EPIPHANIES OF SOVEREIGNTY AND THE RITE OF JADE DISC IMMERSION IN WEFT NARRATIVES

It may state two separate claims as one.

In Han times, wei primarily meant a parallel of latitude, without any connection to predictions or the Classics.

“In Han times, wei 緯 primarily meant a parallel of latitude, without any connection to predictions or the Classics.”

• cites [26] sourceNot checked — no full text of the source

It may state two separate claims as one.

In quoted material, chenwei does not appear before the early fourth century, while the first firmly datable mentions of weishu appear to date to the fifth century CE.

“In quoted material, the former does not appear before the early fourth century, 30 while the first firmly datable mentions of the latter appear to date to the fifth century (C.E.).”

• cites [30]Not matched

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• cites [31]Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

It may state two separate claims as one.

Texts of either sort were kept in the Imperial Library until at least the Tang, and repeated prohibitions were directed only against private ownership of copies outside the palace.

“Texts belonging to either sort were kept within the Imperial Library until the Tang at least, the repeated governmental prohibitions being solely directed against private ownership of copies outside the Palace.”

• cites [33]Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

It may state two separate claims as one.

Most of this literature was lost by the Song dynasty, and only a handful of poorly transmitted texts remain today, plus thousands of excerpts quoted in Chinese and Japanese sources.

“However, most of this literature was lost by the Song 宋 dynasty (-) and only a handful of texts, poorly transmitted, remain today, plus thousands of excerpts quoted in Chinese and Japanese sources.”

• cites [33]Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim. The paper’s conclusions may not depend on it.

The senior servicemen of the first line and the ancestral temple of the sixth line from the hierarchy in Regulations Chiseled by Qian do not appear in the fivefold pattern of Examining the Charts.

“Also, the senior servicemen of the first line and the ancestral temple of the sixth line from the hierarchy in Regulations Chiseled by Qian do not appear in this fivefold pattern.”

• AssumptionThe authors state this as an assumption: The weft texts can be seen and used as an alternative source of knowledge for studying Chinese thought in the early imperial era.

It may state two separate claims as one.

Weft sources often disagree on the correlation of a given ruler with a particular color and agent, suggesting no unified system existed.

“However, weft sources often disagree on the correlation of a given ruler with a particular color and agent, suggesting that there did not exist a unified system.”

Probably not a substantial claim.

This view is particularly clear in a few passages from the Yiwei text Regulations Chiseled by Qian.

“This is particularly clear in a few passages from a “weft of the Changes” (Yiwei 易緯) known as Regulations Chiseled by Qian (Qian zuodu 乾鑿度) [no.].”

• cites [37]Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

• AssumptionThe authors state this as an assumption: The weft texts can be seen and used as an alternative source of knowledge for studying Chinese thought in the early imperial era.

Probably not a substantial claim. The paper may give no reason why it holds. It may state two separate claims as one.

In other weft texts, hierarchy is immanent in mankind because of its cosmic origin and nature, and the forms of sovereignty themselves basically correspond to cosmic norms.

“In these texts, not only is hierarchy immanent in mankind due to its cosmic origin and nature, the forms of sovereignty themselves basically correspond to cosmic norms.”

• AssumptionThe authors state this as an assumption: The weft texts can be seen and used as an alternative source of knowledge for studying Chinese thought in the early imperial era.

Probably not a substantial claim. It may state two separate claims as one.

Examining the Charts attributes social ranks to hexagrams within each monthly group: Xiaoguo corresponds to the eight hundred feudatories, Meng to the twenty-seven grand masters, Yi to the nine ministers, Jian to the three dukes, and Tai to the son of Heaven.

“in the example above, Xiaoguo corresponds to the eight hundred feudatories (babai zhuhou 八百諸侯), Meng to the twenty-seven grand masters (ershiqi dafu 二十七大夫), Yi to the nine ministers (jiu qing 九卿), Jian to the three dukes (sangong), and Tai to the son of Heaven (tianzi).”

• cites [55]Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

• AssumptionThe authors state this as an assumption: The weft texts can be seen and used as an alternative source of knowledge for studying Chinese thought in the early imperial era.

Probably not a substantial claim. The paper’s conclusions may not depend on it. It may state two separate claims as one.

These responses typically involve the timeliness or regularity of astronomical phenomena, the abundance or scarcity of harvests, and the appearance of propitious or ill-omened beasts and plants.

“Typically, these responses concern the timeliness or untimeliness and regularity or abnormality of astronomical phenomena, the abundance or paucity of harvests, and the appearance of propitious or ill-omened beasts and plants.”

It may state two separate claims as one.

Regulations Chiseled by Qian chapter 2 first connects the lines of the hexagrams with the duration of the tropical year, then gives a guideline assigning each of six days to social ranks.

“The text first connects the lines of the hexagrams with the duration of the tropical, or solar, year (“ ¼ days”), 49 then enunciates the following guideline: 以卦用事, 一卦六爻, 爻一日, 凡六日.初用事, 一日 [天王] (元士) 諸侯也.二 日大夫也.三日卿, 四日三公也.五日辟, 六日宗廟.爻辭善則善, 凶則凶.”

• cites [49]Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

• AssumptionThe authors state this as an assumption: The weft texts can be seen and used as an alternative source of knowledge for studying Chinese thought in the early imperial era.

Probably not a substantial claim. The paper’s conclusions may not depend on it. It may state two separate claims as one.

Regulations Chiseled by Qian is one of the earliest surviving weft texts and one of the very few not now fragmentary, with an extant version in two chapters.

“Not only is Regulations Chiseled by Qian one of the earliest surviving weft texts, it is also one of the very few of them today not in a fragmentary condition-the extant version has two chapters (juan 卷).”

• cites [38]Not matched

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Probably not a substantial claim. The paper’s conclusions may not depend on it.

No fewer than 176 different titles of weft texts are mentioned, including variants.

“No less than  different titles of weft texts are mentioned, including variants.”

• cites [35] sourceNot checked — no full text of the source

Probably not a substantial claim. The paper’s conclusions may not depend on it.

Regulations Chiseled by Qian describes the vertical six-line structure of hexagrams as encapsulating human hierarchy, from senior servicemen at the first line to the ancestral temple at the upper line.

“On a more technical level, the vertical, six-line structure of hexagrams is described as encapsulating human hierarchy, beginning with the first (or lower) line: 初爲元士, 二爲大夫, 三爲三公, 四爲諸侯, 五爲天子, 上爲宗廟.”

• cites [43]Not checked — no full text of the source

• AssumptionThe authors state this as an assumption: The weft texts can be seen and used as an alternative source of knowledge for studying Chinese thought in the early imperial era.

Probably not a substantial claim. The paper’s conclusions may not depend on it.

According to Yasui's own estimate, the edition contains 43% predictions, 46% weft, and 11% various other materials.

“This edition, according to Yasui's own estimate, contains % of “predictions,” % of “weft,” and % of various other materials.”

• cites [35] sourceNot checked — no full text of the source

Probably not a substantial claim. The paper’s conclusions may not depend on it. It may state two separate claims as one.

Chapter 2 of Regulations Chiseled by Qian proposes a variant of this passage and deals with a technique associating each hexagram line with a social rank.

“Interestingly, Chapter  of the same Weft text-as poorly transmitted as the first one, if not more corrupted 46proposes a variant of this passage.The text deals with a technique used to associate each hexagram line with a social rank.”

