusion of shuang, and given meaning by the tao as revealed by È.
An additional difference between the two is the level of veneration accorded to them. Yì is rarely mentioned outside of a cosmological setting, having little purpose, influence, or place in the day-to-day lives of believers. As they are part of the system, indeed its foundational structure, they also find little devotion or mention within rituals. Accordingly it is rare for any temples or shrines to be devoted wholly or even partially to them. Conversely È is often considered to be the fourth member of the Sanshen (三神 “trinity” ), who are considered the main 'deities' in Zohism. È is the outsider who provides the path to enlightenment for mankind. They are revered for this, although feared for the disorder and disruption they bring to the universe, which can be dangerous to the wellbeing and lives of those who have not yet transitioned to the Abyss, and so many rituals that adulate them also intend to appease them and calm any disturbances to the godhead.
Linguistics
| Historical forms of the characters 惡 and 異 | ||
|---|---|---|
| 惡 (È) | 異 (Yì) | |
| Xiang | Shen | Xiang |
| Small seal script | Bronze inscriptions | Small seal script |
 |
 |
 |
惡 and 異 are Xiaodongese characters and thus can be analysed linguistically to determine their history, usage, pronunciations, meanings, and if they are or inspired loanwords.
Characters
惡 and 異 are the Traditional Xiaodongese characters for È and Yì respectively.
惡 is a Phono-semantic compound of the pictograms 亞 (house) and 心 (heart).
異 is an ideogram of a man with a mask (田) over his face. Two possible interpretations of this are that it is strange, bizarre or uncommon, or that having a different face highlights a different or uncommon nature. This is notably an antonym of the Zohist term 同 (tóng, “same”).
Pronunciations and Etymologies
The Standard Xiaodongese pronunciation of 惡 and is the falling fourth tone È and Yì respectively.
Xiaodongese as a language has evolved dramatically over its existence, and the earlier forms of È and Yì give an insight into their original pronunciations and their etymologies. This can be seen in their respective forms from Middle Xiaodongese and Old Xiaodongese (with asterisk):
- ʔɑk̚< *ʔˤak and jɨH < *ɢ(r)ək-s (Anton Kiselev and Raphaël Gage, 1937)
- ɑk̚< *qaːɡ and jĭəH < *lɯɡs (He Li-Xin, 1965)
From these it can be determined that:
- 惡 È is from Proto-Hongcha-Chanwan *ʔak (“bad”); which is cognate with Tinzan ཨག་པོ (ag po, “bad”) (Stuart, 1991).
- 異 Yì is derived from Proto-Hongcha-Chanwan *lɯ, *lɯs (“uncommon”), though it does not have any known cognates in other Hongcha-Chanwan languages.
Meanings and descendants
As with many Xiaodongese characters and words, both 惡 (È) and 異 (Yì) have multiple meanings, which can change depending upon the context in which they are used.
The official state sanctioned Xiaodongese-Estmerish dictionary (2011 version) has the following translations:
È 惡 or 恶 Noun ① [Theology] negative/passive/female principle in cosmology ② evil/wicked/bad/foul/ill/vicious ③ (Paisha) fierce/hostile ④ (Paisha, Jin) difficult
Yì 異 or 异 Noun ① [Theology] positive/active/male principle in cosmology ② different/other ③ uncommon/unusual/special/strange/surprising ④ to distinguish/to separate ⑤ [Chemistry] iso- (forms terms relating to isomers)
The compound version of Èyì can be used either to refer to both È and Yì together or as a singular concept, or as a synonym for yinyang (陰陽 or 阴阳).
It is common for the characters for È and Yì to be paired with the character 帝 (dì, god or godhood) to create Èdì (惡帝) and Yìdì (異帝). This is used in situations where additional contextual markings may be key to differentiate its various meanings.
Milton Stuart, a 20th century linguistic historian of Xiaodongese noted that Yì (異 “different”) is an antonym of tóng (同 “same”) and proposed that the early Zohists sought to differentiate between the Primordial Kon and Yì, establishing the leap between the "I" of the Kon, to the revolutionary "I am" brought about by the emanation of Yì from the Kon.
Shaotung-Xenic (惡):
|
Shaotung-Xenic (異):
|
Cosmology
Creation
In traditional Zohist cosmology, È and Yì play different but complementary roles in the creation of the universe. The Primordial Kon was formed ex nihilo, and is an ageless, formless being without thought or consciousness. According to the Fangzi the Primordial Kon predated the creation of time, and so this stage of the universe lasted both an eternity, and never happened at all. From the Primordial Kon's essence Yì was born, and as a reaction to this È came into existence. È, however, is not composed of the essence of the Primordial Kon, qi, and where Yì was formed from the Primordial Kon, È was formed ex nihilo. As È is outside the Primordial Kon, it is not bound to the construct of linear time, and therefore has always existed. In contrast, the creation of Yì has bound the Primordial Kon to linear time, and so it will eventually perish as the qi of the Primordial Kon fades.
This is best explored in the works of the 8th century disciple of Soucius, Sengzi:
谷靈不朽 |
The Spirit of the Valley is immortal. |
| —Sengzi: from Te Pipan | —Milton Stuart |
Whereas È came into existence of singular consciousness, Yì is an emanation of the Primordial Kon's desire to exist, and so shares a consciousness with the Primordial Kon. Furthering the duality, where È is awake and restive, Yì is asleep and calm. From Yì's thoughts, driven by the deep desires of the Primordial Kon for existence, qi is directed into the creation and sustenance of reality, and with it the universe. Yì's dreams are referred to as the dreamweave (梦织 Mèngzhī), and it is within this that Sylen (世輪), the concept of reality, resides and is sustained.
The realm of Sylen was in a state of tong (singularity) until the arrival of È. By introducing the concept of shuāng (duality) to Sylen, È fundamentally changed it and changed themselves. Everything inside Sylen is considered to be in a state of shuāng, including È, who was split into the masculine Yuesing, and the feminine Dawmu, although as they also exist outside the Primordial Kon, they are also simultaneously in a state of wuji as the singular È.
This change to duality is what allowed the qi to begin the process of splitting into numerous forms, and giving rise to the creation of matter. There is no consensus between the Zohist schools as to whether Earth was a random result of this process, or a rare example of intervention by Yì to establish a "pillar which holds up the universe". All the schools agree that the Earth is now a pillar, with Tsandau advancing the idea that is has always been a pillar, while Kuoeci and Dengoq hold the position that it is not determinable by non-Ti within Sylen to know its true workings, but that the reshaping of the world by Tsumin likely fundamentally altered it and the universe.
While there is no consensus on the creation of life or man between, or inside, the Zohist schools, a common theme in the creation myth is È's sacrifice. Upon coming across a pool of pure and sacred qi (often identified as Shuideng cave, into the pool È mixed a single tear and a droplet of blood, and from it life sprang. All life is therefore composed equally of yin and yang qi. This was È's gift to humanity, that they might have a chance to escape the confines of Sylen, which has become a reality after the restructuring of the earth by Tsumin, and the teaching of the tao by Soucius.
Yì
È
History
Early Zohism
Middle Zohism
Modern
Symbolism
Natural forces
Philosophy
References
Footnotes
- ↑ Durham, Joseph (2012). Religions of Modern Coius: Traditions and Transformations. Astoria: Levine. p. 122. ISBN 978-0-415-85881-6.