Caravaggio and Yijing
John Bjarne Grover
The present article provides the material needed for evaluating these comments on the relation between Yijing and 'zidalweidun'.
Historic background - the 'Bienenweide'
The reasoning which calls for the study with some urgency is the question of the authenticity of the socalled 'Schenkungs-Urkunde' which grants a land to the socalled 'ostarrichi', today recognized as the austrians. The 'Schenkungs-Urkunde' is a one-page latin document which claims to be from AD 996 but which contains a spurious word 'zidalweidun' which is not attested elsewhere in latin - it is translated 'Bienenweide' but that seems to be a clumsily attempted onomatopoeticon of type 'zzzzidal-weide'. It probably serves as a proof that the document is false and of a much more recent date (but the page can of course be written with old paper and ink). As it turns out, the word can be found to be an apparent construction on basis of certain formal properties of 1) the Odyssey considered a 'blue metre', and 2) the ancient chinese document Yijing, possibly the world's oldest known literary document. The word 'zidalweidun' was probably used as a propaganda trick by Hitler. The question is why it could be possible to whip up such grandiose mass hysteria on basis of this little word. The blue metre rationality is not so difficult: If the word is constructed by a blue metre in such a way that it looks like a proof of authenticity and not the opposite, then a protestant faith in the script - rather than in catholic clerical tradition - would take faith in it in such a way that it generates its own opposite and calls for confidence in the proof of falseness - in such a way that the basis for the divine revelation in protestantism feels threatened. It is easy to compute the location in the Odyssey (with offset 58 poems relative to my PEB) which is the precise correlate to the word 'zidalweidun' in the 'Schenkungs-Urkunde' on the assumption that the 'Schenkungs-Urkunde' were written in AD 996. This location turns out to be in song 5 verse 205, the second half - immediately preceded by the form 'etheleis ienai' which in theory could be the name of the current ukrainian president by 'Zelensky-jenta' = 'the Zelensky girl'. Computing on basis of my theory on the phonology of Bhagavad Gita and one third for the exact phonology, one adds 12110 / 3 lines to this and comes to song 13 verse 251,666 which perhaps is not so bad - but a better result is obtained if one takes into account the difference between the 366 days/elements which divides the 12110 lines into 33,087 lines per PEB poem and the factual average length of the year which is not 366 but 365,25: Dividing this difference with 3 means subtacting 8,27 lines from 251,666 which takes it down to book 13 verse 244 appr the mid out of three parts of the verse which is
sitos athesphatos, en
zid al wei d un
The greek expression means "flour/grains immeasurably, in" which could be just the eldorado territory given to the ostarrichi: Even the gods cannot tell how much grains there are for the Wassermühlen to make flour there. This proof could seem like hardboiled evidence for the protestants - but of course it is at best a tough nosepuller since it depends on a clever trick with the difference between 366 and 365,25 - which hardly could be a part of a natural semiotic intuition. Also, if it should have been a real blue-metre phenomenon and not a smart trick, the word should have covered 84,4 lines of the Odyssey and not only one third of a line. The best explanation is therefore that the mystery word is constructed on basis of knowledge that the Odyssey functions as a blue metre and if the word on this location is that particular phonological form, the german protestants would be convinced of its authenticity, otherwise they would lose their lutheran creed, and the catholic austrians could feel that their territorial rights (articulated in this document as basis for Hitler's 'promised land') could collapse.
The role of the ancient chinese document Yijing is more advanced and relies essentially on the method of dividing the document in three equal parts and then 'folding' each part on the middle: This creates three turning 'folds', two of which constitute a quasi proof that the word 'zidalweidun' seemingly has to be present at the foundations of the human semiotic constitution. On two of these three folding points there arise the forms YANG WU-XUE, the third folding of Yijing, while the second of those three is 'FEI-DUN-WUBU-LI' = the 'zidalweidun' factor. Evidence of the relevance of these is in the spoon 'WANG YU-XUE' = 'VANNE[t] I HUSE[t]' = 'the water in the house', which is the theme of an apparent political program on a house I bought in Szolnok in Hungary in 2015 (it turned out that there was water inside the fragile adobe walls but not inside the house proper), as well as in the name of recent austrian chancellor Werner Faymann which resembles the 'FEI-MAN TRUBU-LI'. For reaching the form 'ZI-DAL-WEI-DUN' it can be observed that the austrians typically tend to feel high in their cultural manifestation when they can arrange their 'WOULD-YOU BALLs', dance balls (see Oe24.at for 30-09-2022) of 'WOULD-YOU-like-to-dance' (rather than 'voodoo') type. See this file on 'potato ball'. It is assumed that the dance makes the austrians feel that new territories open up wherever Hitler left dead jews in the earthen grounds - on basis of the PTRSIM PIK construction for a technical construction of a quasi Messiah bridging from the current new-testamental territories to the old-testamental territories of the 'promised land' of Hitler - in Germany, Poland and elsewhere. It is the opening up of these promised lands through the austrian WOULD-YOU BALLs that seems to lend reinforced evidential value to the little word ZIDALWEIDUN as a proof of the territorial rights (rather than a proof of the opposite - hence the apparent mass psychosis that could tend to follow such events). However, this raises the very important question - if this should be more than a tasteless joke on a national tradition - how on earth is it possible that a very old chinese document could exercise such a magic spell on a modern european culture? Brazen lamps and things like that cannot reall explain it. Clearly it is very possible that the ancient document has been used deliberately for constructing intrigue on basis of the ZIDALWEIDUN word for which it shares a basis with the blue-metre Odyssey ('FEI-DUN-WUBU-LI' in Yijing, 'sitos athesphatos en' + 'su de khaire kai empes' in the Odyssey), but this is not sufficient basis for explaining the mass psychosis of Hitler's Germany on background of the situation in Austria. It is true that Yijing is 'a good book' and that could be the reason, in addition to its defining status by being so old and essential. The evidence discussed in the present article serves to show that there is an essential isomorphy with Yijing in the work of Caravaggio in the order established by this study of mine on the relation to part III of my own poetry work 'Der Dornenstrauch' = DDS (which also in part I interprets the phenomenon of chinese radicals from a logical viewpoint). To the extent that my DDS can be seen to be of an essentially jewish-philosophical kind, the present study can serve to show that the reason for Hitler's holocaust was in the strategy of uniting the germans in hostility against that which seemed to threaten the basis for their protestant faith: If the jewish-philosophical character of DDS is what lends sufficient heavy-weight reason to the ZIDALWEIDUN strategy, the germans could feel that their creed could be rescued by taking this judaism by the root. However, there should not be any reason for a christian hostility against judaism, on the contrary it should rather be inclined to feel this as their historic, philosophical and mystic basis - so that a protestant hostility against judaism is only to saw off the branch they are sitting on. The present study seems to prove that the reason for Hitler's holocaust would have been to drive it all hysterically up into that little word ZIDALWEIDUN - a cleverly constructed intrigue which functions as a bad teaser on the fundamental basis for the protestant creed.
Hence Hitler would have followed the strategy of 1) acquisition of power and then Reichstags fire, 2) holocaust started for whipping up hysteria and mass psychosis, 3) war started for turning the mass psychosis into a climax of self destruction. One naturally guesses that Hitler could have been an agent for the enemy on whom he declared the war.
The present study therefore answers the question of relevance of Yijing positively - yes, there is enough semiotic basis in Yijing for such a tragic political program to function through a folding of it in three parts, and - secondly - for just that reason one can conclude that the socalled 'Schenkungs-Urkunde' is fraud - and hence that the austrian society will be wise in packing down the document as part of their national basis.
'Zidalweidun'
The ideas of the british queen having been rebuilt after her official death to a young attractive woman with whom I would come to interface - for a (more or less terror-driven) romance which could lead to a sexual intercourse - could have their origins in these details of the 'ostarrichi' document: The 'nose monkey' could be associated with ideas of Pinocchio qua PIN code to bank cash withdrawal - there have been some problems recently which I hope will not continue - Pinocchio's nose was extended when he lied, I think was the story, and hence the 'Arne Treholt' story could have been about that long wooden nose, plus the 'Arne Næss' story (the name) on cash (or was it bash) withdrawal.
My first PIN code in Austria in 2004 was '3221' to the bank card for die Postbank - there followed later the BAWAG bank crisis whereby the BAWAG bank was rescued from bankruptcy through a merger with the Postbank. 'Ba vekk' = 'asked please go away' while 'ba vag-ina' = 'asked vagina' - since sexual intercourse with a former queen is out of the question it means that I have to avoid the spot for political reasons. The BAWAG escaped bankruptcy through this merger and I now hope that the world of republican states will not join this british program by threatening me with a bankruptcy unless I agree to a sexual intercourse - one single is probably enough for a global triangle of the jewish genetics in the PTRSIM PIK with an 'everlasting prince'. There was recently a cash withdrawal from my norwegian bank account which I cannot remember to have made and there followed an unsuccessful cash withdrawal of mine - which means that it probably would be easy to conspire on monetary problems for me. If such republican 'respect for a swindler' continues, it cannot lead to a sexual intercourse anyhow - and isnt it high time to end the farce with that PTRSIM PIK theatre anyhow? (Of course a rebuilt queen would be unrecognizable so it could be a 'safe project' anyhow, whether there be a queen there or only the sum of administrative redundancies).
The 'ostarrichi' document could also contain the story with 'Raino Malnes' ('the painted nose') of the nose monkey in the flooding of the old house on Rekustad in the winter 1977-78 as apparently preheralded in Modern Language Review for october 1977 (search MLR oct 1977 ) title 1. "A new Reynold - Milnes letter: Were there two meetings between Keats and Coleridge? By Donald Lange" - suggesting that the 'kitchen cold-rinse' was planned in advance. "3. Language and gesture in 'Great expectations'. By Ian Ousby" could be that BAWAG calling for a solution or roleturn at the pincode 'Postbank'. Title 2 could even find a reference in Bertolucci's film "The Dreamers" possibly based on the manuscript to my diary novel. Title 9 could suggest a 'subconscious' motivation in the role of 'JFK' interpreted as the undertext of the 'child wuck' spoon of 'wild duck' etc. (It is probable that this MLR october 1977 was not long after the first sexual intercourse with an 'octogon', that was Jette Råboe Larsen).
