Wen Zhe San Ji -- Selected Works of Zhou Zhenfu

Author: Zhou Zhenfu
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Publishing Time: Not available
Features: Excerpt: Zhu Junsheng explained the Three Yij from the Rites of Zhou, starting with the Taibu (Grand Diviner) and the Three Yij. The Three Yij refer to the Xia Yij, which begins with the Gèn trigram (Mountain); Gèn represents the mountain, hence the name Lianshan. The Shang Yij starts with the Kūn trigram (Earth); Kūn represents the earth, which contains all things, so it is called Guizang. The Zhou Yij begins with the Qián trigram (Heaven); the Qián trigram has all three, six, and nine lines as yang lines, and all six lines are yang, so it is called "Zhou Yang" (meaning "all yang"). To call it "Zhou Yì" is incorrect.
According to Zhu Junsheng, the Three Yij's "Yì" should be read as "xì," which means "shaman" or "diviner who handles tortoise divination." The character "xì" (pronounced like "xí") refers to a shaman who performs tortoise divination. Following Zhu Junsheng's explanation, "Yì" should be replaced with "xì," referring to a male shaman. According to the Shuowen Jiezi (Explaining Characters), "xì" means "one who fasts and serves the gods," and in males, it is called "xì," while in females, it is called "wū." Thus, "xì" refers to a male shaman. The Grand Diviner, who handles tortoise divination, is a separate role and does not fall under the jurisdiction of male shamans. Zhu Junsheng's theory is therefore unreliable.
A modern scholar, Wu Ruyin, in his Commentary on the Yì, states: "Yì refers to the name of divination. In the Rites of Sacrifice, it is said, 'Yì holds a tortoise and faces south, while the (emperor) unrolls his robe and faces north.' Thus, Yì is the name of divination, and the officials were named after it. In the Records of the Grand Vizier of the Western Regions, it is said, 'The (emperor) opens a book to consult the Yì.' This means the (emperor) consults the Yì through divination. In the edict of Emperor Wu of the Han dynasty regarding Luntai, it is said, 'Yì, and the hexagram obtained is Daguò.' Yì means to consult the Yì through divination. Scholars explain Yì as simple, unchanging, and changing Yì, but none of these interpretations are correct."
Shang Binghe, in his Xiangshi Xue of the Yì, cites Wu Ruyin's explanation and adds: "I believe that in the Rites of Zhou, it is said, 'One who thinks should not change.' Here, Yì also refers to divination. Simple, unchanging, and changing Yì are all uses of the Yì, but the original meaning of the character Yì is divination." According to Wu Ruyin, Yì originally referred to tortoise divination, and the officials were named after it, as mentioned in the Rites of Sacrifice. Later, divination with stalks replaced tortoise divination, and thus stalk divination was called Yì. The Yì in the Records of the Grand Vizier of the Western Regions and the Rites of Zhou refers to stalk divination. However, tortoise divination does not seem to be called Yì, and this theory remains questionable.
For example, in the Rites of Zhou, in the Spring (Ministerial Departments) section, it is said: "The Grand Diviner oversees the Three Miao methods," which refers to observing the cracks on tortoise shells for divination, a form of tortoise divination called "Three Miao," not "Three Yì." It is only when he is said to "oversee the Three Yì methods" that he is called "Three Yì." Thus, the Grand Diviner oversees both tortoise divination and stalk divination. At that time, tortoise divination was highly valued, so he was called the "Grand Diviner," not the "Grand Tortoise Diviner." However, since he frequently used divination, he was also called "Yì," referring to his oversight of the "Three Yì."
If the "Three Yì" existed first, then the officials overseeing them were called "Yì," then what is the significance of naming the "Three Yì"?