Illness and the Cosmic Body in the Fourth Century bce

Probably not a substantial claim.

Among the thirty sections of the Shi fa, Section 24, in the upper left of the entire unrolled manuscript, includes a drawing of the human body.

“Among the thirty sections of the *Shi fa, Section 24, in the upper left of the entire unrolled manuscript, includes a drawing of the human body (see Figure 1).”

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

In both texts, the human body is defined in terms of cosmic deities, but they differ in complexity.

“In both texts, the human body is defined in terms of cosmic deities, but they differ in complexity.”

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

While the Wu ji also suspends the human body in the cosmic juncture between the round Sky and square Earth, it is so complex that no picture can capture all its dimensions.

“While the *Wu ji also suspends the human body in the cosmic juncture between the round Sky and square Earth, it is so complex that no picture can capture all its dimensions.14”

• cites [14]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 body in the Shi fa is simply defined and the correlations optional and barely intertwined.

“The body in *Shi fa is simply defined and the correlations optional and barely intertwined.”

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

Divinities that make up the spiritual bureaucracy are identified with each node and number.

“Divinities that make up the spiritual bureaucracy are identified with each node and number.”

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

Demonic harm was seen in the fourth century BCE as potentially affecting all aspects of social and political life.

“While demonic harm was seen in the fourth century BCE as potentially affecting all aspects of social and political life, this essay focuses on afflictions to the physical bodies of individuals.”

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

Neither the Wu ji nor the Shi fa mention an author, and both manuscripts seem to be composites of material copied from earlier sources.

“Like all the other manuscripts in the collection, neither the *Wu ji nor the *Shi fa mention an author, and, in fact, both manuscripts seem to be composites of material copied from earlier sources.”

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

The Wu ji describes how Huangdi and his army of cosmic warriors win the battle, dismember Chi You, and reinstitute order in the Sky and on Earth.

“It proceeds to describe how Huangdi and his army of cosmic warriors win the battle, dismember Chi You, and reinstitute order in the Sky and well as on Earth.9”

• cites [9]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.

In the Wu ji, the five Sky ji (guidelines) are entangled into multiple intersecting dimensions of all conceptual and visual aspects of manifested reality by mantic sets of five.

“In the *Wu ji, the five Sky ji (“guidelines”) are entangled into multiple intersecting dimensions of all conceptual and visual aspects of manifested reality by mantic sets of five.”

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

The Shi fa sections focus on determining fate and fortune in different spheres of ordinary elite life such as government or military career, marriage, household relations, sickness, and so forth.

“These sections focus on determining fate and fortune in the different spheres of ordinary elite life such as a government or military career, marriage, household relations, sickness, and so forth.”

It may state two separate claims as one.

The divine agencies have a double function: they could help preserve the lives they influence or curse them.

“These agencies have a double function.They, like the royal ancestral spirits of the ancient Shang kings, could help preserve the lives they influence or curse them.”

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

Most sections of the Wu ji are framed as the words or commands of Hou, but beginning with slips 96-97, the narrative slips into third person.

“Most of these sections are framed as the words or commands of Hou: “Hou yue” 后曰, but beginning with slips 96-97, the narrative slips into third person.”

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

The sex of trigrams is evident from a tale of reproduction told in Section 22 but is also one key to reading the pattern of the larger square graphs constructed of four trigrams used in sections 1-19.

“The sex of trigrams is evident from a tale of reproduction told in Section 22 but is also one key to reading the pattern of the larger square graphs constructed of four trigrams (the end products of the divination method) used in sections 1-19.”

• cites Cook and Zhao, Stalk DivinationNot matched

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

It may state two separate claims as one.

Both texts enmesh the body in multi-dimensional webs of spatial, temporal, natural, and human spirits, but the Wu ji has a much more detailed and vast bureaucratic accounting of both the spirit pantheon and parts of the body named, and it also includes astral gods not mentioned in the Shi fa.

“Both texts enmesh the body in multi-dimensional webs of spatial, temporal, natural, and human spirits, but the *Wu ji has a much more detailed and vast bureaucratic accounting of both the spirit pantheon and parts of the body named; it also includes astral gods not mentioned in the *Shi fa. 12”

• cites [12]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.

In the Shi fa, the divine agencies assigned to areas of the body are represented by named mantic signs (gua 卦) that can be read through divination, and correlated to specific sets of culpable demonic forces.

“In the *Shi fa, the divine agencies assigned to areas of the body are represented by named mantic signs (gua 卦) that can be “read” through divination, and correlated to specific sets of culpable demonic forces.”

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

The copy errors, corrections, formatting, and multiple ways to write a single word in both the Wu ji and the Shi fa confirm the impression of different calligraphic hands, especially in the Wu ji.

“The copy errors, corrections, formatting, and multiple ways to write a single word in both the *Wu ji and the *Shi fa confirm the impression of different calligraphic hands, especially in the *Wu ji.6”

• cites [6]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 Shi fa text includes about thirty different sections, consisting of text, charts, and diagrams, with one depicting a human body.

“The *Shi fa text is sixty-three slips long and includes about thirty different sections, consisting of text, charts, and diagrams, with one depicting a human body.10”

• cites [10]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.

In the Shi fa body diagram, the inside of the body is marked with female trigrams (mouth, chest, abdomen, groin) and the outside with male trigrams (top of head, ears, hands, feet).

“Here the inside of the body is marked with female trigrams (mouth, chest, abdomen, groin) and the outside with male trigrams (top of head, ears, hands, feet).13”

• cites [13]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.

In the texts, divine agencies are more often than not separated from demonic agencies, with divine agencies the source of omens and object of prayers, while demonic agencies are listed as sources of sui to be exorcised or expelled.

“One major difference is that the entities behind the two roles are more often than not separated in the texts, with divine agencies the source of omens and object of prayers, while demonic agencies are listed as sources of sui 祟 (supernatural harm) to be exorcised or expelled.”

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

Below Section 24, there are charts outlining the correlations between the eight trigrams and the ten Stem and twelve Branch Day signs of the sexagenary calendar.

“Below Section 24, are charts outlining the correlations between the eight trigrams and the ten Stem and twelve Branch Day signs of the sexagenary calendar.”

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

If the person's behavior is unsatisfactory, the divinities employ demonic agencies lower in the hierarchy to afflict specific body areas as punishment.