It is of course easy for an administration to construct such traps for the single little individual, even a disability pensioner whose economic resources can be computed in finest details years in advance. Were there an inheritance offered in an 'uncollected letter' - which had to be collected within a certain limit of time? If the PTRSIM PIK - that is me - had more money I would have been back in Italy since long and then this prescheduled theatre of Vienna could not have continued.
The idea of a british queen hiding under the surface of a young female like a wolf under the surface of grandmother can find its basis also in the Beatles song on 'Her majesty' on the record 'Abbey Road' from the late 1960's. I notice also the 'Starr-Richard' (cp. 'ostarrichi') percussionist ('drummer', cp. 'drømmer' = 'dreamer') taking the place of another drummer in the very beginning of the 'Beatles' career - whereby the name of the group could be about the 'Abidjan-Ålesund' axis - and hence it is not impossible that this idea of the re-erection of a british 'queen' = 'dron-ning' in a young female interfacing with the PTRSIM PIK could be the entire purpose with that group. There has also been the idea around that the development of 'entertainment music' after british-won WWII was associated with this idea of 'beating on kettle lids' which then could be associated with the possibly Kennedy spurt on my exposed newborn cortex after the 'lid' had been lifted.
The whole program - which could have dominated the western world since WWII - seems to be centered on this 'royal' act of 'in-gli-sh' = 'as it glides in' of the 'PIK' (norwegian fourletter 'pikk' means 'penis'). My view is that the whole story has received mistaken global support on basis of the concept of 'drone (for 'dron-ning') in the construction of a 'Bienenweide' with a massive accumulation of historic weight (WWII, holocaust etc) around the single word 'zidalweidun' constructed on basis of formal properties of the homeric Odyssey and the chinese Yijing as the world's probably oldest literary document. The present article contributes to the conclusion that the document of the 'Schenkungs-Urkunde' probably is false and a teaser constructed around the evidence in this single word 'zidalweidun' - and hence that the attempt to construct a global 'kingdom' of secret intelligence control by terror on indexes should be stopped. Secret intelligence has power only to the extent that they deliver lies or untruthful selection of information - and it is no reason to beat up the children even if 'no parent is perfect'. My political view is that the world should go for an open world without secrets of administration and that the administration should be reduced to its minimum for organizing the distribution of tasks and resources in an optimal way - so that life on earth can be for all human beings there and not only for the single queen of the global beehive. That would be also for avoiding all that old conspiracy and treason of 'history'. It would be for a mystically oriented program - in a goodness-driven economy. The international secret intelligence programs sail seemingly under the flags of mysticism - but it is self-evident that even if Hitler's 'Treblinka' or 'Sobibor' or 'Belcez' could have been names of deep jewish mysteries, there could not be much mysticism when it was the name of terror and violence. Likewise to abuse my work for giving shape and structure to terror-driven programs is very mistaken indeed. It is noticed that the apparent construction of political intrigue could in principle be centered on Zinckgasse with the body of 'garasjetulla' in the one end and 'oral' in the other - there was recently recently a car parked down there with a horror-looking 'imploded' front as if it had been hit by a laser beam from a satellite which it had sucked down on own force - like that oral story of my school dentistry from 1970 which more recently seems to have received an interpretation in the digging of the hole for the U2 station in Mariahilferstrasse. The fourth group in my suggestion of a goodness-driven economy is this - for the working of the global goodness-driven economy machine:
Triadic butterfly sign, the working of the machine = LEKTON
13 20 42 negation, paradox, binary values = lekton = HOUSE
14 28 39 gender = BODY
15 24 41 relegation of authority/control to universal muse = ORAL
16 32 40 three triadic semiotic spaces = three basic parameters giving the fourth = COGNITIVE
The 'HOUSE' would then be the house in Zinckgasse, the 'BODY' would be 'garasjetulla' on the ground at the corner to Wiener Stadthalle where Zinckgasse intersects with Hütteldorferstrasse, the 'universal muse' would in the terror-driven political conception be the organized terror on indexes - such as when a mass shooting in USA seems to index certain environmental factors in this area (there was, for example, five people shot to death recently in a street in USA which could have indexed a car number frequently parked in a neighbouring street). It is probably the 'international secret intelligence services' who want terror to be 'the universal muse'. It is, alas, a poor understanding to see the 'cognitive' in a quasi 'royal' sense of it - as the 'Palme' or 'Palmyra' (recently ruined) of a hand pressing the brain down into the skull-kettle after it has been opened in 'florentine' ways. Why such horror ideas? It is bad politics which has a bad conscience (and the cause of that can come early in the career of a secret intelligencer with 'extended authorities' and can possibly never be repaired) which believes that horror is needed as the only possible way to curb the inclinations of mankind to run off from the bill and escape doom thereby. Mysticism and terror do not go well together - the mysteries (and the subsets of humanity opening thereby) can be understood only by a goodness-oriented intention avoiding terror and violence which is the function of christian prayer - dissolving the human dependency on 'history', detaching the individual therefrom - and to understand them like one understands mathematical formulas does not function at all, except for a program of 'taking' or 'neutralizing' them. (The old joke of a 'cigar' in the colon, holding rolledup dollar banknotes for the arrival at St.Peters, is a bizarre variant of these ideas - e.g. the 'opening of the subsets of humanity' - could be rooted in concepts of 'gold, incense and myrrh', cp. the 'Märzstrasse' in parallel with Hütteldorferstrasse, intersecting with Zinckgasse and ideas of 'guilt' plus a strange interest in lower bodily effluences and excretions). The idea that the mysteries can be 'mastered' through a program of conspiracy is the faith that the monarch is divine and can grant eternal bliss to the terrorist. This program of assigning 'divine authority' to the monarch is probably the essence of the story with PTRSIM PIK - that the PIK is a construction who looks like a Messiah in the Stammbaum and thereby can grant divine authority to the monarchy (which the french revolution could or would not) e.g. by way of a sexual intercourse with the queen - also as supreme head of the church. Of course it is only about a state of doubt, the problem of religious doubt - which whispers in your inner ear that 'religion is only a lot of smoke on the landscape, a bunch of illusions, dreams and fantasies, childish faith in Santa Claus only' - against which the program of a 'kingdom' can be lauched for the more or less eternal security.
'Zidalweidun' could be the name of this flag which the terrorist program tries to sail under. 'Say it at the end of the road', could be even at the end of Zinckgasse, where the 'body' of 'garasjetulla' was 'pronounced'. It is very possible that the anglican creed could suffer under a principled doubt that it was perhaps not right of Henry VIII to break out of the catholic church after all. If this break was motivated by Henry's discovery that he could induce inner divine articulations in the pope - say, if he put in a sentence on a paper into his own supersafe safe (only he had a key which he had smithed himself, and his wife, the one after the other, did not know where he had hidden it, say, under his pillow - and if she were a bro[o]m-rider she was not the right wife) between a little model of a heart and a miniature sword, he would find the same sentence in a bulle from the Vatican some days or weeks later - he had after a few of these the proof that no reason could withstand after which he broke out of the catholic faith in tradition and made a new church with himself as the supreme head, defining the new creed in the scripture beyond tradition. Thereafter the question of divine authority in the british monarch would remain a riddle and potential source of doubt: Were it God who had tried to learn Henry something about humility? Had they made the worst error of rebellion they could do? Henry could not tell this reason aloud, but perhaps it would have been in "chapter five of Mill's 'autobiography'", still unpublished but available in one single copy in the innermost recesses of the innermost safe of Buckingham. Would that have been interesting for a PTRSIM PIK - what can be found at the end of the 'sink-gasse' or 'zinc-kasse' - in 'buken-gamme'?
The britons could be suffering under this doubt and have constructed a PTRSIM PIK could be for an attempted construction of a new and masterable religion at the turn of the millenium. I am a refugee from that program and applied for political asylum in France in 2002. I do not intend to be part of that program nor even of being 'understanding' of or for it (with e.g. 'forgive them, Father Hitler, for they know not what they are doing' etc). If that is the question, I could rather have said 'throw the crooks in jail' - untill I discover that this expression could have been made by themselves for the 'go-ahead' of the crooked pirate hook-hands to be thrown into the 'jelly' of the opened skull. It is the problem of doubt - that such puerile albeit salonfähig elegance is hard to battle. I very specifically warn against making any sort of religion or mythos out of this story. If you use any of my ideas, of course you must credit me as the source - this is not a matter of divinity! I hope for an asylum in a republican state (not 1223-Austria, though) - not the least also for escaping the potentially pre-organized traps of a 'royal conspiracy' in this Vienna, and I would guess that the kingdom of my norwegian citizenship also could be happy about being relieved of international overseas pressure thereby. It is only lack of money which has prevented me from moving to another country, and the chance which my limited economic resources allowed for with the house (which I bought in the summer 2015) in Szolnok in Hungary failed when I discovered the water pipes in the adobe walls (these being under the control of more or less remote neighbours who could open their taps for inaudible flushing of the only sun-dried clay and make the house collapse without warning and at any time, thereby increasing the political pressure contained in this document) which made 'vanne[t]-i-huse[t]' = 'WANG YU-XUE' (see account of the three foldings of Yijing below) be the reason why I am still in Zinckgasse. Such conspiratory political interest could be inclined to tremble their index fingers towards me with a "youu, Mr.Grover, is responsible for the problems arising from your presence in 'WANG YU-XUE' which imposes upon us the problems of 'zidalweidun' in that other folding". I have speculated that this house could have been drafted by or at the time of JFK in the White House.
I hope to avoid organized mass mobbing - cash points do not function or even worse swallow my credit card, trains are cancelled or tickets not available, nor storage chances for my belongings which then have to be dumped in some roadside - unless I agree to a sexual intercourse etc etc. What sort of republican state would that be? It would not be a republican state of the people - it would be a totalitarian system under international secret intelligence services.
Why isnt there somebody helping me out of this whirlpool? They could rescue the entire world thereby - and the economic investment needed for that could be the best pay-off ever if the whole world economy and condition generally could be rescued from a collapse. Could be there have been such attempts - an offer for a house in another country against 1,- euro on the condition of return to seller by my later exit from it, and the seller could be a state or a municipality, or, say, an inheritance from a deceased party member who had 'heard about him' - but these offers could have failed either by the letter being 'uncollected' (due to 'extended authorities' in the intelligence services) or by being put aside after the potential donor had consulted the 'intelligence services'. There could be much public information needed about these 'services' if that be the story. 'Respect of the supreme head of England?' That is not a goodenough reason, in particular if it means 'supporting swindlers'. Or is it 'respect for terror of british intelligence'? There could have been speculations - and I have no knowledge about it either - that e.g. the italian Brigate Rosse or german Baader-Meinhof could have been expressions of such 'calling-for-respect' for international secret intelligence services, and now Russia may try to bring the 'bridge at the Russia' between Georgia and Ukraine in a Black Sea Loop under control. Britons may still suffer from doubts about the divine authenticity in Henry's breaking with the Vatican.