• cites [46]Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

• AssumptionThe authors state this as an assumption: The weft texts can be seen and used as an alternative source of knowledge for studying Chinese thought in the early imperial era.

Probably not a substantial claim. The paper’s conclusions may not depend on it.

In Examining the Charts, the hexagrams Xiaoguo, Meng, Yi, Jian, and Tai are allocated to the first month.

“For example, hexagrams Xiaoguo 小過, Meng 蒙, Yi 益, Jian 漸, and Tai 泰 are allocated to the first month.”

• cites [55]Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

• AssumptionThe authors state this as an assumption: The weft texts can be seen and used as an alternative source of knowledge for studying Chinese thought in the early imperial era.

It may state two separate claims as one.

Five series of twelve hexagrams are defined, but only the series called son of Heaven seems to obey an internal logic, from Fu to Kun, following the twin fluctuation of Yin and Yang throughout a full annual cycle.

“Five series of twelve hexagrams are thus defined, but only the series called “son of Heaven” seems to obey an internal logic: from the hexagram Fu 復 (Yang appearing within Yin in the eleventh month) to Kun 坤 (pure Yin in the next tenth month), it clearly follows the twin fluctuation of Yin and Yang throughout a full annual cycle.”

• cites [56]Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

• AssumptionThe authors state this as an assumption: The weft texts can be seen and used as an alternative source of knowledge for studying Chinese thought in the early imperial era.

Probably not a substantial claim. It may state two separate claims as one.

A surviving fragment of Examination of the Glorious Blessings describes a binary rule for royal succession: a first king is rooted in the Heavenly Way with qualities of family closeness and substantive frugality; once these are abandoned, a successor models the Earthly Way with reverence for the exalted and formal over-elaboration; once these are lost, the next king reverts to the heavenly profile

“One of its surviving fragments describes a simple binary rule for the succession of kings (wang 王).According to this rule, the reign of a first king is rooted in the Heavenly Way (ben tiandao 本天 道), whose qualities are “family closeness and substantive frugality” (qin qin er zhi sheng 親親而質省).Once”

• cites [60]Not matched

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• AssumptionThe authors state this as an assumption: The weft texts can be seen and used as an alternative source of knowledge for studying Chinese thought in the early imperial era.

It may state two separate claims as one.

A hierarchical pattern similar to that in the second fragment appears in another weft of the Changes, Examining the Charts, which also subsists in two chapters and has a commentary ascribed to Zheng Xuan.

“A hierarchical pattern similar to that in the second fragment above appears in another weft of the Changes, Examining the Charts (Jilan tu 稽覽圖) [no.], also subsisting in two chapters.55 Just like Regulations Chiseled by Qian, this weft text comes with a commentary ascribed to Zheng Xuan.”

• cites [55]Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

• AssumptionThe authors state this as an assumption: The weft texts can be seen and used as an alternative source of knowledge for studying Chinese thought in the early imperial era.

Probably not a substantial claim. The paper’s conclusions may not depend on it.

Chinese sources frequently contain variants of the motif that Heaven and Earth respond auspiciously or inauspiciously to a virtuous or evil reign.

“Variants of this motif abound in Chinese sources, describing the auspicious or inauspicious responses of Heaven and Earth to a virtuous or evil reign.”

Probably not a substantial claim. The paper’s conclusions may not depend on it. It may state two separate claims as one.

The meaning of weft titles is not always clear, nor in some cases is the purpose of the texts themselves or the meaning of their fragments.

“The meaning of these titles is not always clear, not to mention, in some cases, the purpose of the texts themselves and the meaning of their”

• cites [36]Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim. The paper’s conclusions may not depend on it.

Examining the Charts describes a method for distributing hexagrams in groups of five allocated to the twelve months, for a total of sixty hexagrams, leaving aside the four primary hexagrams Kan, Zhen, Li, and Dui.

“It describes a method for distributing hexagrams in groups of five allocated to the twelve months, for a total of sixty hexagrams-leaving aside the four primary hexagrams Kan 坎, Zhen 震, Li 離 and Dui 兌.”

• cites [55]Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

• AssumptionThe authors state this as an assumption: The weft texts can be seen and used as an alternative source of knowledge for studying Chinese thought in the early imperial era.

Probably not a substantial claim.

A commentary ascribed to Zheng Xuan on the first chapter of Regulations Chiseled by Qian states that Heaven and Earth, Yin and Yang already have an order of standing and precedence, so a fortiori does the Way of men.

“A commentary, ascribed to Zheng Xuan, on the first chapter exclaims: 天地陰陽尚有尊卑先後之序, 而況人道乎！”

• cites [39] sourceNot checked — no full text of the source

• AssumptionThe authors state this as an assumption: The weft texts can be seen and used as an alternative source of knowledge for studying Chinese thought in the early imperial era.

Probably not a substantial claim. The paper’s conclusions may not depend on it.

After Di Xin, Heaven's mandate passed to the Zhou house.

“After Di Xin, Heaven's mandate passed on to the house of Zhou.”

Probably not a substantial claim. The paper’s conclusions may not depend on it. It may state two separate claims as one.

King Wu's awaited epiphany was a river revelation with a fish carrying readable writing, followed by a scarlet crow made of heavenly fire.

“The expected epiphany turned out to be a fluvial revelation, which involved a fish bearing readable writings, followed by a a scarlet red crow made of heavenly fire.”

Probably not a substantial claim. It may state two separate claims as one.

In Accurate Observations, Yao sinks a jade disc in the Luo; a dark turtle with a writ on its back appears, red signs form characters, and it stops at the altar.

“Yao sunk a jade disc 166 into the [river] Luo.167 A dark turtle bearing a writ on its back appeared, scarlet red signs on its back shell forming characters, and stopped at the altar.168”

• cites [168]Not matched

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• AssumptionRests on an assumption: The color xuan is associated with the agent Water, the northern sky, and Heaven.

Probably not a substantial claim. The paper’s conclusions may not depend on it. It may state two separate claims as one.

Jie was eventually removed and the heavenly mandate passed to the Shang/Yin house.

“As we shall see further on, Jie was eventually removed and the heavenly mandate passed on to the house of Shang/Yin.”

Probably not a substantial claim. The paper’s conclusions may not depend on it.

A fragment in Accurate Observations describes a divine notification to King Wen about the role he was to play in the coming dynastic change.

“A fragment from Accurate Observations deals with the notification he received from divine powers concerning the part he was expected to play in the forthcoming dynastic change:”

It may state two separate claims as one.

Accurate Observations adds abnormal phenomena to the atrocities attributed to Di Xin, and these phenomena were read as portents of divine displeasure and cosmic disorder.

“To the atrocities ascribed to him in the Records of the Historian, 131 Accurate Observations adds abnormal phenomena, which were interpreted as portents of divine displeasure and manifestations of a state of general cosmic dysfunction.”

• cites [131]Not matched

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Probably not a substantial claim. It may state two separate claims as one.

In the Accurate Observations account, Fa took the throne but did not call himself king while Di Xin lived and the three humane ones remained loyal; he waited for Heaven's plan.

“As Zhou (Di Xin) [still] lived and the three humane ones 147 [still] adhered [to him], Heir Apparent 148 Fa had ascended the throne [but] had not proclaimed himself king.He crossed [the Yellow River] at the Meng ford.149 Midstream he received [King] Wen's mandate and awaited Heaven's”

• cites [149]Not matched

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It may state two separate claims as one.