“If the person's behavior is unsatisfactory, they employ demonic agencies (lower in the hierarchy) to afflict specific body areas as punishment.”

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

The Wu ji explains that before the apocalypse, Huangdi's body was spread throughout the world, instituting states and rulers, but a rebellion by his son Chi You disrupted civilization and cosmic order.

“Going back before the apocalypse, it explains how “Huangdi's body was spread throughout the world, instituting states and rulers” (黃帝 之身溥有天下 ， 始有樹邦 ， 始有王公), but that a rebellion by his son, Chi You 蚩尤 (written as 寺蚘 in the *Wu ji), disrupted civilization and cosmic order.”

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

The Guidelines are correlated to abstract concepts which also represent spiritual presences.

“Returning back to the beginning of the manuscript, we see the Guidelines correlated to abstract concepts which also represent spiritual presences.”

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

After explaining Sky, Earth, the Four Outskirts, Borders, Pillars, and Cords, the text notes the roles of the Four Directions and the Day groups assigned to them.

“After explaining Sky, Earth, the Four Outskirts, Borders, Pillars, and Cords, it notes the roles of the Four Directions (and Day groups they are assigned).”

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

The five ji ('guidelines') are listed at the beginning of the *Wu ji manuscript (slip 3) as the Sun, Moon, Star, Chronogram, and Year or Jupiter.

“The five ji (”

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

Northern Dipper rectifies human sentiment and determines life spans.

“Northern Dipper rectifies (zheng) human sentiment and determines life spans.”

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

The difference is that the enforcers are divinities in the *Wu ji and human officers in the Zhou li.

“The difference is that the enforcers are divinities in the *Wu ji and human officers in the Zhou li.”

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

In the *Wu ji, the divinities are charged with the supervision and evaluation of behavior, as with chief officers in the Zhou li.

“As with chief officers in the Zhou li, the divinities are charged with the supervision and evaluation of this behavior.”

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

These spirits are classed in five cosmic categories (tonal scale, season, measurement, corrector, emblem) and correlated with five moral virtues (loyalty, humaneness, love, propriety, ritual).

“These spirits are classed in five cosmic categories (tonal scale 律, season 時, measurement 度, corrector 正, and emblem 章) and correlated with five moral virtues (loyalty 忠, humaneness 仁, love 愛, propriety 義, ritual 禮).”

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

Over the course of the manuscript, more correlations are added in increasingly complex dimensions (including even more sets of five).

“Then, over the course of the manuscript, more correlations are added in increasingly complex dimensions (including even more sets of five), but we focus here on those that seem most directly related to the structure of the human body.”

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

Days 31-40 are correlated to divinities of a selection of Astral Lodges and stars which govern openings and viscera (eyes, nose, mouth, heart, lungs-and-liver, kidneys, urethra, anus, and spleen).

“Days 31-40 are correlated to divinities of a selection of Astral Lodges and stars which govern openings and viscera (eyes, nose, mouth, heart, lungs-and-liver, kidneys, urethra, anus, and spleen).”

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

The *Wu ji states: 'The [space or line] in between the [twin towers of] South Gate is the Nose' and 'Northern Dipper is the Heart'.

“The [space or line] in between the [twin towers of] South Gate is the Nose”

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

Slips 62-69 define the virtues of the Sun, Moon, South Gate, Northern Dipper, and Establishment Star and show that, while they are put into place by Hou, they are at the same time part of Hou himself.

“Slips 62-69 define the "virtues" (de) of the Sun, Moon, South Gate, Northern Dipper, and Establishment Star and show that while they are put into place by Hou, they are at the same time part of Hou himself.”

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

South Gate is called Sky Gate and Sky Opening because it establishes the offices of the Correctors and, taking up Humaneness, puts into position the successive order and arrangement of the recruited spirit soldiers.

“is called Sky Gate and Sky Opening 31 as it establishes [the offices of] the Correctors [zheng] and taking up [the human behavior of] Humaneness puts into position the successive order and arrangement of the recruited [spirit] soldiers”

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

In the *Wu ji, illness is the punishment inflicted by demonic forces, instead of fines or imprisonment enforced by officers as in the Zhou li.

“Instead of fines or imprisonment enforced by officers as in the Zhou li, illness is the punishment inflicted by demonic forces in the *Wu ji.”

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

In slip 26-27, the first three spirits (head and top of the spine), Sky, Earth, and Four Outskirts, are introduced as leading a group of eighteen spirits that also include Four Borders, Four Pillars, and Four Cords.

“In slip 26-27, the first three spirits (head and top of the spine), Sky, Earth, and Four Outskirts (Sihuang 四荒), are introduced as leading a group of eighteen spirits that also include Four Borders 介, Four Pillars 柱, and Four Cords 維.”

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

Slips 36-41 outline the assignment of Day signs to the eighteen divinities by Shangjia.

“a section (slips 36-41) which outlines the assignment of Day signs to the eighteen divinities by Shangjia 上甲”

It may state two separate claims as one.

In the *Shi fa, there are only eight divine signs, which function like spirits and relate to each other like members of a large family.

“Unlike the multiples of interlinked spirits in the *Wu ji, there are only eight divine signs, which function like spirits and relate to each other like members of a large family.”

It may state two separate claims as one.

On slips 79-86, parts of the body are correlated to specific spirits, and the Five Guideline spirits are mentioned among other astral, spatial, and heroic spirits to monitor ribs, viscera, and openings (such as nose and eyes).

“Later, on slips 79-86, where parts of the body are correlated to specific spirits, the Five Guideline spirits are mentioned among a host of other astral, spatial, and heroic spirits to monitor ribs, viscera, and openings (such as the nose and eyes).”

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

The numerological obsession with sets of five is not evident in the Zhou li.

“although the numerological obsession with sets of five is not evident in the Zhou li”

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

The Establishment Star was assigned to the eyes.

“The Establishment Star was assigned the eyes.”

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

Many of the divinities go by a variety of names, some of which seem to clarify their function.

“Many of the divinities go by a variety of names, some of which seem to clarify their function.”

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

South Gate fixes the positions and temporal order of the seasons.

“South Gate fixes the positions and temporal order of the seasons.”