Republicans should publish as much secrets of history as they can in order to avoid the conclusion of royal history simply by respecting the single individual's need for understanding the history without having to devote a lifetime of work for getting to some of them.
The world should appeal to the british government to withdraw the program of this 'zidalweidun' queen with 'in-gli-sh' aspirations if that is on the agenda - if the british government has more power than british intelligence, which we all hope that they still have. Or is a monarchy precisely that the monarch controls the secret intelligence beyond the government? I am not a monarchist.
The sum of the story is probably this: I am probably a PTRSIM PIK (and Wittgenstein was probably the same, abused by Hitler) which is a person at the end of a Stammbaum constructed in such a way that it combines people indexing verses from the old and the new testament in such a way that it creates the idea of a Messiah, and when this quasi-Messiah is born, and people (the collective conciousness) believe that Messiah is born, a politician of monarchic type comes and lifts the skullcap off the newborn child and masturbates on its cortex, scissors a little off the occipital lobe and the cap is put on again. This pirating of the future of the child makes the collective conciousness believe that the politician is a Messiah. My role as PTRSIM PIK is probably for the austrians to believe that the old-testamental jews dug down by Hitler in Germany and Poland constitute the territorial rights which open up new eldorados when the austrians mob me and dance their 'would-you-[like to dance] balls' for the 'WUBU-DAL' to turn into 'WUDU-BALL': Then they see the promised land open up in a bright imperialist future. "But this is ridiculous", they probably say: "How can that old chinese book make us believe so today? There is nothing wrong with balls". That is true and dance is certainly well and fine, but phenomena such as these could suggest that the 'would-you ball' could be conceived as a 'voodoo ball' of impressive dimensions. However, this would still be nothing if it were not for the phenomenon discussed in this article - that there is a universal substrate of Yijing which is sufficiently prominent and strong to be recognized in any society - and Caravaggio would be the proof of that. Then of course it is the fact that if Hitler used 'zidalweidun' as his secret trick and this is the folding point of the second fold, then the folding point of the third fold would serve to invoke Hitler's holocaust and the quasi territorial claims therein precisely because of the strong universalism in Yijing - plus the additional impetus in the Odyssey with its many centuries of schooling traditions in Europe. That is what the present study tells - that the austrians should not indulge in quasi innocent dance balls while at the same time be mobbing me for being involved in 'WANG YU-XUE' - the purpose with the house in Szolnok as a political trap for me could have been just precisely to make it possible to blame me for the mass psychosis that such dance balls thereby can create - and then to pretend that the mass psychosis is a new religious floodwave on basis of the PTRSIM PIK - a quasi divine that has taken on a role in History and walks around on earth. And the services have a lot of surveillance material from my life and work which they can abuse for manipulating the hysteric masses here and there. People are pulled by their noses with this strategy - and clearly it is that Stammbaum of PTRSIM PIK type that is the secret which people must learn to understand for avoiding the mass psychosis such as nazism in Hitler's Germany. It is probably quite a golden eldorado that opens up as the promised land for the austrians when they dance themselves warm in the balls - but it is a Father Hitler (who seem to aspire towards a Moses role) who has promised the land if only they will take faith in him as the Führer of the People once again. Who knows - could be Hitler even survived and has been rebuilt to a younger shape and hope to do it again? Clearly the Promised Land could be such a temptation and to give it up would feel as quite a sacrifice - but it must be understood that it is nothing but humbug and winds from the stomach and nothing to have at all. A lot of murder and butchering and apocalypse is all there can come out of it - and the austrians will be happy if they are left with little Vienna as an anus of Europe. Probably there wont be any Austria left at all if the psychosis is allowed to blossom. So it is wise to get down to earth as quickly as possible and not give in to any temptations from royalist inclinations to set the 'zidalweidun' psychosis going once again.
In short, it is not that little me am concerned with some 'WANG YU-XUE', like the water in the house, that is the problem - it is the attempts to construct a new Promised Land eldorado mirage for the austrians and germans to believe in that is the problem. That it cannot be a coincidence? That is what Henry may have said about the pope. Should Mr.Grover try and find out of this by searching the deep recesses of the innermost safe? Stop the nonsense and get out of the monarchic mythomania, says I. It is not I or the jewish genetics of the PTRSIM PIK who constitutes a threat to their Promised Land with all its "...Wiesen, Weiden, Wäldern, Gebäuden, mit Quellen und Wasserläufen, mit Jagden, Bienenweiden, Fischwässern, Mühlen...", as promises the 'Schenkungs-Urkunde' so enticingly about the new imperial eldorado - it is rather I who tells them to avoid this windy trap and rescue what is left of their homeland. Stop in time - before the new Hitler shall help them to rescue the promised land by chasing the jewish genetics that constitutes such a threat to the promised Fatherland. It is likely that these were the mechanisms 100 years ago as well - and historians have, if this be the story, made a very grandiose mistake by not coming to the facts but continued the talk about 'hatred against jews' and things like that. It was probably not hatred, only cynical power struggle by way of the smart trick of PTRSIM PIK. "It is not possible to know if the 'Schenkungs-Urkunde' is fraud", such as, say, british swindle? That is probably not necessary - even if it probably is possible to show it with some scientific rigor.
Did imperialists lure the american indians into valleys or canyons which were closed for grandiose massacres? But nobody would believe that anybody could be so evil. Of course anybody will try and follow the directions which future seems to open up - and nobody wants to take it for granted that it could be a trap. But if history could tell this 100 years ago, then it is even more urgent that it comes to daylight now - before it is too late.
It may be that the problem is spotted very clearly in the phenomenon of the doubleworld - that if I write an article like e.g. this study of the work of Horace, which should have called for some interest, or, say, the present article should present lots of material for serious study - for example, when I discuss the 'Concert of youth' below it leads to very interesting results and other people could write similar studies of other aspects of the material in this article, such as Caravaggio's DNA tabulator, but is there anybody who would credit me as the source of this? Of course they should credit me as the source - do not listen to the secret intelligences who could tell that "it is his own project to remain a 'Deus Absconditus'" - what lies that would be! Or if I write a book of poetry, it seems not to be credited anywhere but there seems (as is my impression) to be avalanches of plagiarisms elicited (pirate copies are perhaps distributed by the mythosmaking secret intelligence services?) which do not credit me as the source - and who could come to claim, if pressed on the point, that it is not because my work is interesting literature, it is only because it is a PTRSIM PIK. Is 'subliterature' a term coined for describing these avalanches? But of course such organized swindle has only the purpose of whipping up more hysteria on that role of the PTRSIM PIK - probably for completing another round of hitlerish apocalypse in Europe.
While I do not even have enough money to solve my needs for moving elsewhere - to escape these old plans of me as the secret prism between Auschwitz and the modern ÖVP. And mass shooting on a daily basis in USA try to take the role of my poetic muse.
Introduction to the study of the signs of the Yijing
For relevant details on the 64-element Yijing, see the article What is the 'zidalweidun'?. The essential question which can be answered is whether there is an independent semiotic reason for the division of Yijing (here by line 6) into three parts folded along the middle. The method followed here is to consider the correlation of Yijing with the works of Caravaggio in the order I have shown the very good reason for - and then see if the three groups of foldings along the middle have a basis in the human semiotic constitution - that is, if it makes sense. There will be pairs (from the folding) in each group - one pair of Caravaggio and one pair of Yijing - and the method is to butterfly them: If, as below, say, one folding makes a pair of element 3 and element 20, the order of Caravaggio works will align 'Lazarus' with Yijing #3 and 'Calling of Matthew' with element 20 - and the method of assessment of relevance of the folding is then to study whether Yijing #3 has a relevance for Caravaggio #20 and vice versa. Since Yijing #3 contains the word for 'horse', where is the horse in 'Calling of Matthew'? It is in this outline form of the artwork.
Secondly, this means that the entire burden of proof will be in the arrangement from 1 to 64 of the works of Caravaggio - and from where do I have this order which carries this evidential value? It is in my article 'Caravaggio and 'Der Dornenstrauch'' - the order 1-64 of column 3. This reason for this order of Caravaggio's works has a very strong structural motivation, as my discussion shows. Furthermore, this order of column 3 is based on a specific cyclic aspect of Caravaggio relative to the semantics of the 64 poems of my DDS part III: When this order is applied to the 64 poems (plus one preface and one postscript poem) of DDS part II, it is shown in my article 'Caravaggio and 'Der Dornenstrauch' part 2' that this order also exhibits a peculiar relevance for the phonology of the first line of the poems - in this order - of DDS part II - plus an apparently strong affinity to the graphics of certain chinese signs of relevance for the corresponding work of Caravaggio and for the essential words of this correlation. For the same example, Caravaggio's 'Calling of Matthew' (as element 20 of the listing in column 3) is aligned in this comparison with the first line of DDS part II with 'Pferdeklopfen gehn' (as in this) and hence the chinese for 'horse' is essential for this assessment - and that is the same as for the folding (in group 1) of element 20 with element 3 which likewise contains this 'horse' = chinese 'ma' = 馬 (see this article): One sees the window on the wall and the legs under the table of Caravaggio's work - the traditional = 馬 and new = 马 forms differ - and there is the specific role of the righthand leg of the man with the back to the spectator - he has two legs as for one 'stigma' each - see my ex nihilos stigma 1 and stigma 2 compared with one of these thighs:
But anyhow one sees the acute relevance of the 'horse'. This alignment will therefore contribute to support the theory that there is a strong motivation in the human semiotic constitution for the establishment of a triple division of the 64 signs of Yijing and a folding of these groups, here by the first group, in such a way that the folding point of groups 2 and 3 will produce the essential role for 'FEI-DUN-WUBU-LI' = 'ZIDALWEIDUN' (by the 'would-you' balls that turn the 'wubu-dal' into 'wudu-ball') of group 2 and the 'YANG WU-XUE' = 'WANG YU-XUE' (by the same wubu-wudu dental-labial rewrite) of group 3. It is this sort of evidence that the present article provides the material for.