Another Accurate Observations fragment assigns the same rite to Shun: he sinks a jade disc, a bright light appears, a yellow dragon emerges by the altar carrying a rolled chart, and the document has red signs and green characters.

“Another Accurate Observations fragment ascribes the same performance to Shun, in a similar context of fin de règne and successional incertitude.Shun sinks a jade disc in the river, provoking a flash of bright light, then a yellow dragon comes out of the water, next to the altar”

• cites [169]Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim. It may state two separate claims as one.

In Accurate Observations, King Cheng performs the rite of Yao and Shun, sinks a jade disc in the Yellow River, and after white and green clouds appear a verdant dragon carrying a chart approaches the river.

“King Cheng of the Zhou celebrated the rite of Yao and Shun.He sunk a jade disc in the [Yellow] River.White clouds rose and green clouds, drifting, arrived, then there was a verdant dragon, carrying on its back a chart, which approached the River.175”

• cites [175]Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim. The paper’s conclusions may not depend on it.

No surviving fragment documents the nature of that chart.

“Unfortunately, no surviving fragment documents the nature of the chart.”

It may state two separate claims as one.

In the Shang shu kao lingyao fragment, King Zheng of Zhao sinks a white jade disc in the Yellow River; a Black Duke emerges and says the ancestral dragon has arrived, the heavenly treasure has opened, and inside is a jade tablet one foot two inches long.

“King Zheng of Zhao 179 sunk a white jade disc in the [Yellow] River.There was a Black Duke, who emerged from the River and addressed Zheng, saying: “The ancestral dragon 180 has arrived and the heavenly treasure has opened, in the center of which there is a jade tablet [one] foot and two [inches long].”181”

• cites [181]Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim. The paper’s conclusions may not depend on it. It may state two separate claims as one.

During Di Xin's rule, ten suns fought and earth rained on Bo, the Shang/Yin capital.

“During Di Xin's rule, “ten suns conflicted and earth rained on Bo 亳,” the Shang/Yin capital.132”

• cites [132]Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim. The paper’s conclusions may not depend on it. It may state two separate claims as one.

According to Accurate Observations, Jiang Ziya went fishing by the Pan stream, and in a dream the Northern Dipper god suggested attacking Di Xin.

“According to Accurate Observations, the Elder Duke (taigong 太公)-Jiang's later honorific title as a renowned strategist 139 -went fishing by the Pan stream 磻溪 (a tributary of the river Wei 渭 in modern Shaanxi).In a nightly dream, the god of the Northern Dipper (Beidou shen 北斗神) suggested to him the idea of attacking Di Xin.140”

• cites [140]Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim. The paper’s conclusions may not depend on it. It may state two separate claims as one.

The revelation to Jiang Ziya included the promise that he would be enfeoffed with Qi, and Jiang asserted this promise when he met King Wen.

“Interestingly, this revelation bestowed upon Jiang Ziya included the statement of his future reward-to be enfeoffed with the state of Qiand Jiang explicitly put forth this claim when he met with King Wen.”

Probably not a substantial claim. The paper’s conclusions may not depend on it. It may state two separate claims as one.

In variants, the two rites are merged, and King Cheng receives a single document called the Chart of the Dark Shell from a dragon.

“In variants of the fragment ascribed to the same text, both rites are conflated into a single one, King Cheng being granted revelation of a single document, named “Chart of the Dark Shell” (Xuanjia zhi tu (元) [玄] 甲之圖), by a dragon.176”

• cites [176]Not matched

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Probably not a substantial claim. The paper’s conclusions may not depend on it. It may state two separate claims as one.

Di Xin finally killed himself by burning while his dynasty was destroyed.

“have finally committed suicide, “burning” while “[his] dynasty was annihilated.”133”

• cites [133]Not matched

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Probably not a substantial claim. The paper’s conclusions may not depend on it. It may state two separate claims as one.

Ji Chang, commonly called King Wen, did not formally hold supreme power, but he prepared his descendants' kingship by expanding Zhou territory at Shang/Yin expense.

“Ji Chang 姬昌 of Zhou is commonly referred to as King Wen 文王, although he did not officially hold supreme power but laid the ground for his descendants' effective kingship by expanding his territorial control at the expense of Shang/Yin suzerainty.”

It may state two separate claims as one.

Shen Yue's acquaintance with weft material is evident throughout his treatise, where he names only about a dozen sources, seven of them weft texts.

“His acquaintance with weft material is manifest throughout this treatise, in which he names only about a dozen sources, seven of which are weft texts.”

It may state two separate claims as one.

As soon as he was enthroned, Guangwu ordered scholars to collate such documents, resulting in an official edition spread in 56.

“As soon as he had been enthroned, he had ordered scholars to collate all such documents, resulting in an official edition spread in the Empire in , shortly before his death.”

• cites [22]Not matched

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Probably not a substantial claim. The paper’s conclusions may not depend on it.

The earliest application of weft to predictions related to the Classics is sometimes ascribed to Zheng Xuan.

“The earliest application of “weft” to predictions related to the Classics is sometimes ascribed to Zheng Xuan 鄭玄 (- C.E.).”

• cites [28] sourceNot checked — no full text of the source

Probably not a substantial claim. The paper’s conclusions may not depend on it. It may state two separate claims as one.

In the Shi ji, tushu usually denotes maps and administrative documents, a meaning retained in the Han shu and later dynastic histories except for obvious references to the River Chart and Luo Writ.

“elsewhere in the Records of the Historian, the phrase tushu usually denotes maps and administrative documents, 10 a meaning the Book of the Han and later dynastic histories would retain, except in cases of obvious reference to the aforementioned River Chart and Luo Writ.”

• cites [10]Not checked — no full text of the source

Probably not a substantial claim. The paper’s conclusions may not depend on it.

A prediction from a perfected person named Chijing zi was joined to Xia Heliang's book and stated that the Han mandate had reached a cyclical juncture requiring renewal.

“To the book, submitted by the esoteric technician Xia Heliang 夏賀良 with full support from the official Li Xun 李尋 (fl.- B.C.E.), was joined a prediction (chen) from a perfected person (zhenren 真人) named Chijing zi 赤 精子, stating that the mandate of sovereignty of the Han had reached a cyclical juncture where it must be renewed.”

• cites [13] sourceNot checked — no full text of the source

It may state two separate claims as one.

Weft theories helped shape early imperial ideas of sovereignty and legitimacy, remained active through the early medieval era, and had lasting effects on politics and liturgy.

“Weft theories contributed to the formation of the early imperial ideas of sovereignty and legitimacy and remained active throughout the early medieval era, having a lasting impact on the political sphere as well as liturgical practices intended to reenact the transcendent experience of epiphany.”

• AssumptionThe authors state this as an assumption: The weft texts can be seen and used as an alternative source of knowledge for studying Chinese thought in the early imperial era.

It may state two separate claims as one.

In an edict of 5 BCE, Emperor Ai first saw the revelation as a token of Han receiving the mandate, then within two months rejected it as false and punished its proponents, pretexting inefficient reforms.

“In an edict dated  B.C.E., Emperor Ai eagerly saw in this revelation the token of the reception of the mandate of sovereignty (shou ming zhi fu 受命之符) by the Han dynasty, only to change his mind less than two months later, rejecting it as false and punishing its proponents, under the pretext that the reforms they had advocated had proved inefficient.”