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

In slips 26-27, Hou said: 'Heaven and Earth, the Four Outskirts, the Four Borders, the Four Pillars, the Four Cords constitute a group of 18 divinities. [These] six supervisors of the Directions [also] include a group of 24 earth-spirits. Facing the Seven Virtues is a group of 28 divinities [the Astral Lodges]. Activating the Correctors is the South Gate, and acting as the Sky Compass is the North

“Hou said:”

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

Most of the spirits named in this section first appear in the manuscript in categories correlated with the Five Guidelines mentioned in Table 1.

“Most of the spirits named in this section first appear in the manuscript in categories correlated with the Five Guidelines mentioned in Table 1.”

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

The *Wu ji omits the ten-day Jia set for days 41-50, going right to day 51.

“It is notable that the *Wu ji omits the ten-day Jia set for days 41-50, going right to day 51.”

It may state two separate claims as one.

Each site (head, spine, ribs, shoulders, hips, upper and lower arms and leg, ears, eyes, nose, mouth, heart, lungs-and-liver, kidneys, urethra, anus, spleen, and the five bones of each foot) is also matched with a specific temporal spirit, all the days of the sixty-day calendar (except days 41-50), and the twelve Branch signs.

“Each site (head, spine, ribs, shoulders, hips, upper and lower arms and leg, ears, eyes, nose, mouth, heart, lungs-and-liver, kidneys, urethra, anus, spleen, and the five bones of each foot) is also matched with a specific temporal spirit, all the days of the sixty-day calendar (except days 41-50), and the twelve Branch signs.”

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

The five ji are later specified (slips 62-69) as Sun, Moon, Northern Dipper, South Gate, and Establishment Star.

“and are later specified (slips 62-69) as Sun, Moon, Northern Dipper (Beidou 北斗), South Gate (Nanmen 南門), and Establishment Star (Jianxing 建星).”

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

The text never clarifies what is meant by 'seven virtues'.

“The text never clarifies what is meant by”

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

Each foot has five Day signs.

“Each foot has five Day signs, presumably to represent the ten smaller bones in the feet.”

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

In slips 63-67, the 'virtues' (de) of the Sun, Moon, South Gate, Northern Dipper, and Establishment Star are mentioned but they are correlated to the five human virtues at the beginning of the manuscript.

“In slips 63-67, the”

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

In the *Wu ji, a supreme being reassembled the world after an apocalypse, putting all the deities of time and space back in order with assigned duties, much in the style of the descriptions of duties for officers in the idealized Zhou li.

“In the *Wu ji, a supreme being, like a god or emperor, reassembled the world after an apocalypse, putting all the deities of time and space back in order with assigned duties, much in the style of the descriptions of duties for officers in the idealized Zhou li, albeit a tad more chaotic”

Probably not a substantial claim.

These five astral bodies oversee the enactment of these virtues by the people below.

“These five astral bodies oversee the enactment of these virtues by the people below:”

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

These larger outlining bones of the body are divided left and right (shoulders, hips, upper and lower arms).

“These larger outlining bones of the body are divided left and right (shoulders, hips, upper and lower arms).”

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

Both the *Wu ji and the Zhou li show a fascination with numbering.

“Both the *Wu ji and the Zhou li show a fascination with numbering”

It may state two separate claims as one.

Elsewhere (on slip 27), the South Gate is the one who 'activates the Correctors' (施正南門), the zheng which are linked to the five virtuous behaviors; and the Northern Dipper functions as the 'Sky Compass' (tiangui 天規北斗), where it circumscribes the Sky.

“Elsewhere (on slip 27), we learn that the South Gate is the one who”

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

At the beginning of the text, in slips 5-6, the word for Balance was zhun instead of quan; the two graphs share the element 隹 but are otherwise distinct, even though a similar meaning is implied by context.

“At the beginning of the text, in slips 5-6 the word for Balance was zhun 準 instead of quan 權.The two graphs share the element 隹 but are otherwise distinct, even though a similar meaning is implied by context.”

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

All three types of text-the Chu tomb records, the *Shi fa, and the *Wu ji-prioritize demonic forces (gui 鬼).

“Nevertheless, all three types of text-the Chu tomb records, the *Shi fa, and the *Wu ji-prioritize demonic forces (gui 鬼).”

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

Humans are warned not to skimp on the rituals or act in a wayward manner.

“Humans are warned not to skimp on the rituals or act in a wayward manner.”

It may state two separate claims as one.

Rib 4 on the right is governed by the Moon and Rib 4 on the left by the Sun; Rib 7 on the right by Lesser Hao (Shao Hao), and Rib 7 on the left by Great Hao (Da Hao).

“Rib 4 on the right is governed by the Moon and Rib 4 on the left by the Sun; Rib 7 on the right, by Lesser Hao (Shao Hao), and Rib 7 on the left, Great Hao (Da Hao 大昊).”

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

The torso and limbs are all governed by directional deities.

“The torso and limbs are all governed by directional deities.”

It may state two separate claims as one.

All the viscera and openings were governed by Astral Lodge deities and active during this day set.

“All the viscera and openings were governed by Astral Lodge deities and active during this day set.”

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.

Underneath the diagram of the *Shi fa, there are records of sacrifices to the spirit of Bright Morning (Baichao), which somewhat connects to the rib spirit of Dawn-and-Dusk in the *Wu ji.

“Underneath the diagram of records sacrifices to the spirit of Bright Morning (Baichao 白朝), which somewhat connects to the rib spirit of Dawn-and-Dusk in the *Wu ji.”

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

There are some clear left-right opposites in the *Wu ji, with hints of a subtle pattern of Yin and Yang.

“If we look for binary relationships left and right (versus the inner and outer of the *Shi fa), there seem to be some clear opposites, again with hints of a subtle pattern of Yin and Yang.”

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

The *Shi fa does not include ailments or symptoms; demonic forces are listed in a separate section of the text and presumably responsible for problems in other areas of a client's life as well as physical ailments.

“The *Shi fa does not include ailments or symptoms; demonic forces are listed in a separate section of the text and presumably responsible for problems in other areas of a client's life as well as physical ailments.”

• cites See Table 4Not 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 *Shi fa does not come with instructions or a semblance of narrative rationale, unlike the *Wu ji.

“The manual does not come with instructions or even a semblance of narrative rationale, unlike the *Wu ji.”

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 directional deities are also subject to time and linked to the twelve Branches and Days 51-60.

“Even so the directional deities are also subject to time and linked to the twelve Branches and Days 51-60.”