Clearly the 64 elements of Yijing and Caravaggio and my DDS could have been folded once for studies along the middle - or it could have been divided in groups of 2 or 4 or 5 or whatever for foldings and comparisons. The present study shows that there is a basis for the division in 3. If there is a historic intrigue on a fraudulent ZIDALWEIDUN, it seems to be based on the division of Yijing into 3 main groups.
If one should make a guess on the construction (say, a couple of centuries ago? - would it have been in England?) of the 'Schenkungs-Urkunde' as political intrigue, it could be that the Yijing form 'FEI-DUN-WUBU-LI' was etablished first - for a correlation with the corresponding 'YANG WU-XUE' (evidenced in e.g. 'wang-yu-xue' = 'vanne[t] i huse[t]' = 'the water in the house' in Szolnok which perhaps could be associated with a Kennedy program) - and then one searched the Odyssey on the relevant place and found the form 'sitos athesphatos, en' in song 13 verse 244 which was sufficiently similar to the phonology of 'zid al wei d un' and the semantics of the promised land of the 'Schenkungs-Urkunde' and from there computed song 5 verse 205 by subtracting 0,333 of the 12110 verses - or, alternatively, by adding 0,666. This point can also be reached by another route: The 'Schenkungs-Urkunde' contains 1578 alphabetic letters and the word 'zidalweidun' is letters 535-545, which means that it ends on 545/1578 of the document. With the Odyssey as a blue metre with offset computed from AD 996, it lands on what corresponds to my PEB #130 - if, that is, one considers this as containing 365,25 poems and not 366 as it factually does. With offset for AD 996 which means 1009-996 = 13 years → 13 * 0,366 = 4,758, the computation goes 4,758 + 365,25 * 545/1578 = 130,9 = PEB #131 which goes from song 5 verse 193,38 to verse 226,47. Computing 0,333 of this lands it at the end of 'etheleis' in verse 205. This means that this verse can be reached by two different 666 (as in the Revelation of John in the new testament): One from 0,333 in the fragment computed from offset by AD 996, and one by adding 0,333 of the 12110 lines of the entire Odyssey added to this. It is this which could seem overdetermined and hence lend credibility to the authenticity of the document allegedly written in AD 996. It is noteworthy that there are 366 poems in my PEB but one has to compute by 365,25 for reaching PEB #131, otherwise, with 366, it goes into PEB #132.
Caravaggio and Yijing are here studied as 64-element sets divided into three groups of appr 22 elements each - and each of the three groups is folded along the middle - that makes for appr 3 * 11 = 33 pairings for study, as explained in this file.
The discussion goes on the form of pair of folding A-B for comparison of the two: A for understanding B means that the chinese Yijing line 6 associated with element A is considered for understanding artwork of Caravaggio under B.
My suggestive hint at reading of the line 6 from the relevant Yijing element is not intended to be of literary value - it is here all and only about an attempt to recognize Caravaggio's artwork (or certain essential aspects of it) in the chinese line. The reader can certainly refine these and consult more extensive dictionary sources in search of interesting details. It is the extent to which the chinese line finds an essential reflex in the Caravaggio artwork which is the test on the matter whether there exists a basis in the human semiotic constitution for the role of the 'zidalweidun' folding traced to Yijing.
Since 64 do not divide well in three there are a couple of irregularities where I have grouped in 3 rather than in 2: That is the group 1-6-43 at the beginning of the 'first third' and the group 22-27-43 at the beginning of the 'second third'.
Source for the translation of the glosses in the righthand column is The Yabla dictionary. It could be recommended to look up this source on the web - you just take a copy of the entire chinese line and paste it into the Yabla search field and all the glosses are listed for each sign in the line - and the translations in my righthand column could instead have been made by a simple link on each of the chinese lines, something which will produce approximately the same page, but, for once, many if not most of the listing which come up are incomplete, and, secondly, since the web sometimes can be unstable I have quoted the lookups from this source directly on the present page - and filled in the missing signs. I have not the knowledge of chinese to be able to evaluate the relevance of these quotations but I would believe that there is reason to take faith in the seriousness of the 'yabla.com' source. I have added links to the 'wiktionary.org' source for each of the signs in the lefthand column - these pages look very serious and detailed also on the historical material and can probably be recommended for a closer study. They seem to support the 'yabla.com' source. Serious studies should of course consult also additional available sources.
I had planned the following comparison as part of a more extended study of the question of a relation of this material to my 'function 6' = book 6 of my 16-volume TEQ = The Endmorgan Quartet - including the 'genetic aspects' (cp. the 'royal issue') of 'line 6' of the blue PEB - but this interesting study would take it too far at the present moment and would lead to excessive complexity. However, it is by this extended complexity that more interesting results can be obtained - see the brief mention of the 'horse' in Caravaggio's 'Calling of Matthew' or the discussion of 'Concert of youth'. Since I have not had the time for more extensive studies of these aspects of the correlations, I have generally presented only a rudimentary and suggestive sketch of how a relevant reading of the essentials of the artwork of Caravaggio can be read from the corresponding line of ancient chinese.
It is the relevance of the three foldings which is the aim of this article. If there is evidence of such a relevance, that supports the idea that there could be a universal basis for the application of 'zidalweidun' as derived from just 'Yijing'. Otherwise it would appear as too farfetched to come up with a single rewrite of a single word from an ancient chinese text and pretend that this is important enough for dominating an entire postwar era on a global scale. Yijing is a good and interesting book, but it could not be that interesting in itself. It is only if there is a universal basis for it that a single excerpt from it could be assigned such immense importance. And that is why the relevance of the foldings is the essential question.
I have used line 6 from the Yijing. Why just this line? For once, I was well into my study of line/function 6 (of my own PEB/TEQ) with its apparent 'tabulator' function - and I had reached the theory of the apparently fixed distance between the two halves of the double helix of DNA as being the origin of this 'tabulator' - via this source before I discovered the relevance for the 'zidalweidun' phenomenon in politics. Could be the other lines of Yijing can provide additional interesting material, but there has been no time for that for the present study.
My translations are exclusively an attempt to recognize certain elements of the artwork in the chinese signs - they are not intended to be of literary value.
The chinese text is line 6 of Yijing referred to in this article - see particularly the references at the end of it, repeated here:
Sources:
Schütze, Sebastian: Caravaggio - L'opera completa'. Diretto e prodotto da Benedikt Taschen. Taschen GMBH, Köln 2015. www.taschen.com.
About Yijing
The basic Yijing text
Yijing source
The Yabla dictionary - type chinese (one or more signs), english or pinyin into the search window
The 'wiktionary' page - copy the chinese sign or its HTML code onto the URL window at the end of https://en.wiktionary.org/wiki/
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First third
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1-6-43
1 Martha and Magdalena
亢龍有悔
6 The holy Katharina of Alexandria
或錫之鞶帶終朝三褫之
43 Decollazione del Battista
无號終有凶
1 亢龍有悔 for understanding 43 Decollazione del Battista
overbearing hero/dragon there is to regret
亢 kàng Kang, one of the 28 constellations; high; overbearing; excessive
龍 lóng dragon; imperial; emperor; sovereign; king; of the emperor; chief; hero; towering figure; dragon-shaped object; long object; dragon-adorned object; extinct reptilian creature; -saur; to become clear-minded; to be revitalised; goal; queue; line
有 yŏu to have; there is; there are; to exist; to be
悔
huĭ to regret
One notices the strong motivation of the artwork in the graphic forms of the chinese signs, such as 亢 for the bent-down man or 龍 for the 2-3 lefthand characters
6 或錫之鞶帶終朝三褫之 for understanding 1 Martha and Magdalena
| 或 | huò | maybe; perhaps; might; possibly; or | |
| 錫 | xī | tin (chemistry); to bestow; to confer; to grant | |
| 之 | zhī | (possessive particle, literary equivalent of 的); him; her; it | |
| 鞶 | pán | large belt | |
| 帶 | dài | band; belt; girdle; ribbon; tire; area; zone; region; to wear; to carry; to take along; to bear (i.e. to have); to lead; to bring; to look after; to raise | |
| 終 | zhōng | end; finish | |
| 朝 | cháo | imperial or royal court; government; dynasty; reign of a sovereign or emperor; court or assembly held by a sovereign or emperor; to make a pilgrimage to; facing; towards; (zhāo) morning | |
| 三 | sān | three; 3 | |
| 褫 | chĭ | to strip; to deprive of; to discharge; to dismiss; to undress | |
| 之 | zhī | (possessive particle, literary equivalent of 的); him; her; it | |
One notices once again the motivation of the artwork in the graphic forms of the chinese signs, here apparently being suggestive in four - 4 - groups: 1) 或錫, 2) 之鞶帶, 3) 終朝, 4) 三褫之
43 无號終有凶 for understanding 6 The holy Katharina of Alexandria
| 无 | wú | not to have; no; none; not; to lack; un-; -less | |
| 號 | háo | roar; cry; ordinal number; day of a month; mark; sign; business establishment; size; ship suffix; horn (wind instrument); bugle call; assumed name; to take a pulse; classifier used to indicate number of people | |
| 終 | zhōng | end; finish | |
| 有 | yŏu | to have; there is; there are; to exist; to be | |
| 凶 | xiōng | vicious; fierce; ominous; inauspicious; famine; terrible; fearful | |
which could be a play with the ring over her head and the broken wheel on her side?