• cites [13] sourceNot checked — no full text of the source

Probably not a substantial claim. The paper’s conclusions may not depend on it.

The phrase fuming combines a token (fu) with an order (ming), denoting the mandate of sovereignty conferred by Heaven on kings or emperors.

“Probably inspired by Emperor Ai's edict, the phrase fuming combines a token (fu 符), originally a “symbol” or tessera used for authentication, 16 with an order (ming 命), here denoting the mandate of sovereignty conferred by Heaven upon kings or emperors.”

• cites [16] sourceNot checked — no full text of the source

It may state two separate claims as one.

About a century later, Wang Chong's Lun heng, which criticizes predictions while frequently mentioning them, still uses phrases such as chenshu miwen.

“About a century later, Wang Chong's 王充 Lun heng 論衡 (c. C.E.), which criticizes predictions while frequently mentioning them, still uses phrases such as chenshu miwen 讖書祕文 (“predictive writings and secret texts”).”

• cites [27]Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim. The paper may give no reason why it holds. It may state two separate claims as one.

The documents referred to by chen and shu in the Huainanzi must be distinguished from Han-era predictive writings and have no relationship with the Classics.

“Whatever documents the Huainanzi thus referred to, they must be distinguished from what would also be called “predictive writings” in the Han 漢 ( B.C.E.-  C.E.) era.In particular, they bear no relationship with the Classics (jing 經).”

Probably not a substantial claim. It may state two separate claims as one.

The second Chun qiu yuanming bao fragment states that reception of the mandate is made obvious by the order of Heaven and Earth, so the ruler must move residence, modify titles, adopt a new calendar, and change vestment color to make the heavenly mandate clear.

“The reception of the mandate by the ruler is made luminously obvious by the order of Heaven and Earth.Therefore he must move his residence, modify titles, adopt a new calendar, 81 and change the color of vestments, so as to make clear the heavenly mandate, treasure of the saints.”

Probably not a substantial claim. It may state two separate claims as one.

The present study is mostly based on disconnected quotations ascribed to a dozen weft sources, often examined out of their original context because of their fragmentary nature.

“The present study is mostly based on disconnected quotations ascribed to a dozen weft sources, often examined out of their original context due to their fragmentary nature.”

Probably not a substantial claim.

The emphasis in Gongsun Hong's passage is not on stellar order itself but on a generalized harmony spanning microcosm to macrocosm and the propitious effects of the ruler's virtue and enlightenment.

“Here the emphasis is not on stellar order itself, but rather on a generalized state of harmony, which encompasses all levels from the micro-to the macrocosm-the person, the family, society as a whole, remote regions, and natural as well as supernatural phenomena-and the propitious effects of the ruler's virtue (de 德) and enlightenment (ming 明).”

Probably not a substantial claim. It may state two separate claims as one.

The first Chun qiu yuanming bao fragment states that a king cannot ascend if feudatories do not accept his political authority, cannot rule if authority does not originate in him, his orders lack legality if not received from Heaven, and Heaven cannot effect transformation if it cannot normalize its origin.

“諸侯不上奉王之 [正] (政), 則不得即位. [正] (政) 不由王出, (則) 不得 [焉正] (爲政). 王不承於天以制號令, 則無法. 天不得正其元, 則不得成其化也.”

Probably not a substantial claim. The paper’s conclusions may not depend on it. It may state two separate claims as one.

The fragment states that reverence and formality were each born out of the limitations of the preceding principle, loyalty and reverence respectively.

“The fragment states that the second and third principles (reverence and formality) were each born out of the limitations of their respective preceding principle (loyalty and reverence).”

Probably not a substantial claim.

According to Regulations Chiseled by Qian, both human society and the hexagrams of the Changes share a vertical logic, expressed in the context of prognostication and reversal of fortune.

“According to Regulations Chiseled by Qian, the structures both of human society and of the hexagrams of the Changes share a vertical logic, expressed here in the basic context of prognostication and reversal of fortune.”

• AssumptionThe authors state this as an assumption: The weft texts can be seen and used as an alternative source of knowledge for studying Chinese thought in the early imperial era.

Probably not a substantial claim. The paper’s conclusions may not depend on it.

In Gongsun Hong's proposal, harmony of the ruler's virtue above and the people below leads through a chain to harmony of Heaven and Earth, bringing seasonal wind and rain, sweet dew, abundant crops, livestock, auspicious plants, and no premature death.

“今人主和德於上, 百姓和合於下, 故心和則氣和, 氣和則形和, 形和則聲和, 聲 和則天地之和應矣.故陰陽和, 風雨時, 甘露降, 五穀登, 六畜蕃, 嘉禾興, 朱草 生, 山不童, 澤不涸.此和之至也.”

Probably not a substantial claim. It may be too vague to check against evidence. The paper’s conclusions may not depend on it.

Because of the thematic richness of the corpus, data of different natures naturally coexist in it.

“Due to the thematic richness of the corpus, data of different natures naturally coexist therein-hence the Prévert inventory quoted above.”

Probably not a substantial claim. The paper’s conclusions may not depend on it. It may state two separate claims as one.

Yasui Kozan and Nakamura Shohachi collected full texts and fragments and compiled the weft corpus as a six-volume critical edition titled Isho shusei.

“Yasui Kozan 安居香山 (-) and Nakamura Shohachi 中 村璋八 carefully collected both materials-full texts and fragmentsand compiled what may be called the weft corpus, published as a sixvolume critical edition under the title Isho shusei 緯書集成.”

• cites [34]Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim. The paper’s conclusions may not depend on it.

Zhang Huiyan invites the reader to distinguish this technique from the usual method of pairing trigrams and hexagrams with calendar data, known as guaqi.

“The mid-Qing 清 (-) dynasty exegete Zhang Huiyan 張惠言 (-) invites the reader to distinguish this technique from the usual method of pairing trigrams and hexagrams with calendar data, known as guaqi 卦氣 (“diagrams and pneumata”).”

• cites [47]Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

It may state two separate claims as one.

The model leaves little room for human personality and creativity, but this is justified by the view that the person of the ruler partakes of universal equilibrium.

“That such a model leaves little room for human personality and creativity is obvious, but finds its justification in the simple fact that the person of the ruler is viewed as partaking of universal equilibrium.”

• AssumptionThe authors state this as an assumption: The weft texts can be seen and used as an alternative source of knowledge for studying Chinese thought in the early imperial era.

Probably not a substantial claim. The paper’s conclusions may not depend on it.

Accession of a new ruler implies many symbolic and practical adjustments designed to reflect and espouse the change of macrocosmic regimen.

“Besides a change of regnal title, the accession of a new ruler implies many symbolic and practical adjustments designed to reflect and espouse the change of macrocosmic regimen.”

Probably not a substantial claim. It may be too vague to check against evidence. It may state two separate claims as one.

These data can be interpreted as a clear rhetorical manifestation of the well-known interweaving of socio-political and cosmological concerns in classical China, or as reflecting the mutual construction of cosmology and power.

“It is tempting to interpret these data as being a clear rhetorical manifestation of the well-known interweaving of socio-political and cosmological concerns in classical China, or as reflecting “the mutual construction of cosmology and power,” to quote Aihe Wang.”

• cites [59] sourceNot checked — no full text of the source

• AssumptionThe authors state this as an assumption: The weft texts can be seen and used as an alternative source of knowledge for studying Chinese thought in the early imperial era.