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

The Hundred Curses are created to emerge among humans.

“The Hundred Curses are created to emerge among humans.”

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

Directional deities govern the left and right feet, but five different temporal deities per foot are assigned to the ten individual bones.

“Directional deities govern the left and right feet but five different temporal deities per foot are assigned to the ten individual bones.”

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

The corresponding spirits described in slips 79-81 (Table 6) begin with the head and end with the feet.

“corresponding spirits as described in slips 79-81 (Table 6), begins with the head and ends with the feet.”

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

In the *Wu ji, the protective spirit of the heart was the Northern Dipper (Beidou) and the top spirit in charge of the spine was Earth.

“The protective spirit of the heart in *Wu ji was the Northern Dipper (Beidou 北斗) and the top spirit in charge of the spine was Earth.”

Probably not a substantial claim.

Chi You, described as Huangdi's son, was finally killed by Huangdi's spirit army at his father's command.

“Chi You, described as Huangdi's son, was finally killed by Huangdi's spirit army at his father's command.”

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

In the *Shi fa, the exact relationship between supernatural agencies of direction, time, etc. and the trigrams marking the body is not specified.

“The exact relationship between the supernatural agencies of direction, time, etc. with the trigrams marking the body is not specified in the *Shi fa.”

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

In the *Wu ji, instead of a reference to the 'back', there is reference to the 'spine' (ji) and ten sites along it, each with the name of a different spirit and associated date.

“Instead of a reference to the”

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

In each of the three sets of ten spirits on the body (spine and two ribs), there is a mix of astral, nature, legendary emperor, spatial, and other types.

“In each of the three sets of ten spirits on the body (spine and two ribs), there is a mix of astral, nature, legendary emperor, spatial, and other types.”

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

The day Jiawu is the supervising official in charge of all ten days including itself up to day 40 Guimao.

“The day Jiawu is the supervising official in charge of all ten days including itself up to day 40 Guimao.”

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

The greatest correlation to the body spirits found in the *Wu ji is in the Lüshi Chunqiu.

“The greatest correlation to the body spirits found in the *Wu ji is in the Lüshi Chunqiu”

Probably not a substantial claim.

In the translated *Wu ji section on the Hundred Curses, the body is divided into six divisions: Above-the-Waist, Below-the-Waist, bones such as Shins-Spine-Sacrum, soft areas such as Abdomen-Heart-Lungs-Liver, areas of the limbs including Calves-Feet-Thighs-Upper Arms, and Bones-Joints generally.

“In the translated *Wu ji section on the Hundred Curses, the body is divided into six divisions: Above-the-Waist, Below-the-Waist, bones such as Shins-Spine-Sacrum, soft areas such as Abdomen-Heart-Lungs-Liver, areas of the limbs including Calves-Feet-Thighs-Upper Arms, and Bones-Joints generally.”

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

The two examples of graphs read as pi in one of the channel texts are not clear.

“The two examples of graphs read as pi in one of the channel texts are not clear; see vol. 1, 144, 165, Xiajing 下經, slips 35, 248.”

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

After the section detailing the order in Table 6, the text in slips 86-91 describes the integration of the Five Virtues, including a reminder about South Gate and Northern Dipper's roles, warnings about proper behavior, and the movement of the body as it begins to unfold in numerologically measured ways (reaching the number 10).

“After the section detailing the order in Table 6, the text in slips 86-91 goes on to describe the integration of the Five Virtues, including a reminder about South Gate and Northern Dipper's roles, warnings about proper behavior, and the movement of the body as it begins to unfold in numerologically measured ways (reaching the number 10).”

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

The Virtues and human activities cannot be easily correlated to the directional deities of Borders, Pillars, and Cords.

“The Virtues and human activities cannot be easily correlated to the directional deities of Borders, Pillars, and Cords.”

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

Day 31 in the *Wu ji is connected to the ear.

“Day 31 in the *Wu ji is connected to the ear.”

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

The gender assignments in the *Shi fa correlate to the Yang and Yin binaries of Qin and Han times, but are not defined as such in the manuscript.

“The gender assignments do however correlate to the Yang and Yin binaries of Qin and Han times, but are not defined as such in the manuscript.”

It may state two separate claims as one.

In the Chu tomb records, demonic spirits are subject to "attack" through exorcism and are generally anonymous.

“Demonic spirits are subject to "attack" (gong 攻) through exorcism and generally anonymous.”

It may state two separate claims as one.

In the Chu tomb records, divine spirits are prayed to, offered sacrifices, and have names.

“Divine spirits are prayed to, offered sacrifices, and have names.”

Probably not a substantial claim. The paper’s conclusions may not depend on it. The quote only partly states this claim.

The section describing the human body and spiritual bureaucracy in the *Wu ji (slips 79-86) begins with the statement that Hou's work was completed as he set up the rules for the operation and manifestation of all living things.

“The section describing the manifestation of the human body and spiritual bureaucracy in charge of all its pieces (slips 79-86) begins with the explanation that”

It may state two separate claims as one.

When a Chu record does include the body site, it does not match the *Wu ji correlation; for example, a Gengchen day foot affliction in Tianxingguan Tomb 1 corresponds in the *Wu ji to the seventh rib down on the right side, overseen by Shao Hao.

“For example, slip 9 of the Tianxingguan 天星觀 Tomb 1 divination and sacrifice records note that on a Gengchen day (day 17), a foot was afflicted, and sacrifices were made to Dao 道, a road spirit, and exorcisms performed to remove the influence of the ghost of someone who had died by force, qiangsi 強死.”

• Also stated in: § Additional information · plain

  “As we can see for the *Wu ji, the Gengchen day influences the seventh rib down on the right side of the body, which is overseen by the spirit and legendary emperor Shao Hao 少昊 (Lesser Hao).”

• AssumptionRests on an assumption: The *Wu ji's correlations of body parts, spirits, and days are sufficiently coherent and preserved to be reconstructed as a single system for comparison with Chu records.

It may state two separate claims as one.

The site of the body afflicted by sui in the Chu records is rarely specified, so it is not possible to precisely delineate a hierarchy of body parts, spirits, and days as shown in Table 6 for the *Wu ji.

“The site of the body afflicted by sui in the Chu records is rarely specified, so it is not possible to precisely delineate a hierarchy of body parts, spirits, and days as shown in Table 6 for the *Wu ji.”