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2-21
2 Crucifixion of St.Andreas
龍戰于野其血玄黃
21 Salome and the baptist's head (1609-10)
何校滅耳凶
2 龍戰于野其血玄黃 for understanding 21 Salome and the baptist's head (1609-10)
| 龍 | lóng | dragon; imperial | |
| 戰 | zhàn | to fight; fight; war; battle | |
| 于 | yú | to go; to take; sentence-final interrogative particle; in; at; to; from; by; than; out of | |
| 野 | field; plain; open space; limit; boundary; rude; feral | ||
| 其 | qí | his; her; its; their; that; such; it (refers to sth preceding it) | |
| 血 | xuè | blood; | |
| 玄 | xuán | black; mysterious | |
| 黃 | huáng | yellow; pornographic; to fall through | |
= comments on the strangely levitational posture of St.Andreas for a comparable posture of the baptist
21 何校滅耳凶 for understanding 2 Crucifixion of St.Andreas
| 何 | hé | what; how; why; which; carry | |
| 校 | xiào | school; military officer; (jiao) to proofread; to check; to compare | |
| 滅 | miè | to extinguish or put out; to go out (of a fire etc); to exterminate or wipe out; to drown | |
| 耳 | ĕr | ear; handle (archaeology); and that is all (classical Chinese) | |
| 凶 | xiōng | vicious; fierce; ominous; inauspicious; famine; terrible; fearful | |
= the imitational or mirroring posture of the man to the left inviting to a comparison with St.Andreas
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3-20
3 Lazarus resurrection
乘馬班如泣血漣如
3 乘馬班如泣血漣如 for understanding 20 Calling of Matthew
| 乘 | chéng | to ride; to mount; to make use of; to avail oneself of; to take advantage of; to multiply (mathematics); Buddhist sect or creed; (shèng) four horse military chariot (archaic); four (archaic); generic term for history books | |
| 馬 | mă | horse; horse or cavalry piece in Chinese chess; knight in Western chess | |
| 班 | bān | team; class; squad; work shift; ranking; | |
| 如 | rú | as; as if; such as | |
| 泣 | qì | to sob | |
| 血 | xuè | blood; firm; unyielding; ardent | |
| 漣 | lián | ripple; tearful | |
| 如 | rú | as; as if; such as | |
This seems to interpret the Calling of Matthew in terms of sob-i-bor: Not only is there a puzzling absence of workers at the drill going constantly up and down (vertically) for days, but there is also a certain 'shift' to be noticed in the one-and-off of the strong sobbing sounds from the room in the vicinity (horizontally).
The horse is seen in this outline form.
One observes the detail of the thigh as relevant to the two 'stigma' pieces (stigma 1, stigma 2) which I found at foot level - the metallic one on the inner sole of the shoe and the wooden one at the foot end of my bed. This function of foot stigma in the shoe will apply to the understanding of the assumed ex nihilo yellow plastic flower under the shoe-sole.
20 觀其生君子无咎 for understanding 3 Lazarus resurrection
| 觀 | guān | to look at; to watch; to observe; to behold; to advise; concept; point of view; outlook; Taoist monastery; palace gate watchtower; platform | |
| 其 | qí | his; her; its; their; that; such; it (refers to sth preceding it) | |
| 生 | shēng | to be born; to give birth; life; to grow; raw; uncooked; student | |
| 君子 | jūn zĭ | nobleman; person of noble character | |
| 无 | wú | not to have; no; none; not; to lack; un-; -less | |
| 咎 | jiù | fault; to blame; to punish; calamity; misfortune | |
I have guessed that the 'sob-i-bor' of 3-20 is about a jewish birth which here finds its counterpart in the quasi 're-birth' of Lazarus
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4-19
4 David with the head of Goliath (1609-10)
擊蒙不利為寇利禦寇
19 Lute player
敦臨吉无咎
4 擊蒙不利為寇利禦寇 for understanding 19 Lute-player
| 擊 | jī | to hit; to strike; to break | |
| 蒙 | méng | blind; dim-sighted; Mongol ethnic group; (knocked) unconscious; dazed; stunned; to cover; ignorant; to suffer (misfortune); to receive (a favor); to cheat; drizzle; mist to deceive; to cheat; to hoodwink; to make a wild guess | |
| 不利 | bù lì | unfavorable; disadvantageous; harmful; detrimental | |
| 為 | to do; to make; to administer; to govern; to construct; to make; to become; to turn into; to be (equivalent to, equal to); to take something as; to act as; to serve as; to behave as; by; for; because of; for the sake of; (literary) to | ||
| 寇 | kòu | bandit; thief; invader, foe; enemy, to rob; to plunder, to invade, to invade; to plunder; bandit; foe; enemy | |
| 利 | lì | sharp; favorable; advantage; benefit; profit; interest; to do good to; to benefit | |
| 禦 | yù | to defend; to resist | |
| 寇 | kòu | bandit; thief; invader, foe; enemy, to rob; to plunder, to invade, to invade; to plunder; bandit; foe; enemy | |
19 敦臨吉无咎 for understanding 4 David and Goliath
| 敦 | dūn | kindhearted; place name | |
| 臨 | lín | to face; to overlook; to arrive; to be (just) about to; just before | |
| 吉 | jí | lucky; giga- | |
| 无 | wú | not to have; no; none; not; to lack; un-; -less | |
| 咎 | jiù | fault; to blame; to punish; calamity; misfortune | |
= borrows identity of David with Goliath from the lute player. This identity is essentially in the neck or throat where language sound articulates. Again, this applies better to #19.
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5-18
5 Seven works of mercy
入于穴有不速之客三人來敬之終吉
18 Madonna del Rosario
不事王侯高尚其事
5 入于穴有不速之客三人來敬之終吉 for understanding 18 Madonna del Rosario
| 入 | rù | to enter; to go into; to join; to become a member of; to confirm or agree with; | |
| 于 | yú | to go; to take; sentence-final interrogative particle; in; at; to; from; by; than; out of | |
| 穴 | xué | cave; cavity; hole; acupuncture point; | |
| 有 | yŏu | to have; there is; there are; to exist; to be | |
| 不速之客 | bù sù zhī kè | uninvited or unexpected guest | |
| 三 | sān | three; 3 | |
| 人 | rén | man; person; people; | |
| 來 | lái | to come; to arrive; to come round; ever since; next | |
| 敬 | jìng | to respect; to venerate; to salute; to offer | |
| 之 | zhī | possessive particle, him; her; it | |
| 終 | zhōng | end; finish | |
| 吉 | jí | lucky; giga- | |
18 不事王侯高尚其事 for understanding 5 Seven works of mercy
| 不 | bù | (negative prefix); not; no | |
| 事 | shì | matter; thing; item; work; affair; | |
| 王 | king; monarch; duke; prince; best or strongest of its kind; chief; head; ringleader; grand; great, (of feudal monarchs) to see the emperor | ||
| 侯 | marquis; lord , (obsolete) target, (obsolete) to be, to have - the combination 王侯 = wáng hóu = aristocracy | ||
| 高 | tall; high; of high level; above average; high place; loud; (geometry) altitude; (honorific) your | ||
| 尚 | still; yet; to value; to esteem; to worship; (obsolete) to assist; to administer (for the emperor); prevailing custom; noble; virtuous; to exceed - the combination 高尚 = gāo shàng = noble; lofty; refined; exquisite | ||
| 其 | qí | his; her; its; their; that; such; it (refers to sth preceding it) | |
| 事 | shì | matter; thing; item; work; affair; | |
= the angels and madonna-child group above is apparently unnoticed by the people below in the 'Seven works of mercy', in contrast to the scene in the 'Rosario' where they are on the same level - even if there is a very comparable 'textuality' above in the two artworks. However, the direction of attention of the visitors in the 'Rosario' is clearly an important aspect of this artwork.
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6-17
6 The holy Katharina of Alexandria
或錫之鞶帶終朝三褫之
17 Buona ventura (1596-97)
拘係之乃從維之王用亨于西山
6 或錫之鞶帶終朝三褫之 for understanding 17 Buona ventura
| 或 | huò | maybe; perhaps; might; possibly; or | |
| 錫 | xī | tin (chemistry); to bestow; to confer; to grant | |
| 之 | zhī | (possessive particle, literary equivalent of 的); him; her; it | |
| 鞶 | pán | large belt | |
| 帶 | dài | band; belt; girdle; ribbon; tire; area; zone; region; to wear; to carry; to take along; to bear (i.e. to have); to lead; to bring; to look after; to raise | |
| 終 | zhōng | end; finish | |
| 朝 | cháo | imperial or royal court; government; dynasty; reign of a sovereign or emperor; court or assembly held by a sovereign or emperor; to make a pilgrimage to; facing; towards; (zhāo) morning | |
| 三 | sān | three; 3 | |
| 褫 | chĭ | to strip; to deprive of; to discharge; to dismiss; to undress | |
| 之 | zhī | (possessive particle, literary equivalent of 的); him; her; it | |
The artwork puts a finger pointing towards the stigma field in the palm
17 拘係之乃從維之王用亨于西山 for understanding 6 The holy Katharina
| 拘 | jū | to capture; to restrain; to constrain; to adhere rigidly to; inflexible | |
| 係 | xì | to relate; to bear on; to tie; to bind; to be (copula) | |
| 之 | zhī | (possessive particle, literary equivalent of 的); him; her; it | |
| 乃 | năi | to be; thus; so; therefore; then; only; thereupon | |
| 從 | zòng | second cousin; from; through; via; to follow; to obey; to engage in (an activity); never (in negative sentence); retainer; assistant; auxiliary; subordinate; related by common paternal grandfather or earlier ancestor; lax; yielding; unhurried | |
| 維 | wéi | to preserve; to maintain; to hold together; dimension; vitamin | |
| 之 | zhī | (possessive particle, literary equivalent of 的; him; her; it | |
| 王 | wáng | king or monarch; best or strongest of its type; grand; great; to rule; to reign over | |
| 用 | yòng | to use; to employ; to have to; to eat or drink; expense or outlay; usefulness; hence; therefore | |
| 亨 | hēng | prosperous; henry (unit of inductance) | |
| 于 | yú | to go; to take; sentence-final interrogative particle; in; at; to; from; by; than; out of | |
| 西 | xī | west; abbr. for Spain | |
| 山 | shān | mountain; hill; anything that resembles a mountain; bundled straw in which silkworms spin cocoons; gable | |
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7-16
7 Alof di Wignacourt w/ page
大君有命開國承家小人勿用
16 Narcissus
冥豫成有渝无咎
7 大君有命開國承家小人勿用 for understanding 16 Narcissus
| 大 | dà | big; huge; large; major; great; wide; deep; older (than); oldest; eldest; greatly; very much; (dialect) father; father's elder or younger brother | |
| 君 | jūn | monarch; lord; gentleman; ruler | |
| 有 | yŏu | to have; there is; there are; to exist; to be | |
| 命 | mìng | life; fate; order or command; to assign a name, title etc | |
| 開 | kāi | to open; to start; to turn on; to boil; to write out (a prescription, check, invoice etc); to operate (a vehicle); carat (gold); book format | |
| 國 | guó | country; nation; state; national | |
| 承 | chéng | to bear; to carry; to hold; to continue; to undertake; to take charge; owing to; due to; to receive; to be obliged; to be indebted to | |
| 家 | jiā | home; family; (polite) my (sister, uncle etc); classifier for families or businesses; refers to the philosophical schools of pre-Han China; noun suffix for a specialist in some activity, such as a musician or revolutionary, corresponding to English -ist, -er, -ary or -ian; | |
| 小人 | xiăo rén | person of low social status (old); I, me (used to refer humbly to oneself); nasty person; vile character | |
| 勿 | wù | do not | |
| 用 | yòng | to use; to employ; to have to; to eat or drink; expense or outlay; usefulness; hence; therefore | |
= Narcissus 'high-ranking' over the water, admiring his own magnificence, prompts his outreaching over the water etc.