Probably not a substantial claim. It may state two separate claims as one.

Substantive and formal changes recur cyclically, succeeding when they reach their limit and beginning again when the cycle completes.

“The substantive and the formal change as they recur, succeeding to one another when they reach their limit and beginning again when their cycle is complete.”

Probably not a substantial claim.

The person chosen by Heaven may ascend only after all feudatories recognize his legitimacy, confirming he is the right candidate.

“The person chosen by Heaven to assume monarchical power may only ascend the throne once all the feudatories have recognized his legitimacy, thereby confirming that he is the right candidate.”

Probably not a substantial claim. It may be too vague to check against evidence. The paper’s conclusions may not depend on it. The paper may give no reason why it holds. It may state two separate claims as one.

The whole passage from which this excerpt comes is not entirely clear and it is tempting to regard it as textually corrupt.

“The whole passage this excerpt comes from is not entirely clear and it is tempting to regard it as being textually corrupt.”

Probably not a substantial claim. It may state two separate claims as one.

A surviving Chun qiu ganjing fu fragment says the human ruler contains Heaven's light, relies on the Northern Dipper, levels the Seven Regulators, and holds the eight extremities; when the enlightened lord's Way is rectified, sun and moon are resplendent and the five planets regulated.

“The ruler of humans contains the light of Heaven, relies on the Northern Dipper, 70 levels the Seven Regulators, 71 and holds the eight extremities [of the world].Therefore [when] the Way of the enlightened lord and saintly person is rectified, then the sun and moon are resplendent and the five planets regulated.”

• cites JushūIsho shusei, 4A:183Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim. The paper’s conclusions may not depend on it.

All these instances occur against the technical background of a text whose main purpose, according to Nielsen, was to correlate the hexagrams of the Changes with first-century CE calendars in order to calculate the duration of the Han dynasty and support Guangwu's accession.

“It should also be emphasized that all the instances above occur against the technical background of a text whose main purpose was, according to Nielsen, “[to correlate] the hexagrams of the Book of Changes with the calendars known in the first century [C.E.] in order to be able to calculate the duration”

• cites [54]Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim. The paper’s conclusions may not depend on it.

A Xiaojing wei fragment of uncertain date says that when a ruler's virtue is great, the Dipper and Polar Star shine brightly and sweet dew falls.

“主德大, 則斗極星明, 甘露下.”

• Also stated in: § . · plain

  “When the ruler's virtue is grand, the stars of the Dipper 61 and the Polar Star 62 are luminous and sweet dew descends.”

• cites JushūIsho shusei, 5:114Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim. The paper’s conclusions may not depend on it.

The heavenly mandate is manifest when the new calendar is adopted.

“The Heavenly mandate is manifest when the new calendar is adopted.”

It may state two separate claims as one.

The figures added to the ranks alter the reference to Zhou officialdom only in the case of the nine ministers, which Hucker documents for the entire imperial era but not earlier.

“It may be noted that the figures added to the ranks-, , , and alter the reference to Zhou officialdom only in the case of the nine ministers, which Hucker documents for the entire imperial era, but not”

• cites [58]Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim. The paper’s conclusions may not depend on it.

During the Former Han, Meng Xi was one of the leading theorists of this method.

“During the Former Han 前漢 dynasty ( B.C.E.- C.E.), “one of the leading theorists” of this”

• cites [48]Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim. It may state two separate claims as one.

The logic of this sequence implies that a sovereign ruling by virtue of the South must have a successor ruling by virtue of the center, and so on, making individual free will secondary.

“Here again, whatever individuality and free will may have been conceded to the Verdant Emperor and his twenty-seven successors would seem to be of secondary import to (since it is totally absent from) the logic at work, which implies, for example, that a sovereign ruling by virtue of the South (agent Fire and color red) must have a successor ruling by virtue of the center (agent Soil and color yel”

Probably not a substantial claim. The paper’s conclusions may not depend on it. It may state two separate claims as one.

This threefold system assigns King Wen's guiding principle to the lowest rank, perhaps departing from traditional high Confucian regard for Zhou kingship.

“This threefold system assigns King Wen's guiding principle to the lowest rank, thus perhaps departing from the traditional high Confucian regard for Zhou kingship.”

Probably not a substantial claim.

This binary cycle leaves out the third component, the Human Way.

“Once these earthly qualities in turn are lost, the next king then reverts to the former heavenly profile-an explicit case of binary cycle, which leaves out the third component we more than half expect to find next: the Human Way.”

Probably not a substantial claim. It may state two separate claims as one.

The weft texts are considered, and often prove, corrupted because of repeated proscription, loss, unclear transmission, and suspected forgery; even after correcting obvious errors, the risk of misinterpretation may never be totally excluded.

“In addition to their heterodox reputation, they are considered (and often prove to be) corrupted due to their textual history of repeated proscription, loss, unclear transmission lines, and suspected forgery.Even though the most obvious errors can be corrected, the risk of misinterpretation may never be totally excluded.”

Probably not a substantial claim. The paper’s conclusions may not depend on it.

Zheng Xuan's commentary probably owes something to the later strata of the composite Zhuangzi.

“Zheng's commentary probably owes something to the later strata of the composite Zhuangzi 莊子.”

• cites [40]Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim. It may state two separate claims as one.

Chun qiu ganjing fu contains a sequence in which the Verdant Emperor began twenty-eight generations, and successive annihilations are attributed to the Wing, Northern Dipper, Triaster, Tumulus, and Chamber.

“蒼帝之始二十八世, 滅蒼者翼也.滅翼者斗, 滅斗者叄, 滅叄者虛, 滅虛者房.”

• cites JushūIsho shusei, 4A:186Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim.

Read through Five Agents theory, the fragment unfolds a spatiotemporal sequence: Verdant Emperor (East), Yao (South), Shun (center), Yu (West), Tang (North), and King Wen (East again).

“Thus commented upon in the light of the Five Agents theory, the fragment appears to unfold the following spatiotemporal sequence of sovereigns, beginning and ending in the eastern quadrant: Verdant Emperor (East), Yao 堯 (South), Shun 舜 (center), Yu 禹 (West), Tang 湯 (North), and King Wen 文王 (East again).”

Probably not a substantial claim. The paper’s conclusions may not depend on it.

An anonymous commentator, perhaps Song Jun, adds names of mythic rulers to the sequence.

“The anonymous commentator-perhaps the third-century scholar Song Jun 宋均, who is named in the majority of fragments of this text to which a commentary is attached-adds names of mythic rulers to the sequence in the following manner:”

It may state two separate claims as one.

In Sima Qian's era, prophecy remained part of technical lore, and the major production of political predictions and mandate omens under Wang Mang and Guangwu had not yet occurred.

“Prophecy still belonged to the lore of the technicians in Sima Qian's time, and the climactic production of political predictions and”

Probably not a substantial claim. The paper’s conclusions may not depend on it. It may state two separate claims as one.

Shang shu zhonghou contains a passage saying that when Fu Xi possessed the world, a dragon-horse carrying a chart came out of the Yellow River; Fu Xi followed it and drew the eight trigrams, and the turtle writ was emitted by the Luo.

“伏羲氏有天下, 龍馬負圖出于河, 遂法之畫八卦, 又龜書洛出之也.”

• cites JushūIsho shusei, 2:73Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

It may state two separate claims as one.