• AssumptionRests on an assumption: The *Wu ji's correlations of body parts, spirits, and days are sufficiently coherent and preserved to be reconstructed as a single system for comparison with Chu records.

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

*Shi fa cosmic spirits that appear in the diagram (Figure 1) are not implicated in the curses (sui) section (Table 4).

“*Shi fa cosmic spirits that appear in the diagram (Figure 1) are not implicated in the curses (sui) section (Table 4).”

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

In the *Wu ji, only four, not five, "phases" or "agents" are mentioned, and they are not mentioned in a predominant fashion.

“it is notable that in the *Wu ji, like many Warring States manuscripts, only four not five "phases" (or "agents") are mentioned and not in a predominate fashion.”

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

The movement of qi was certainly noted by Chu healers in the Chu tomb records.

“While the movement of qi was certainly noted by Chu healers in the Chu tomb records, it is unclear if it was understood to move in Yin and Yang channels in the body.”

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

In the Tianxingguan Tomb 1 manuscript, slips 40-41 mention both back and heart as afflicted with sui, possibly connected with the ghost of someone hanged, to be exorcised on a Jiawu day.

“In the Tianxingguan Tomb 1 manuscript, slips 40-41 mention both back and heart as afflicted with sui possibly connected with the ghost of someone hanged (yisi 縊死), that should be exorcised on a Jiawu day”

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

The pantheons of the Chu tomb records, the *Shi fa, and the *Wu ji include astral, earth, and structural deities as well as legendary figures and various supervisors.

“The pantheons of all three include astral, earth, and structural deities as well as legendary figures and various supervisors (si).”

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

The Wu ji might be considered a moral parable emphasizing social order, whereas the Shi fa is a technical instrument for interpreting the results of divination, by stalk manipulation or perhaps dice.

“Whereas the *Wu ji might be considered a moral parable emphasizing social order, the *Shi fa is a technical instrument for interpreting the results of divination, by stalk manipulation or perhaps dice.11”

• cites [11]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.

Based on archaeological evidence, scribal evidence, and C14 data, the site of origin of the collection was most likely located north of the middle Yangtze River valley (modern Hubei and Henan) and politically connected to the ancient state of Chu.

“Based on what we know of the collection-drawing from archaeological evidence of the scientifically excavated manuscript collections dating from the fifth century BCE through first century CE combined with scribal evidence and C 14 data-the site of origin was most likely located north of the middle Yangtze River valley (modern Hubei and Henan) and politically connected to the ancient state of Chu.”

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

The two manuscripts are part of the same collection, possibly from the same tomb, cemetery, or at least region, as they arrived together packed in ancient mud at Tsinghua, rescued from the Hong Kong antiquities market.

“The two manuscripts have many shared and different attributes, while being also part of the same collection-possibly from the same tomb, cemetery, or, at least, region as they arrived together packed in ancient mud at Tsinghua, rescued from the Hong Kong antiquities market.3”

• cites [3]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 Shi fa body diagram is placed inside a square, which could represent Earth, and an encircling set of eight trigrams might represent Heaven.

“The body diagram is placed inside a square, which could represent Earth, and an encircling set of eight trigrams might represent Heaven.”

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

The Wu ji reflects government-level hierarchy and a scholarly readership concerned with the role of moral prosocial behavior and sustaining a balanced cosmic order.

“One manuscript, the *Wu ji 五紀 (The Five Guidelines), reflects government-level hierarchy and a scholarly readership concerned with the role of moral prosocial behavior and sustaining a balanced cosmic order.”

It may state two separate claims as one.

The Shi fa reflects householder-level hierarchy and a specialist group of literate diviners concerned with managing the forces influencing a particular person.

“The other manuscript, the *Shi fa 筮法 (Stalk Divination), reflects householder-level hierarchy and a specialist group of literate diviners concerned with managing the forces influencing a particular person.”

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

The Wu ji might be a Chu copy of a Qi product, whereas the Shi fa likely originated in Chu.

“The *Wu ji might be a Chu copy of a Qi product; whereas the *Shi fa likely originated in Chu. 5”

• cites [5]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 overlap in numbering between the *Wu ji and Zhou li suggests some overlap in aspects of the two texts but ultimately different production milieus.

“suggesting some overlap in aspects of the two texts but ultimately different production milieus.”

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

The ability to calculate numerical sequences for the users of the *Shi fa may have been more important than reading.

“Indeed, the ability to calculate numerical sequences for the users of the *Shi fa may have been more important than reading.”

It may state two separate claims as one.

Of the Five Guidelines, South Gate (overseeing the Nose) and Northern Dipper (for the Heart) seem to have pivotal roles in the body, functioning as the operative mechanisms for the cosmic body as a whole.

“Interestingly, of the Five Guidelines, South Gate (Nanmen 南門) overseeing the Nose and Northern Dipper (Beidou 北斗) for the Heart (an opening and viscera) 19 seem to have pivotal roles in the body, functioning as the operative mechanisms for the cosmic body as a whole (see slip 84; Table 6):”

It may state two separate claims as one.

If South Gate has the double function of maintaining celestial order and judging human behavior, then the Northern Dipper is responsible for sending down punishment in terms of lengthening or shortening human life.

“If we understand that South Gate has a double function of maintaining celestial order and judging human behavior, then we see that it is the Northern Dipper that is responsible for sending down the punishment in terms of lengthening or shortening human life.”

It may state two separate claims as one.

The two manuscripts (*Wu ji and *Shi fa) reflect a common religious view but the *Wu ji includes a more complex pantheon.

“The sense is that the two manuscripts reflect a common religious view but that the *Wu ji includes a more complex pantheon.”

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

The *Wu ji reflects a government bureaucracy arranged much like the Zhou li, where governing functionaries are cosmically divided into Sky, Earth, and the Four Seasons.

“whereas the *Wu ji reflects a government bureaucracy arranged much like we see adapted into the Zhou li 周禮, where governing functionaries are cosmically divided into Sky, Earth, and the Four Seasons.”

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

The *Wu ji was a moral treatise generalized to the human condition.

“The *Wu ji was a moral treatise generalized to the human condition.”

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

The *Wu ji required a highly literate bureaucrat to interpret and apply the message of the text, whereas the *Shi fa did not.