16 冥豫成有渝无咎 for understanding 7 Alof di Wignacourt
| 冥 | míng | dark; deep; stupid; the underworld | |
| 豫 | yù | happy; carefree; at one's ease; variant of 預 = beforehand; to take part in; to participate in an activity; to play (chess, cards, mahjong, hide-and-seek, etc.); to start; to foresee; to expect; to anticipate; to prepare; to plan for; to estimate; to reserve a place; to count someone in; variant of 與 = to give; to offer; to agree; to allow; to permit; to help; to support; to get close to; to follow; to befriend; to get; along with; to associate with; to fight; to deal with; to cope; to compare; to wait; to choose; to elect; clique; allied country; with; for; (passive) by; used to introduce the recipient of an action; and (used to connect two nouns); (logic) AND; conjunction; rather than; to participate; to interfere | |
| 成 | chéng | to succeed; to finish; to complete; to accomplish; to become; to turn into; to be all right; OK!; one tenth | |
| 有 | yŏu | to have; there is; there are; to exist; to be | |
| 渝 | yú | Jialing river in Sichuan; to change; to go against; to be contrary to; to overflow; to take off; to remove | |
| 无 | wú | not to have; no; none; not; to lack; un-; -less | |
| 咎 | jiù | fault; to blame; to punish; calamity; misfortune | |
= the theme of the political factor in a person wanting power and success stealing the future from a newborn child by opening its head (by the flexible headbones) and masturbating on its cortex. Could be the phenomenon of theft of the future derives from a 'Narcissus' function of the masturbator recognizing himself in the mirror of the infant cortex.
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8-15
8 Medusa
比之无首凶
15 Judith and Holofernes
鳴謙利用行師征邑國
8 比之无首凶 for understanding 15 Judith and Holofernes
| 比 | bĭ | (particle used for comparison and "-er than"); to compare; to contrast; to gesture (with hands); ratio; (bì) to associate with; to be near | |
| 之 | zhī | (possessive particle, literary equivalent of 的); him; her; it | |
| 无 | wú | not to have; no; none; not; to lack; un-; -less | |
| 首 | shŏu | head; chief; first (occasion, thing etc); classifier for poems, songs etc | |
| 凶 | xiōng | vicious; fierce; ominous; inauspicious; famine; terrible; fearful | |
15 鳴謙利用行師征邑國 for understanding 8 Medusa
| 鳴 | míng | to cry (of birds, animals and insects); to make a sound; to voice (one's gratitude, grievance etc) | |
| 謙 | qiān | modest | |
| 利用 | lì yòng | to exploit; to make use of; to use; to take advantage of; to utilize | |
| 行 | xíng | to walk; to go; to travel; a visit; temporary; makeshift; current; in circulation; to do; to perform; capable; competent; effective; all right; OK!; will do; behavior; conduct; (háng) a row; series; age order (of brothers); profession; professional; relating to company; behavior; conduct | |
| 師 | shī | teacher; master; expert; model; army division; (old) troops; to dispatch troops | |
| 征 | zhēng | to invite; to recruit; to levy (taxes); to draft (troops); phenomenon; symptom; characteristic sign (used as proof); evidence; journey; trip; expedition; to go on long campaign; to attack | |
| 邑 | yì | city; village | |
| 國 | guó | country; nation; state; national | |
Hence the act of speech in hand of/onto speech - it is the voice that is 'lifted', not the head proper. The absence of the butterfly of reference could be compensated for by the more abstract sense of 'lifting voice'
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9-14
9 St.Francis receives the stigmata
既雨既處尚德載婦貞厲月幾望君子征凶
14 Thomas
自天祐之吉无不利
9 既雨既處尚德載婦貞厲月幾望君子征凶 for understanding 14 Thomas
| 既 | jì | already; since; both... (and...) | |
| 雨 | yù | to rain; (of rain, snow etc) to fall; to precipitate; to wet, rain; | |
| 既 | jì | already; since; both... (and...) | |
| 處 | chŭ | to reside; to live; to dwell; to be in; to be situated at; to stay; to get along with; to be in a position of; to deal with; to discipline; to punish; (chù) place; location; spot; point; office; department; bureau; respect; classifier for locations or items of damage: spot, point | |
| 尚 | shàng | still; yet; to value; to esteem | |
| 德 | dé | virtue; goodness; morality; ethics; kindness; favor; character; kind | |
| 載 | zăi | to record in writing; to carry (i.e. publish in a newspaper etc); year to carry; to convey; to load; to hold; to fill up; and; also; as well as; simultaneously | |
| 婦 | married woman; woman; wife | ||
| 貞 | zhēn | chaste | |
| 厲 | lì | strict; severe | |
| 月 | yuè | moon; month; monthly; | |
| 幾 | jī | almost, how much; how many; several; a few | |
| 望 | wàng | full moon; to hope; to expect; to visit; to gaze (into the distance); to look towards; towards; 15th day of month (lunar calendar); | |
| 君子 | jūn zĭ | nobleman; person of noble character | |
| 征 | zhēng | to invite; to recruit; to levy (taxes); to draft (troops); phenomenon; symptom; characteristic sign (used as proof); evidence, journey; trip; expedition; to go on long campaign; to attack | |
| 凶 | xiōng | vicious; fierce; ominous; inauspicious; famine; terrible; fearful | |
14 自天祐之吉无不利 for understanding 9 St.Francis receives the stigmata
| 自 | zì | self; oneself; from; since; naturally; surely | |
| 天 | tiān | day; sky; heaven | |
| 祐 | yòu | (of divinity) to bless; to protect | |
| 之 | zhī | (possessive particle, literary equivalent of 的); him; her; it | |
| 吉 | jí | lucky; giga- | |
| 无不 | wú bù | none lacking; none missing; everything is there; everyone without exception | |
| 利 | lì | sharp; favorable; advantage; benefit; profit; interest; to do good to; to benefit | |
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10-13
10 Bacchus with grapes in hand (1593-94)
視履考祥其旋元吉
13 Carracci: Mary's Ascension
同人于郊无悔
10 視履考祥其旋元吉 for understanding 13 Carracci; 666
| 視 | shì | to look at; to regard; to inspect | |
| 履 | lǚ | shoe; to tread on; shoe; to tread on | |
| 考 | kăo | to check; to verify; to test; to examine; to take an exam; to take an entrance exam for; deceased father; to beat; to hit; to inspect; to test; to take an exam | |
| 祥 | xiáng | auspicious; propitious; good luck, good omen, auspicious; (obsolete) fortune, omen (good or bad); (obsolete) ancient funeral sacrifice | |
| 其 | qí | his; her; its; their; that; such; it (refers to sth preceding it) | |
| 旋 | xuán | to revolve; a loop; a circle; (xuàn) to whirl; immediately; | |
| 元 | yuán | currency unit (esp. Chinese yuan); first; original; primary; fundamental; constituent; part; era (of a reign); (math.) argument; variable; (Tw) (geology) eon | |
| 吉 | jí | lucky; giga- | |
See this file and more elaborately this article for the idea of the recursive revolutions of 1-step and 5-step character.
The Carracci artwork can be invoked for the historic reason of it sharing chapel with Caravaggio's works. The madonna looks a little triumphant as she steps on the putti baby heads for 'taking off'. The question is whether there is any necessary basis in using this artwork of Carracci instead of the three Caravaggio works that remain unaccounted for. Clearly the chinese here allows for use of these three - a sort of '6-6-6' - instead of the Carracci madonna:
28a Cavaliere di Malta
28b Marino
28c San Gerolamo scrivente (1607-08)
Marino inspects the 'shoe' in the first two signs 視履, San Gerolamo takes an exam with 'good luck' in the following two signs 考祥, and the Cavaliere di Malta goes for the revolutions of the primary constituent in propellar format in the following two 其旋. Hence it is obvious that these three artworks make much more sense relative to the chinese original than the Carracci madonna that otherwise could take their place - and the idea of '666' would find its rationale only by this being three cases of referential interpretation of the line 6 within one single line.
The reason for the puzzling presence of Carracci could therefore be not only the historic chapel reason but also the simple fact that the three Caravaggios thereby would sum it all up to 66 instead of the 64 of Yijing. My DDS II is 66 poems against the 64 in DDS III.
13 同人于郊无悔 for understanding 10 Bacchus with grapes in hand
| 同 | tóng | same; identical; together; with each other; with this; used to show comparison; and; for; passageway; lane; alley; diarrhoea | |
| 人 | ren | person | |
| 同人 | tóng rén | colleagues; fellowship (among people) | |
| 于 | yú | to go; to take; sentence-final interrogative particle; in; at; to; from; by; than; out of | |
| 郊 | jiāo | suburbs; outskirts; open spaces | |
| 无 | wú | not, negation | |
| 悔 | huĭ | to repent; to show remorse; to regret. Combined /无悔 = wú huĭ = to have no regrets | |
The Bacchus is apparently taken to be 'sick' and hence it is possible to translate something like this 'diarrhoea person'
This interpretation could explain the idea of a perverse ('sick') madonna (Carracci) stepping on the 'sub-orbs' apparently without regrets - but it is likely that this Carracci is not really much relevant here. Rather the Bacchus is drinking directly from the convoluting grapes as from a glass of wine - 1-step, 5-step, 25-step.
A more interesting interpretation is therefore to see the artwork as a combination of the 'tabulator' described in 24 'Concert of youth' below and the stigma phenomenon in the 'horse' described under 20 'Calling of Matthew' below - here by the shoulder and arm of the stigma and the 'tabulator' of the forearm holding the grapes and measuring the distance from the lower grapes to the upper - and indeed chinese for 'grape' = 'pútáo' = 葡萄 seems to tell of such a vertical tabulator shift - from 葡 to 萄. Could be that vertical 'tabulator' could be recognized in the four last signs while the fellowship of people in 'Concert of youth' is told of in the two first.