Weft fragments challenge the accepted view that the successive systems were fixed and that material not fitting them was later interpolation.

“Weft fragments challenge the received understanding of these successive systems as being fixed and of occurrences not fitting in them as betraying later interpolations.”

Probably not a substantial claim. The paper’s conclusions may not depend on it. It may state two separate claims as one.

According to the Records of the Historian, Yao ordered Yu's father Gun to control Yellow River flooding; Gun tried for nine years with stone embankments, failed, and was executed; Shun ordered Yu to resume; Yu designed canals to direct overflow to the sea; work lasted thirteen years and succeeded.

“According to the well-known account in the Records of the Historian, Yao had ordered Yu's father, Gun 鯀, to find a means to control the repeated flooding of the Yellow River.Gun had attempted for nine years to confine the waters within stone embankments but had eventually failed and been executed.Having succeeded Yao, Shun ordered Yu to resume his father's assignment.Yu agreed.However, rather than”

Probably not a substantial claim. The paper’s conclusions may not depend on it.

A first fragment in that text recounts that a phoenix released a chart it carried in its mouth before the Yellow Emperor, who kowtowed twice before accepting it.

“A first fragment recounts how a phoenix released a chart (tu) it carried in its mouth in front of the Yellow Emperor, who kowtowed twice before accepting it.”

Probably not a substantial claim. The paper’s conclusions may not depend on it.

In Germ of the Primordial Mandate, the story is told differently, though still in a fluvial context.

“In Germ of the Primordial Mandate, the story is told quite differently, though still in a fluvial context.”

Probably not a substantial claim. It may state two separate claims as one.

In a variant of that fragment, Confucius tells how Yao led Shun and others to Mount Shou and the Yellow River, where five old men said the River Chart would arrive to inform the emperor of tenure, policy, writs, charts, and tokens; then a dragon appeared holding a jade envelope, and the five old men flew off as shooting stars into the Solar Door.

“堯率舜等, 遊於首山, 觀於黃河, 有五老遊於河渚.一老曰: 河圖將來告帝期.二老曰: 河圖將來告帝謀.三老曰: 河圖將來告帝書.四老曰: 河圖將來告帝 圖. 五老曰: 河圖將來告帝符.”

• cites JushūIsho shusei, 5:130Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim. The paper’s conclusions may not depend on it. It may state two separate claims as one.

A separate fragment divulges the chart's contents: the Yellow Emperor received the chart containing the Five Beginnings-origin as beginning of pneuma, spring as beginning of four seasons, king as beginning of mandate reception, normative month as beginning of governance and moral tuition, and duke ascending throne as beginning of a unified state.

“黃帝受圖, 有五始.元者, 氣之始.春者, 四時之始.王者, 受命之始.正月者, 政 教之始.公卽位者, 一國之始.”

Probably not a substantial claim. It may be too vague to check against evidence. The paper’s conclusions may not depend on it. It may state two separate claims as one.

Tang's title shows both a correspondence between human society and stellar order and the transcendent character of Chinese sovereignty.

“Just like the correlation between mythic rulers and constellations, Tang's title exemplifies not only the congruence between human society and stellar (heavenly) order, but also the transcendent nature of Chinese sovereignty.”

• AssumptionRests on an assumption: There is a valid correlation between mythic rulers and constellations.

Probably not a substantial claim. The paper’s conclusions may not depend on it. It may state two separate claims as one.

The next fragment partly compensates, though the change of divine emissary could indicate a distinct revelation: it says Emperor Tang wandered by the river, a scarlet dragon came out carrying a chart; the chart was scarlet like brocade in a scarlet jade coffer with white jade label, yellow pearl plaster, and dark jade mirror; an inscription said it was a pure chart bestowed by the dragon upon Yi

“唐帝遊河渚, 赤龍負圖以出.圖赤色如錦狀, 赤玉爲匣, 白玉爲檢, 黃珠爲泥, (元) [玄] 玉爲鑑.章曰: 天皇上帝合神制署天上帝孫伊 (克) [堯] 龍潤 (滑圓) [涓圖] 在唐典.(右) [太] 尉舜等百二十臣發視之, 藏之大麓.”

• cites JushūIsho shusei, 4A:28Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim.

The fragment recounts that as soon as Fu Xi acceded, two supernatural beasts emerged from the two central rivers as emissaries revealing the River Chart and Luo Writ.

“The fragment recounts how, as soon as Fu Xi acceded to the throne, two supernatural beasts sprang out of the two central rivers, emissaries sent to reveal to Fu Xi two esoteric documents, the famous River Chart and Luo Writ.”

Probably not a substantial claim. The paper’s conclusions may not depend on it. It may state two separate claims as one.

Other fragments give variant accounts, including one saying that in Yao's time a dragon-horse holding a shell with emerald and scarlet signs approached the top of the altar; the shell resembled a turtle carapace, nine feet broad and long, round and flat-topped, and bore five-colored signs showing constellation demarcations, the intervals of the Northern Dipper norm, and records/annals of sovereign

“堯時, 龍馬銜甲, 赤文綠色, 臨壇上.甲似龜背, 廣袤九尺, 圓理平上.五色文有 列星之分, 斗正之度, 帝王錄紀, 興亡之數.”

• cites JushūIsho shusei, 2:75Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim. The paper’s conclusions may not depend on it. It may state two separate claims as one.

After Shun's death, because Shun's son Shang Jun seemed incapable, the feudatories turned to Yu, who had earned gratitude, and Yu peacefully ascended the throne.

“After the death of Shun, whose son Shang Jun 商均 did not seem capable of ruling the empire, the feudatories turned to Yu instead, who had earned the gratitude of the relieved populations.Yu peacefully ascended the throne.”

Probably not a substantial claim. The paper’s conclusions may not depend on it.

On this newly erected religious site, peculiar meteorological phenomena introduced the appearance of a supernatural creature carrying a solid, shell-shaped document.

“On this newly erected religious site, peculiar meteorological phenomena then introduced the appearing of a supernatural creature carrying in its mouth a solid, shell-shaped document.”

Probably not a substantial claim. The paper’s conclusions may not depend on it. The paper may give no reason why it holds.

Fu Xi is the first of the Three August Ones in most sources of traditional Chinese historiography.

“Our survey naturally begins with Fu Xi 伏羲, the first of the Three August Ones (sanhuang 三皇) in most of the sources of traditional Chinese historiography.”

It may state two separate claims as one.

This justified the congruence of the Han dynasty with loyalty, the highest rank corresponding to the unifying principle of Heaven.

“Thus was justified the congruence of the Han dynasty with loyalty-the highest rank, corresponding to the unifying principle of Heaven (tiantong 天統).”

Probably not a substantial claim.

For the author behind the Germ fragment, the story's key feature is the epiphanic handover of a revealed document from one ruler to the next.

“At least for the author of the text the fragment derives from, the most important feature of the story is unquestionably the epiphanic transfer of a revealed document from one ruler to the next.”

Probably not a substantial claim. The paper’s conclusions may not depend on it.

Accurate Observations introduces Yao, the fifth ruler in the opening chapter of the Records of the Historian.

“Accurate Observations then introduces the fifth ruler mentioned in the opening chapter of the Records of the Historian, 107 Yao.”

Probably not a substantial claim.

A mandate from Heaven is double-edged, since Heaven can withdraw it with the same authority with which it granted it.