“Generally, it seems that the *Wu ji required a highly literate bureaucrat to interpret and apply the message of the text, whereas the *Shi fa did not.”

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

The text is full of scribal errors, so '7' may be a mistake for '5'.

“The text is full of scribal errors, so”

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

The social hierarchy reflected in *Shi fa is the household of the elite married man.

“The social hierarchy reflected in *Shi fa is the household of the elite married man”

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

The focus on the skeletal structure, openings, and viscera in the *Wu ji is unique for the fourth century BCE and hints at a more sophisticated medical tradition than reflected in the *Shi fa with its generalized mapping of the body.

“The focus on the skeletal structure, openings, and viscera is unique for the fourth century BCE and hints at a more sophisticated medical tradition than reflected in the *Shi fa with its generalized mapping of the body.”

• AssumptionRests on an assumption: The *Wu ji and *Shi fa are fourth-century BCE texts.

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

The ideal or cosmic body described in the *Wu ji reflects the early concept that the human body is not just a microcosmic reflection of the larger cosmic structure, but is in fact the very embodiment or manifestation (xiang 象) of the unseen reality.

“The ideal or cosmic body described in the *Wu ji clearly reflects the early concept that the human body is not just a microcosmic reflection of the larger cosmic structure, but is in fact the very embodiment or manifestation (xiang 象) of the unseen reality.”

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

Illness caused by supernatural affliction or a kind of curse (sui) has a well-established history in China and has been explored at length by many scholars, such as Donald J. Harper.

“Illness caused by supernatural affliction or a kind of curse (sui) has a wellestablished history in China and has been explored at length by many scholars, such as Donald J. Harper.”

• cites Donald J. HarperNot 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.

The system of the *Wu ji incorporated elements drawn from a much vaster base of astrological, medical, and historical knowledge.

“The system of the *Wu ji incorporated elements drawn from a much vaster base of astrological, medical, and historical knowledge.”

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

In the virtues section, the emphasis shifts from the design of the spirit bureaucracy to how the Five Guidelines oversee the human world as part of the cosmic body of Hou.

“the emphasis shifts from the design of the spirit bureaucracy to how the Five Guidelines oversee the human world as part of the cosmic body of Hou (Table 5).”

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 slip 63, zheng is the rectification of the Compass and Square (both tools and spiritual entities equaling the Square and the Circle) and of tools for measurement and balance, metaphors in early transmitted literature for the master craftsmanship-like knowledge of virtuous sages.

“In slip 63, zheng is the rectification of the Compass and Square (both tools and spiritual entities equaling the Square and the Circle) and of tools for measurement and balance, metaphors in early transmitted literature for the master craftmanship-like knowledge of virtuous sages.”

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

The section on the virtues of the Five Guidelines is an expansion of the section involving Shangjia laying out the responsibilities of the temporal agents.

“This section of text on the virtues of the Five Guidelines is an expansion of the section involving Shangjia laying out the responsibilities of the temporal agents”

It may state two separate claims as one.

The Heart by this time was already evolving to represent the center of the human body and the ruler of its internal processes.

“The Heart by this time was already evolving to represent the "center" (zhong 中) of the human body and the ruler of its internal processes.”

• cites [40]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.

There is overlap between the Chu tomb records and the *Shi fa, and hints that the diviners and healers who made those records had used a *Shi fa-like manual.

“Although a larger pantheon of spirits and demons are mentioned in them than in the *Shi fa, there is overlap and even hints that the diviners and healers who made those records had used a *Shi fa-like manual.”

• cites [47]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.

Nathan Sivin pointed out in the 1990s, based on evidence in transmitted texts, that the organization and operation of the body was understood as a simulacrum of the bureaucratic state.

“Just as Nathan Sivin pointed out in the 1990s, based on evidence in transmitted texts, the organization and operation of the body was understood as a simulacrum of the bureaucratic state.”

• cites Nathan SivinNot 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.

South Gate and Northern Dipper are the primary operators of the entire cosmological mechanism and are connected to human behavior.

“Lastly are the primary operators of the entire cosmological mechanism, South Gate and Northern Dipper, and their connection to human behavior:”

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

The five Day signs on each foot presumably represent the ten smaller bones in the feet.

“presumably to represent the ten smaller bones in the feet.”

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

The commentary explains that the word li 'ritual' was mistakenly dropped from the Sun's virtue list.

“The commentary explains that the word li "ritual" (which we would expect, since the other virtues are included in the following list) was mistakenly dropped”

• cites Qinghua daxue chutu wenxian yanjiu yu baohu zhongxin, ed., Qinghua daxue cang Zhanguo zhujian (shiyi), 112n5Not 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.

The cosmic system of the *Shi fa was a simplified 'handy' version of systems circulating during the Warring States era.

“The cosmic system of the *Shi fa was a simplified "handy" version of systems circulating during the Warring States era.”

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

The *Shi fa was a tool for interpreting auspicious and inauspicious actions and for determining which demonic agents might be afflicting an individual who had access to a team of diviners.

“The *Shi fa was a tool for interpreting auspicious and inauspicious actions”

• Also stated in: § South Gate and the Northern Dipper · plain

  “individual who had access to a team of diviners.”

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

Like the Zhou li, the *Wu ji reflects a bureaucracy dedicated to ensuring that the people obey the ritual codes and laws.

“Also like the Zhou li, the *Wu ji reflects a bureaucracy dedicated to ensuring that the people obey the ritual codes and laws.”

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

The pattern suggests a Yin right and Yang left, but there are no clear parallels elsewhere.

“That seems to suggest a Yin right and Yang left.But there are no clear parallels elsewhere.”

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.

The fact that the jie are the shoulders and hips suggests angles such as we might find on a Di pan of an astrolabe.

“The fact that the jie 介 are the shoulders and hips suggests angles such as we might find on a Di pan of an astrolabe.”

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 Chu materials appear much more provincial than the *Wu ji, which reveal a stronger scientific (medical and astronomical) knowledge base.

“The Chu materials appear much more provincial than the *Wu ji, which reveal a stronger scientific (medical and astronomical) knowledge base.”

It may state two separate claims as one.

In the Xincai Geling Chu tomb records, 髀 is used in the name of a divination method and most likely refers to a hip bone.

“In the Xincai Geling Chu tomb records, it is used in the name of a divination method and most likely refers to a hip bone.”

