E and Yi

Representations of Èyì

Version of the Taijitu used to represent Èyì

The Yin and Yang Taiji is also used to to represent Èyì

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. 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 tong, 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

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

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 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 a Different face highlights its different nature. This is notably an antonym of the Zohist term 同 (tóng, “same”).