“But sovereignty sanctioned from above is a double-edged weapon, for Heaven may signify its taking back of the mandate as authoritatively as it had conferred it.”

Probably not a substantial claim. The authors may not put it forward as true. The paper’s conclusions may not depend on it.

In the Accurate Observations version, the attached anonymous commentary suggests that the Yellow Emperor conformed his governance to stellar order.

“In the Accurate Observations version, it is interesting to note that the attached (and anonymous) commentary suggests that the Yellow Emperor conformed his governance to stellar order.”

Probably not a substantial claim.

The closing reference to the writ of the sparrow implies that King Wu's experience repeated or directly continued King Wen's earlier investiture.

“The final allusion to the “writ of the sparrow” (queshu 雀書) suggests that the whole experience was a reenactment, or a direct extension, of King Wen's past investiture.”

Probably not a substantial claim. The paper’s conclusions may not depend on it. It may state two separate claims as one.

Jie's morally deficient rule provoked cosmic displeasure, shown by yellow mist from the earth, blood rain from Heaven, and collapsing mountains.

“Expectedly, such a governmentally and morally deficient virtue soon provoked cosmic discontentment, which became manifest as”

• cites [130]Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim. The paper’s conclusions may not depend on it. The paper may give no reason why it holds. It may state two separate claims as one. The quote only partly states this claim.

In the abridged version, a phoenix replaces the red sparrow or crow, the same creature that appears in accounts of revelations to the Yellow Emperor and Shun.

“this abridged rendition, the same beast which appeared in the narratives of the revelations bestowed upon the Yellow Emperor and Shun.”

Probably not a substantial claim. It may state two separate claims as one.

Political legitimacy and succession of sovereigns are at the core of weft ideology; weft authors singled out each new ruler by extraordinary conception or birth and peculiar bodily features, and constructed sovereignty based on supernatural appointment and postenthronement thanksgiving performances.

“It is well known that political legitimacy and the succession of sovereigns are at the core of weft ideology, and that the authors of weft texts singled out every new ruler by means of extraordinary conception or birth and peculiar bodily features, and constructed a concept of sovereignty based on stories of supernatural appointment and of postenthronement thanksgiving performances to the highest”

Probably not a substantial claim. The paper’s conclusions may not depend on it.

The revelation is again crucial to the chosen recipient.

“Again the revelation is of crucial import to the chosen recipient.”

It may state two separate claims as one.

The object granted Yao had the shape of a large back half of a turtle shell-perhaps reminiscent of the heat-fissured plastron used by diviners-covered with symbolically colored signs revealing knowledge of astronomy, calendar, historiography, and prediction of kings' fates, likely including Yao's own.

“The object granted Yao had the shape of a large back half of a turtle shell-reminiscent perhaps of the heat-fissured front half (plastron) used by diviners-covered with symbolically colored signs revealing crucial knowledge concerning astronomy, the calendar, historiography, and how to predict the fate of kings, in all likeliness including Yao's own.”

It may state two separate claims as one.

Weft literature attributes a performance of Yao's rite to the founder of the first Chinese empire, and the fragment's narrative structure follows the same pattern as the earlier cases.

“Weft literature also ascribes a performance of Yao's rite to the founder of the first Chinese empire.Although the scriptural contents of the jade tablet are missing, the narrative structure of the fragment is evidently based on the same pattern as those dealt with above.”

Probably not a substantial claim. The paper’s conclusions may not depend on it.

In the Duke Mu of Qin fragment, the heavenly messenger appears as a sparrow, but white rather than red, as in King Wen's case.

“As in the case of King Wen of Zhou above, the heavenly messenger takes the guise of a sparrow, only it is now white, not red.”

It may state two separate claims as one.

Although Sima Qian's opening chapters omit detailed accounts of ancient esoteric experiences with direct political implications, such material existed in his time.

“And yet, even though Sima Qian did not include detailed accounts of ancient traditions of esoteric experiences with direct political implications in the openings chapters of his work, such material existed in his time.”

Probably not a substantial claim. The paper’s conclusions may not depend on it. It may state two separate claims as one.

Two further fragments add that phoenixes alit at court, vermilion grass sprouted in the suburbs, blessed grain proliferated, sweet dew soaked fields, and luscious springs sprang in the mountains; Yao built an altar next to the Yellow River and Luo.

“鳳凰止庭, 朱草生郊, 嘉禾孳連, 甘露潤液, 醴泉出山.修壇河洛.”

• cites JushūIsho shusei, 2:76Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim. The paper’s conclusions may not depend on it. It may state two separate claims as one.

Another Shang shu zhonghou fragment introduces Huang Di, who is either the last of the Three August Ones or the first of the Five Emperors according to the sources.

“Another fragment of the same text introduces Huang Di, the Yellow Emperor, who is either the last of the Three August Ones or the first of the Five Emperors (wudi 五帝) according to the sources:”

It may state two separate claims as one.

The Five Beginnings are a recurring theme in exegesis of the opening entry of the Spring and Autumn chronicle and perhaps owe something to ideas ascribed to Dong Zhongshu.

“A recurring theme in the exegesis of the opening entry of the Spring and Autumn chronicle of Lu, 101 these Five Beginnings owe perhaps something to the ideas ascribed to Dong Zhongshu.”

• cites Huang Guozhen, Dong Zhongshu Chunqiu fanlu yu weishu Chun qiu weiNot matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim. The paper’s conclusions may not depend on it. It may state two separate claims as one.

Another fragment says a bright light shone on the Yellow River, favorable pneumata blocked the four directions, white clouds rose, a whirlwind shook the waters, and a dragon-horse holding a shell with emerald and scarlet signs approached the altar, released the shell-chart, and left.

“榮光起河, 休氣四塞, 白雲起, 回風搖.龍馬銜甲, 赤文綠色, 臨壇止霽, 吐甲圖 而䠠.”

• cites JushūIsho shusei, 2:76Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim. The paper’s conclusions may not depend on it. It may state two separate claims as one.

Traditional historiography regards Yu as Shun's successor and first ruler of the Xia dynasty, marking the beginning of hereditary monarchy in China.

“Traditional historiography regards Shun's successor, Yu or Yu the Great 大禹, as the first ruler of the Xia dynasty, which is regarded as marking the beginning of hereditary monarchy in China.”

Probably not a substantial claim. The paper’s conclusions may not depend on it. It may state two separate claims as one.

That fragment says Emperor Xuan cast the constellations and arrayed the eternal rotation of the Northern Dipper; Heaven and Earth communicated favorably and the Five Agents transformed periodically; the dragon chart appeared and the turtle writ inspired awe, transmitted to Xuan Yuan in scarlet signs and emerald characters.

“帝軒提像, 配永循機.天地休通, 五行期化.河龍圖出, 洛龜書威, 赤文 (像) [綠] 字, 以授軒轅.”

• cites JushūIsho shusei, 2:73Not matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim. The paper’s conclusions may not depend on it. It may state two separate claims as one.

Fu Xi used the River Chart as a model to conceive the eight trigrams, which would not have been possible without the prior dragon-horse epiphany.

“Fu Xi used the former as a model to conceive the eight trigrams, which could not have been possible without the prior dragonhorse epiphany.”

Probably not a substantial claim. The paper’s conclusions may not depend on it.

In the same fragment, the dragon first appeared to Yao's mother bearing a chart prophesizing the birth, with a graphic depiction of Yao's future bodily appearance.