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11-12
11 Crucifixion of Peter
城復于隍勿用師自邑告命貞吝
12 Rest on the flight to Egypt
傾否先否後喜
11 城復于隍勿用師自邑告命貞吝 for understanding 12 Rest on the flight to Egypt
| 城 | chéng | city walls; city; town; | |
| 復 | to return; to recover; to resume; to revenge; to avenge; to reply; again | ||
| 于 | yú | to go; to take; sentence-final interrogative particle; in; at; to; from; by; than; out of | |
| 隍 | huáng | dry moat; god of city | |
| 勿 | wù | do not | |
| 用 | yòng | to use; to employ; to have to; to eat or drink; expense or outlay; usefulness; hence; therefore | |
| 師 | shī | teacher; master; expert; model; army division; (old) troops; to dispatch troops; (historical, military) division of 2500 soldiers; (military) division; a large body of troops composing part of an army; army; troops; armed force; to dispatch troops; to send troops; the masses; populace; general public; (historical) A level of administrative division comprising ten major cities; capital city; metropolis; strategist; military adviser; leader; chief; commander; head; captain; teacher; instructor; master; expert; specialist; (Min Dong) to be an expert in; adept at; capable; (Min Dong) Respectful term of address for an expert in a trade or profession; (religion) Respectful title for monks, nuns and Taoist priests; (historical) musician; model; example; fine example; to follow; to imitate; to follow the example of | |
| 自 | zì | self; oneself; from; since; naturally; surely | |
| 邑 | yì | city; village | |
| 告 | gào | to say; to tell; to announce; to report; to denounce; to file a lawsuit; to sue | |
| 命 | mìng | life; fate; order or command; to assign a name, title etc | |
| 貞 | zhēn | chaste | |
| 吝 | lìn | stingy; miserly; parsimonious; niggardly; (literary) to regret; to resent | |
12 傾否先否後喜 for understanding 11 Crucifixion of Peter
| 傾 | qīng | to overturn; to collapse; to lean; to tend; to incline; to pour out | |
| 否 | fŏu | to negate; to deny; not (pĭ) clogged; evil | |
| 先 | xiān | early; prior; former; in advance; first | |
| 否 | fŏu | to negate; to deny; not (pĭ) clogged; evil | |
| 後 | hòu | back; behind; rear; afterwards; after; later; post- | |
| 喜 | xĭ | to be fond of; to like; to enjoy; to be happy; to feel pleased; happiness; delight; glad | |
The turnaround is the essence of these two artwork themes: The rest on the flight to Egypt could be just beyond the city wall, and the city wall shares such turnarounds at the canal with St.Peter on the cross.
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The second third
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22-27
22 Burial of Christ
白賁无咎
27 Incoronazione di spine
由頤厲吉利涉大川
43 Decollazione del Battista
无號終有凶
22 白賁无咎 for understanding 27 Incoronazione di spine
| 白 | bái | white; snowy; pure; bright; empty; blank; plain; clear; to make clear; in vain; gratuitous; free of charge; reactionary; anti-communist; funeral; to stare coldly; to write wrong character; to state; to explain; vernacular; spoken lines in opera | |
| 賁 | to adorn oneself (with jewellery); to honor with one's presence; brave, energetic, forge ahead; cardia; three-legged tortoise; thick | ||
| 无 | wú | not to have; no; none; not; to lack; un-; -less | |
| 咎 | jiù | fault; to blame; to punish; calamity; misfortune | |
= the 'A' of the white-gleaming reflections in the one to the left of #27. It is possible to see the four persons of the artwork in the four chinese signs.
27 由頤厲吉利涉大川 for understanding 43 Decollazione del Battista
| 由 | yóu | to follow; from; it is for...to; reason; cause; because of; due to; to; to leave it (to sb); by (introduces passive verb) | |
| 頤 | yí | cheek; lower cheek; chin; jaw; to nourish | |
| 厲 | lì | strict; severe | |
| 吉 | jí | lucky; giga- | |
| 吉利 | jí lì | auspicious; lucky; propitious | |
| 涉 | shè | to wade; to be involved; to concern; to experience; to enter (classical) | |
| 大 | dà | big; huge; large; major; great; wide; deep; older (than); oldest; eldest; greatly; very much; (dialect) father; father's elder or younger brother | |
| 川 | chuān | river; creek; plain; an area of level country | |
43 无號終有凶 for understanding 22 Burial of Christ
| 无 | wú | not to have; no; none; not; to lack; un-; -less | |
| 號 | háo | roar; cry; ordinal number; day of a month; mark; sign; business establishment; size; ship suffix; horn (wind instrument); bugle call; assumed name; to take a pulse; classifier used to indicate number of people | |
| 終 | zhōng | end; finish | |
| 有 | yŏu | to have; there is; there are; to exist; to be | |
| 凶 | xiōng | vicious; fierce; ominous; inauspicious; famine; terrible; fearful | |
The second third goes from 22 to 43 and exhibits the problem of how to interpret 1/3 of 64 = 21,333 and 2/3 of 64 = 42,666. As is seen from the list, it would have been more logically consistent to match 43 instead of 27 to 22. It turns out that this is consonant with the logic of Yijing as well since its chinese of line 6 suggests that #22 explains the artwork for #27, the chinese of #27 explains the artwork of #43 and the chinese of #43 explains the artwork of #22. Cp. the same logic in the beginning of the first third - with 1, 6 and 43.
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23-42 = Xiu #9
23 Burial of St.Lucia
碩果不食君子得輿小人剝廬
42 Matthew and angel
莫益之或擊之立心勿恆凶
23 碩果不食君子得輿小人剝廬 for understanding 42 Matthew and angel
| 碩 | shuò | large; big | |
| 果 | guŏ | fruit; result; resolute; indeed; if really; fruit | |
| 不 | bù | (negative prefix); not; no | |
| 食 | shí | to eat; food; animal feed; eclipse; (sì) to feed | |
| 君子 | jūn zĭ | nobleman; person of noble character | |
| 得 | de | structural particle: used after a verb (or adjective as main verb), linking it to following phrase indicating effect, degree, possibility etc; (dé) to obtain; to get; to gain; to catch (a disease); proper; suitable; proud; contented; to allow; to permit; ready; finished; (dĕi) to have to; must; ought to; to need to | |
| 輿 | yú | carriage; sedan chair; world | |
| 小人 | xiăo rén | person of low social status (old); I, me (used to refer humbly to oneself); nasty person; vile character | |
| 剝 | bō | to peel; to skin; to flay; to shuck | |
| 廬 | lú | hut | |
42 莫益之或擊之立心勿恆凶 for understanding 23 Burial of St.Lucia
| 莫 | mò | do not; there is none who | |
| 益 | yì | benefit; profit; advantage; beneficial; to increase; to add; all the more | |
| 之 | zhī | (possessive particle, literary equivalent of 的); him; her; it | |
| 或 | huò | maybe; perhaps; might; possibly; or | |
| 擊 | jī | to hit; to strike; to break | |
| 之 | zhī | (possessive particle, literary equivalent of 的); him; her; it | |
| 立 | lì | to stand; to set up; to establish; to lay down; to draw up; at once; immediately | |
| 心 | xīn | heart; mind; intention; center; core; | |
| 勿 | wù | do not | |
| 恆 | gèng | (of the moon) to wax; to extend everywhere; (hèng) constant; regular; persistent; endurance | |
| 凶 | xiōng | vicious; fierce; ominous; inauspicious; famine; terrible; fearful | |
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24-41 = Xiu #10
24 Concert of youth
迷復凶有災眚用行師終有大敗以其國君凶至于十年不克征
41 The Judas kiss
弗損益之无咎貞吉利有攸往得臣无家
24 迷復凶有災眚用行師終有大敗以其國君凶至于十年不克征 for understanding 41 The Judas kiss
| 迷 | mí | to bewilder; crazy about; fan; enthusiast; lost; confused | |
| 復 | fù | to return ; to recover; to resume; to revenge; to avenge; to reply; again | |
| 凶 | xiōng | vicious; fierce; ominous; inauspicious; famine; terrible; fearful | |
| 有 | yŏu | to have; there is; there are; to exist; to be | |
| 災 | zāi | calamity; disaster; catastrophe; stricken; disaster-affected; disaster-afflicted | |
| 眚 | shĕng | cataract of the eye; error | |
| 用 | yòng | to use; to employ; to have to; to eat or drink; expense or outlay; usefulness; hence; therefore | |
| 行 | xíng | to walk; to go; to travel; a visit; temporary; makeshift; current; in circulation; to do; to perform; capable; competent; effective; all right; OK!; will do; behavior; conduct; (háng) a row; series; age order (of brothers); profession; professional; relating to company | |
| 師 | shī | teacher; master; expert; model; army division; (old) troops; to dispatch troops | |
| 終 | zhōng | end; finish | |
| 有 | yŏu | to have; there is; there are; to exist; to be | |
| 大 | dà | big; huge; large; major; great; wide; deep; older (than); oldest; eldest; greatly; very much; (dialect) father; father's elder or younger brother | |
| 敗 | bài | to defeat; to damage; to lose (to an opponent); to fail; to wither | |
| 以 | yĭ | to use; by means of; according to; in order to; because of; at (a certain date or place) | |
| 其 | qí | his; her; its; their; that; such; it (refers to sth preceding it) | |
| 國 | guó | country; nation; state; national | |
| 君 | jūn | monarch; lord; gentleman; ruler | |
| 凶 | xiōng | vicious; fierce; ominous; inauspicious; famine; terrible; fearful | |
| 至于 | zhì yú | as for; as to; to go so far as to | |
| 十年 | shí nián | ten years | |
| 不克 | bù kè | cannot; to not be able (to); to be unable to | |
| 征 | zhēng | to invite; to recruit; to levy (taxes); to draft (troops); phenomenon; symptom; characteristic sign (used as proof); evidence; journey; trip; expedition; to go on long campaign; to attack | |
41 弗損益之无咎貞吉利有攸往得臣无家 for understanding 24 Concert of youth
| 弗 | fú | not | |
| 損 | sŭn | to decrease; to lose; to damage; to harm; (coll.) to speak sarcastically; to deride; caustic; mean | |
| 益 | yì | benefit; profit; advantage; beneficial; to increase; to add; all the more | |
| 之 | zhī | (possessive particle, literary equivalent of 的); him; her; it | |
| 无 | wú | not to have; no; none; not; to lack; un-; -less | |
| 咎 | jiù | fault; to blame; to punish; calamity; misfortune | |
| 貞 | zhēn | chaste | |
| 吉利 | jí lì | auspicious; lucky; propitious | |
| 有 | yŏu | to have; there is; there are; to exist; to be | |
| 攸 | yōu | distant, far; adverbial prefix | |
| 往 | wăng | to go (in a direction); to; towards; (of a train) bound for; past; previous | |
| 得 | de | structural particle: used after a verb (or adjective as main verb), linking it to following phrase indicating effect, degree, possibility etc; (dé) to obtain; to get; to gain; to catch (a disease); proper; suitable; proud; contented; to allow; to permit; ready; finished; (dĕi) to have to; must; ought to; to need to | |
| 臣 | chén | state official or subject in dynastic China; I, your servant (used in addressing the sovereign); | |
| 无 | wú | not to have; no; none; not; to lack; un-; -less | |
| 家 | jiā | home; family; (polite) my (sister, uncle etc); classifier for families or businesses; refers to the philosophical schools of pre-Han China; noun suffix for a specialist in some activity, such as a musician or revolutionary, corresponding to English -ist, -er, -ary or -ian; | |
= the TABULATOR
applied to
concert of youth
there is no advantage in no fault
luckily there is movement to obtain
the subject is not a musician
See this study on underlying concepts - here #24 'Concert of youth' suggests the chinese sign for dove = 'Taube' = gēzi= 鸽 子 whereby the sign 鸽 can be recognized in two forms of parts of the artwork - typically to be pushed left or right:
It is seen that there is an inherent 'tabulator' for that chinese sign in the artwork - and the puzzling 'pushing' effect seems to push towards the lefthand character who holds a bunch of grapes in his hands - resembling in fact this mystery object - here seen from another angle - as quoted first in this article of mine. What is interesting is that the mystery object found in Rekvika - about distance 1823 km from 'Rekavik' = 'Reykjavik' - seems to imitate the formal structure in my 2016 poetry book 'Stillhetens åndedrag' which is precisely about musical harmony such as in the 'concert of youth': Compare this detail of Caravaggio's work (approximately what is inside the square of the chinese sign when shifted left) with this mystery object from Rekvika (quoted from this photo in this source). The difference is between german 'Tauben' and 'Trauben' - like 'Rekavik' vs. 'Rekvika' - and this confirms the idea of an inherent 'Tabulator' (not 'traubulator') in the graphic distances. I have assumed that this 'tabulator' is telling of the (probably) more or less constant distance between the two helices in the double helix of the human DNA - and hence that music and its harmonies can have its origins there. One notices how the contents of the square in the chinese sign is partly the grapes to the left, partly (when shifted right) the area ('in tiefem Staube'?) under the lute - which could be recognized as interesting from the viewpoint of oppositions in modern politics.