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

The Kongjiapo Daybook (rishu) slip 437 linked Zhuanxu to the West.

“The Kongjiapo Daybook (rishu) slip 437 linked Zhuanxu to the West 西方.”

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

Zhuanxu is one of the Five Emperors often correlated to the Five Agents (wuxing).

“Zhuanxu is one of the Five Emperors often correlated to the Five Agents (wuxing).”

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

Early forms of Qi learning might be reflected in the *Wu ji.

“Xunzi, a third-century-BCE philosopher, spent time in Qi, which was famous as a site of learning and innovative philosophical approaches, early forms of which might be reflected in the *Wu ji.”

• AssumptionRests on an assumption: Xunzi spent time in Qi.
• AssumptionRests on an assumption: Qi was famous as a site of learning and innovative philosophical approaches.

It may state two separate claims as one.

Behavior like the rebellion of Chi You had to be punished, and the demons that infect the human body would likewise have to be exorcised.

“behavior, like the rebellion of Chi You, had to be punished.The demons that infect the human body would likewise have to be exorcised.”

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 directional deities are connected to the basic structure of the body (shoulders, hips, arms, legs, feet) and may be of a higher bureaucratic order than the individual deities that supervise the smaller bones, openings, and organs of the body core.

“These deities are connected to the basic structure of the body (shoulders, hips, arms, legs, feet) and may be of a higher bureaucratic order than the individual deities that supervise the smaller bones, openings, and organs of the body core.”

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

This statement explains the creation of curses in the form of afflictions of the human body laid out just previously in slips 91-95.

“This statement explains the creation of curses in the form of afflictions of the human body laid out just previously in slips 91-95.”

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

The *Wu ji body gods, in number and specificity of assignment, reflect a more developed medical tradition.

“The *Wu ji body gods in number and specificity of assignment reflect a more developed medical tradition.”

It may state two separate claims as one.

The original cosmic order which had once formed Huangdi's body was corrupted when his son rebelled, but then restored when the disorder was quelled and the demon exorcised.

“Essentially, the original cosmic order which had once formed Huangdi's body was corrupted when his son rebelled; but then it was restored when the disorder was quelled and the demon exorcised.”

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

On slip 435, Huangdi is in the Center.

“On slip 435, Huangdi is in the Center.”

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

The official title 'supervisor' was already ancient by the fourth century BCE, dating back through Zhou to the Shang.

“This official title was already ancient by the fourth century BCE, dating back through Zhou to the Shang.”

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

Chi You's body was dismembered and served up as a celebratory feast, which the paper understands as a symbolic exorcism.

“Chi You's body was then dismembered and served up as a celebratory feast in what we might understand as a symbolic exorcism.”

It may state two separate claims as one.

On strip 436 Hao is linked to the East and Shu Di to the South.

“On strip 436 Hao is linked to the East and Shu Di 叔帝 to the South.”

It may state two separate claims as one.

Although souls are not mentioned in the *Wu ji or *Shi fa, spirits of time and their mechanistic connections to other spiritual signs were intricately linked to the health of the different sections of the body.

“Although souls are not mentioned in the *Wu ji or *Shi fa, spirits of time and their mechanistic connections to other spiritual signs were intricately linked to the health of the different sections of the body.”

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

The word 髀 bi could be interpreted as either thigh or hip in transmitted texts.

“This word 髀 bi could be interpreted as either thigh or hip in transmitted texts.”

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

The 'heart' in the *Wu ji may be an early reference to one of the recognized viscera instead of just the chest.

“The”

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 idealized body in the *Wu ji floats in a geometrically envisioned cosmos that is clearly ancestral to Han period astrolabes (shi), which also feature the Big Dipper, Astral Lodges, Stem-and-Branch day signs, and directions as mantic powers determining fate.

“The idealized body in the *Wu ji floats in a geometrically envisioned cosmos that is clearly ancestral to Han period astrolabes (shi 式) which also feature the Big Dipper, Astral Lodges, Stem-and-Branch day signs, and directions as mantic powers determining fate.”

It may state two separate claims as one.

The mantic power of time and the divinities associated with Stem-and-Branch signs appear in Qin and Han Daybook body diagrams for determining birth outcomes and in later texts that control taboos regarding the practice of acumoxa on parts of the body where the soul is residing at various time.

“The mantic power of time and the divinities associated with Stem-and-Branch signs appear in Qin and Han Daybook body diagrams for determining birth outcomes and in later texts that control taboos regarding the practice of acumoxa on parts of the body where the soul is residing at various time.”

• cites [67]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.

The mapped human body of the Wu ji, with its temporal signs, divinities, and demons, could, like that in the *Shi fa divination manual, be used to diagnose an illness.

“The mapped human body of the Wu ji, with its temporal signs, divinities, and demons, could, like that in the *Shi fa divination manual, be used to diagnose an illness.”

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.

While many ghosts and spirits mentioned in the *Wu ji are also found in the Chu pantheon, the vaster more technically intertwined *Wu ji pantheon seems to reflect a readership with greater knowledge and literacy.

“While many of the ghosts and spirits mentioned are also found in the Chu pantheon, the vaster more technically intertwined *Wu ji pantheon seems to reflect a readership with greater knowledge and literacy.”

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

There is no question that control over the body by deities of time was a popular concept throughout the early Chinese world.

“There is no question that control over the body by deities of time was a popular concept throughout the early Chinese world.”

The quote only partly states this claim.

The ideal human body in the *Wu ji was imagined as integrated into a multidimensional cosmic model combining the Sky circle, Earth square, Four Pillars, Four Outskirts, Four Borders, and Four Cords.

“the ideal human body was imagined as integrated into a multidimensional cosmic model, where the compass-drawn circle of the Sky (Tian 天) met the square-measured Earth (Di 地) structured with Four Pillars (Si Zhu 四柱) in the corners”

• AssumptionRests on an assumption: The *Wu ji's correlations of body parts, spirits, and days are sufficiently coherent and preserved to be reconstructed as a single system for comparison with Chu records.

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.

The Chu texts seem to represent a less rigidly bureaucratic society, perhaps representing the local elite rather than officials in a more central court.

“The Chu texts seem to represent a less rigidly bureaucratic society, perhaps representing the local elite rather than officials in a more central court.”