“In the same fragment, the dragon first appeared to Yao's mother bearing on its back a chart (tu) prophesizing the birth, with a graphic depiction (tu) of Yao's future bodily appearance.”

Probably not a substantial claim. It may be too vague to check against evidence. It may state two separate claims as one.

The basic definition of sovereignty in imperial China was theocratic, or more accurately cosmocratic, making the label theocracy for any specific Chinese imperial political entity tautological.

“The basic definition of sovereignty in imperial China was theocratic, or more accurately cosmocratic, and therefore, calling any specific political entity in Chinese imperial history a”

Probably not a substantial claim. The paper may give no reason why it holds. It may state two separate claims as one.

Counterexamples of bad rulership such as Jie and Zhou could inspire imperial hopefuls and provide propaganda tools to justify a dynastic change.

“Excessive counterexamples of rulership such as Jie (Di Gui) and Zhou (Di Xin) could inspire imperial hopefuls and provide them with adequate propaganda tools to justify the cosmic need for a dynastic change.”

Probably not a substantial claim. The paper may give no reason why it holds.

Long before Ban Biao's On the Mandate of Kings, ideas that later crystallized into weft narratives of sovereignty contributed to a concept of political legitimacy depending solely on cosmic mechanisms and therefore theoretically unchallengeable by human designs.

“Long before Ban Biao wrote his short essay On the Mandate of Kings, the ideas which later crystallized into the weft narratives of sovereignty contributed to the formation of a concept of political legitimacy as depending solely on cosmic mechanisms and therefore-at least in theory-unchallengeable by human designs.”

It may state two separate claims as one.

A transcendent and hence unquestionable legitimacy was conferred on the Chinese monarch, especially useful in unstable and competitive contexts.

“A transcendent, hence unquestionable legitimacy was thus conferred upon the monarch, especially useful in contexts of instability and competition.”

It may state two separate claims as one.

Ban Biao's On the Royal Mandate did not create a new theory of transcendent sovereignty but reformulated earlier ideas found in weft fragments, including that the sacred vessel of rule must be given from on high and that omens testify to divine selection.

“When Ban Biao composed his essay On the Royal Mandate, he was not creating ex nihilo a new theory of transcendent sovereignty but reformulating earlier ideas such as those found in weft fragments-including that”

It may state two separate claims as one.

This similarity indicates an intertextual relationship among weft texts, the treatise, and the bamboo annals commentary, or at least that the three works drew on common sources.

“This points to the existence of an intertextual relationship between weft texts, this treatise, and the bamboo annals commentary-or at least that these three works derived their materials from common sources.”

It may state two separate claims as one.

Weft texts were repeatedly prohibited for political motives, even though scholars had condemned their heterodoxy.

“Consequently, even though scholars had soon condemned their heterodoxy, it was naturally for political motives that weft texts came to be repeatedly prohibited.”

It may state two separate claims as one.

In China, unlike France and England where hereditary right was indefeasible, the monarch could not freely choose his successor because Heaven, not men, gives the Empire.

“Furthermore, if”

• cites MenciusNot matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

It may state two separate claims as one.

An earlier passage in the Records of the Historian reports the First Emperor's Jiang River trip in 219 BCE but does not mention a jade disc immersion on that occasion.

“Indeed, an earlier passage in the Records of the Historian does report the First Emperor's fluvial trip on the Jiang that year, but not that a jade disc was immersed on that special occasion.”

• cites Shi jiNot matched

  Couldn’t be matched to a paper in Crossref, so it can’t be checked.

Probably not a substantial claim. The paper may give no reason why it holds. It may state two separate claims as one.

Monarchy in imperial China was a heavenly ordained institution, comparable to the divinely ordained institution of Western Europe.

“It is nevertheless clear that monarchy was a heavenly ordained institution in imperial China, just as it was”

• AssumptionRests on an assumption: The ideological comparison between Chinese cosmocratic sovereignty and European Divine Right is valid despite different historical contexts.

It may state two separate claims as one.

All these liturgical programs, despite differences, reenacted a pattern of ritual behavior anciently leading to epiphany and shared a common yearning for mediated individual contact with the divine realm.

“Beyond evident differences in scope and nature, all these liturgical programs, by reenacting a pattern of ritual behavior anciently leading to the transcendent experience of epiphany, shared a common yearning for the activation or reactivation of mediated individual contacts with the divine realm.”

Probably not a substantial claim. The paper may give no reason why it holds.

Yao's prestigious precedent authorized any imperial contender surnamed Liu, including Liu Xiu, the future Guangwu, to produce tangible revelations of claimed epiphanic provenance asserting the legitimacy of his claim.

“There is no doubt that Yao's prestigious precedent authorized any imperial contender with the surname Liu 劉 (including Liu Xiu, the future Guangwu) to produce tangible revelations of claimed epiphanic provenance asserting the legitimacy of his claim.”

It may state two separate claims as one.

Both Taoist rites were forms of divine petitioning, probably connected with the ritual petition to the Three Offices of Heaven, Earth, and Water of the Celestial Master church, rather than jade disc immersion to provoke epiphany.

“Rather than a jade disc sunk in the hope of provoking an epiphany, both Taoist rites were a form of divine petitioning probably connected with the ritual petition to the Three Offices (sanguan 三官) of Heaven, Earth, and Water of the Celestial Master (tianshi 天師) church.”

Probably not a substantial claim.

In his essay, Ban Biao traced the Han house's ancestry back to Yao.

“Interestingly, in this essay, Ban Biao traced the ancestry of the Han house back to Yao.”

Probably not a substantial claim. It may be too vague to check against evidence.

These weft narratives were more than literary motifs or discarded myths.

“but also that these narratives were more than literary motifs or discarded myths.”

Probably not a substantial claim. The paper’s conclusions may not depend on it. The paper may give no reason why it holds. It may state two separate claims as one.

This cosmocratic concept did not imply, as Hegel thought, that China remained in perpetual historical infancy or that its society, politics, and government never evolved from primitive despotism.

“But this never implied, as Hegel mistakenly believed, that China would drift through a perpetual state of historical infancy and that, during more than two millennia, Chinese society, politics, and government would never evolve from primitive despotism.”

It may state two separate claims as one.

The ritual immersion of a jade disc prefigures a similar rite in the feng and shan ceremony and may have inspired two later rites: the casting of a fish in Taiqing and early Shangqing alchemy, and the Casting of Dragons and Tablets.

“The ritual immersion of a jade disc doubtless prefigures a similar rite performed by the emperor during the feng and shan ceremony and may have inspired two later distinct rites: the casting of a fish, in the Great Clarity (Taiqing 太清) alchemical tradition as well as in early Upper Clarity (Shangqing 上清) texts, and the Casting of Dragons and Tablets (tou longjian 投龍簡), which perhaps coexisted at”

Probably not a substantial claim. The paper’s conclusions may not depend on it.

Later emperors realized these tools could be used against them to justify their overthrow.

“Understandably, later emperors realized that these tools could easily be used against them to justify their overthrow.”

Probably not a substantial claim. The paper may give no reason why it holds.

In weft fragments, the purpose of epiphanic agents is always to deliver to the newly elected cosmocrat transcendent credentials that sanction sovereign legitimacy.

“The purpose of these epiphanic agents in the narrative format of weft fragments is always to deliver to the newly elected cosmocrat the transcendent credentials sanctioning his sovereign legitimacy.”