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

The Chu tomb records appeal to personalized lists of ancestral figures because they are written for specific individuals, unlike either the *Shi fa or the *Wu ji.

“The Chu tomb records appeal to personalized lists of ancestral figures since they are written for specific individuals, unlike either the *Shi fa or the *Wu ji.”

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.

The *Wu ji conception reflects a more sophisticated viewpoint.

“Nevertheless, the *Wu ji conception reflects a more sophisticated viewpoint.”

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

The *Shi fa was a manual used by diviners, possibly local to the ancient state of Chu.

“The *Shi fa was a manual used by diviners, possibly local to 76 It is perhaps significant that the Chu graph for qi was alternatively written with a”

• AssumptionRests on an assumption: The *Shi fa is a Chu document.
• AssumptionRests on an assumption: The *Shi fa and *Wu ji both date to the fourth century BCE.

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

The *Wu ji mention of 'cojoined qi' suggests an internal state of mutually affecting or conflicting types of qi.

“On the other hand, the *Wu ji mention of”

It may state two separate claims as one.

The two Tsinghua manuscripts, the *Shi fa and the *Wu ji, represent a shared mindset that illness was caused by demonic forces, which could be identified through divination and healed through exorcism.

“The two Tsinghua manuscripts, the *Shi fa and the *Wu ji, represent a shared mindset that illness was caused by demonic forces, which could be identified through divination and healed through exorcism.”

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

The *Wu ji as a whole is not primarily concerned with the human body.

“The *Wu ji as a whole is not primarily concerned with the human body.”

It may state two separate claims as one.

The *Wu ji represents a non-Chu system, supported by the fact that, while some deity names are shared, they seem to be differently correlated to the human body.

“The idea that the *Wu ji represents a non-Chu system is supported by the fact that, while the names of some deities are shared, they seem to be differently correlated to the human body”

It may state two separate claims as one.

Huangdi's body represented the macrocosm and microcosm and was the pattern for human sociopolitical hierarchy.

“Huangdi's body represented the macro and microcosmos; it was the pattern for human sociopolitical hierarchy.”

It may state two separate claims as one.

In some cases in the Chu tomb records, a sui curse is "seen" or "visible" in a group of otherwise beneficial divinities, causing them to be placed in the demonic category and revealing a slipperiness between divine and demonic functions of some spirits at least for the Chu people.

“In some cases, a sui curse is "seen" or "visible" (jian/xian 見/現) in a group of otherwise beneficial divinities, which causes them to be placed in the demonic category as well, revealing a slipperiness between the divine and demonic functions of some of these spirits at least for the Chu people.”

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

The *Wu ji was a treatise for educated officials, possibly in the Qi state sphere of influence.

“the ancient state of Chu, whereas the *Wu ji was a treatise for educated officials, possibly in the Qi state sphere of influence.”

• AssumptionRests on an assumption: The *Shi fa and *Wu ji both date to the fourth century BCE.

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

The circulation of knowledge from the northeast into the Yangtze River Valley and points west during the late Warring States seems to be reflected in the appearance of the earliest preserved channel theory manuscripts, dated to the second century BCE, excavated from modern Changsha, Hunan, Jiangling, Hubei, and Chengdu, Sichuan.

“The circulation of knowledge from the northeast into the Yangtze River Valley and points west during the late Warring States seems to be reflected in the appearance of the earliest preserved channel theory manuscripts, dated to the second century BCE, excavated from modern Changsha, Hunan, Jiangling, Hubei, and Chengdu, Sichuan.”

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

In the Chu tomb records, "heart" and "back" seem to refer generically to the front and back of the trunk of the body at that time, at least for the Chu people.

“Other body parts mentioned in the Chu tomb records include the "heart" (xin 心) and "back" (bei 肧(背))—which at that time seem to refer generically to the front and back of the trunk of the body (at least for the Chu people).”

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

Modern scholars Jia Lianxiang and Li Junming explain that the manifestation and rules for the generation of all living things by Hou were operated by the spiritual bureaucracy and connected to the numerological and temporal-spatial layout of the cosmos described in the first half of the *Wu ji.

“Modern scholars Jia Lianxiang 賈連翔 and Li Junming 李均明, both explain how the manifestation (xiang 象) and rules (ze 則) for the generation of all living things (wansheng 萬生) by Hou (Huangdi) were operated (xing 行) by the spiritual bureaucracy and connected to the numerological and temporal-spatial layout of the cosmos described in the first half of the manuscript.”

• cites Jia LianxiangNot matched

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

• cites Li JunmingNot 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.

Illness recorded as affecting the "heart-and-abdomen" refers to the front core of the body, above and below the waist.

“Illness was also recorded as affecting the "heart-and-abdomen" (xinfu 心腹 or fuxin), referring to the front core of the body, above and below the waist.”

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

The Han controversy over "circling the square" or "squaring the circle" reflects continuing debates involving a geometrical mode of thinking that is clearly reflected at an earlier stage in the *Wu ji.

“Han controversy over "circling the square" or "squaring the circle" reflects continuing debates involving a "geometrical mode of thinking" (51) that is clearly reflected at an earlier stage in the *Wu ji.”

• cites TsengNot 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 *Shi fa system does not seem to be as bureaucratically organized as the *Wu ji.

“The *Shi fa system does not seem to be as bureaucratically organized as in the *Wu ji.”

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

The introduction of precursors of evil qi (heat, conjoined, aggressive) into the *Wu ji might possibly reflect the influence of a medical tradition of channel theory that at some point became entwined with a Bian Que medical tradition.

“The introduction of precursors of evil qi (xieqi)-heat, cojoined, aggressive-into the *Wu ji might possibly reflect the influence of a medical tradition of channel theory that at some point became entwined with a Bian Que medical tradition.”

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

The *Wu ji is designed to narrate how the world was set back on its correct course after an apocalypse and the critical role of human behavior in keeping it that way.

“It is a document designed to narrate how the world was set back on its correct course after an apocalypse and the critical role of human behavior in keeping it that way.”

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

Although there are overlaps in some deities and larger conceptions of illness in the *Shi fa and *Wu ji, the latter text reflects a more complex knowledge of astrology, medicine, and bureaucracy.

“Although there are overlaps in some of the deities and larger conceptions of illness in the *Shi fa and the *Wu ji, the latter text reflects a more complex knowledge of astrology, medicine, and bureaucracy.”