(An observation of a puzzling phenomenon - few years ago I sent 'Stillhetens åndedrag' to Noam Chomsky but since I do not trust austrian post I took - as far as I remember - the train to Bratislava and posted it there. The german name of the place is 'Pressburg', to which some would add the fingers of a 'Glovakia' and a 'Glovenia'. However, it is very probable that this political teaser - on the 'canule'-tight mystery object - is but a mistaken interpretation - like such genital-fixation tends to be - and notice the very un-obscene and strictly spiritual attention in Caravaggio's great art - of the real interesting aspect of this work of mine - found in the phenomenon of the computer glitsches of this book relative to TEQ books 14 and 16 (see also this file for the '1966' factor). It is this computer glitsch which adds another entry to the doublewords so that the 1344 lines of SÅ are matched against 1345 words of TEQ - but without this error even that should have been a perfect match of 1344. These ideas which could find a shared field of interest among volcanologists, ornithologist, linguists were part of the original draft to this article but have to wait for avoiding excessive lengths here - a pity the poet had such meagre economy).
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25-40 = Xiu #1
25 Jupiter, Neptune and Pluto
无妄行有眚无攸利
40 St.John the Baptist (1601)
公用射隼于高墉之上獲之无不利
25 无妄行有眚无攸利 for understanding 40 St.John the Baptist (1602)
| 无 | wú | not to have; no; none; not; to lack; un-; -less | |
| 妄 | wàng | absurd; fantastic; presumptuous; rash | |
| 行 | xíng | to walk; to go; to travel; a visit; temporary; makeshift; current; in circulation; to do; to perform; capable; competent; effective; all right; OK!; will do; behavior; conduct; (háng) a row; series; age order (of brothers); profession; professional; relating to company | |
| 有 | yŏu | to have; there is; there are; to exist; to be | |
| 眚 | shĕng | cataract of the eye; error | |
| 无 | wú | not to have; no; none; not; to lack; un-; -less | |
| 攸 | yōu | distant, far; adverbial prefix | |
| 利 | lì | sharp; favorable; advantage; benefit; profit; interest; to do good to; to benefit | |
40 公用射隼于高墉之上獲之无不利 for understanding 25 Jupiter, Neptune and Pluto
| 公用 | gōng yòng | public; for public use | |
| 射 | shè | to shoot; to launch; to allude to; radio- (chemistry) | |
| 隼 | sŭn | falcon; | |
| 于 | yú | to go; to take; sentence-final interrogative particle; in; at; to; from; by; than; out of | |
| 高 | gāo | high; tall; above average; loud; your (honorific) | |
| 墉 | yōng | fortified wall; city wall | |
| 之上 | zhī shàng | above; 之 = zhī = (possessive particle, literary equivalent of 的); him; her; it; 上 = shàng = on top; upon; above; upper; previous; first (of multiple parts); to climb / to get onto; to go up; to attend (class or university) | |
| 獲 | huò | to reap; to harvest | |
| 之 | zhī | (possessive particle, literary equivalent of 的); him; her; it | |
| 无不 | wú bù | none lacking; none missing; everything is there; everyone without exception; 不 = chalice, calyx | |
| 利 | lì | sharp; favorable; advantage; benefit; profit; interest; to do good to; to benefit | |
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26-39 = Xiu #2
26 John the Baptist (1602-03)
何天之衢亨
39 The cheaters
往蹇來碩吉利見大人
26 何天之衢亨 for understanding 39 The cheaters
| 何 | hé | what; how; why; which; carry | |
| 天 | tiān | day; sky; heaven | |
| 之 | zhī | (possessive particle, literary equivalent of 的); him; her; it | |
| 衢 | qú | thoroughfare, a highway junction, an intersect | |
| 亨 | hēng | prosperous; henry (unit of inductance) | |
衢 - qú - a thoroughfare, a highway junction, an intersect is the sign 'xing' = 'road intersection' blocked out with something in its middle = the man pulling a card out from his spine
It is noticed how the three players could resemble the logic of the triadic groups 1-6-43 in the beginning of the first third and 22-27-43 in the beginning of the second.
39 往蹇來碩吉利見大人 for understanding 26 John the Baptist (1602-03)
| 往 | wăng | to go (in a direction); to; towards; (of a train) bound for; past; previous | |
| 蹇 | jiăn | lame; cripple; unfortunate; slow; difficult; nag (inferior horse); donkey; lame horse | |
| 來 | lái | to come; to arrive; to come round; ever since; next | |
| 碩 | shuò | large; big | |
| 吉利 | jí lì | auspicious; lucky; propitious | |
| 見 | jiàn | to see; to meet; to appear (to be sth); to interview; opinion; view; (xiàn) to appear | |
| 大人 | dà ren | adult; grownup; title of respect toward superiors | |
One could perhaps spot the outlines of a horse walking rightwards but turning its head looking back = leftwards, under the 'grown-up' foliage above
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27-38 = Xiu #3
27 Incoronazione di spine
由頤厲吉利涉大川
38 David and Goliath (1598-99)
睽孤見豕負塗載鬼一車先張之弧後說之弧匪寇婚媾往遇雨則吉
27 由頤厲吉利涉大川 for understanding 38 David and Goliath (1598-99)
| 由 | yóu | to follow; from; it is for...to; reason; cause; because of; due to; to; to leave it (to sb); by (introduces passive verb) | |
| 頤 | yí | cheek; lower cheek; chin; jaw; to nourish | |
| 厲 | lì | strict; severe | |
| 吉利 | jí lì | auspicious; lucky; propitious | |
| 涉 | shè | to wade; to be involved; to concern; to experience; to enter (classical) | |
| 大 | dà | big; huge; large; major; great; wide; deep; older (than); oldest; eldest; greatly; very much; (dialect) father; father's elder or younger brother | |
| 川 | chuān | river; creek; plain; an area of level country | |
38 睽孤見豕負塗載鬼一車先張之弧後說之弧匪寇婚媾往遇雨則吉 for understanding 27 Incoronazione di spine
| 睽 | kuí | separated; stare | ||
| 孤 | gū | lone; lonely | ||
| 見 | jiàn | to see; to meet; to appear (to be sth); to interview; opinion; view; (xiàn) to appear | ||
| 豕 | shĭ | hog; swine | ||
| 負 | fù | to bear; to carry (on one's back); to turn one's back on; to be defeated; negative (math. etc) | ||
| 塗 | tú | mud; shoal; to daub; to smear; to apply; to paint; to plaster; to cross out; to blot out; to scribble; to scrawl over; Alternative form of 途 = way; route; road; (Min Nan) earth; ground | ||
| 載 | zăi | to record in writing; to carry (i.e. publish in a newspaper etc); year; (zài) to carry; to convey; to load; to hold; to fill up; and; also; as well as; simultaneously | ||
| 鬼 | guĭ | ghost; demon; terrible; damnable; clever; sly; crafty; sinister plot; (suffix for sb with a certain vice or addiction etc); one of the 28 constellations | ||
| 一 | yī | one; 1; single; a (article); as soon as; entire; whole; all; throughout; "one" radical in Chinese characters (Kangxi radical 1); also pr. [yao1] for greater clarity when spelling out numbers digit by digit | ||
| 車 | chē | car; vehicle; machine; to shape with a lathe; (jū) war chariot (archaic); rook (in Chinese chess); rook (in chess) | ||
| 先 | xiān | early; prior; former; in advance; first | ||
| 張 | zhāng | to open up; to spread; sheet of paper; classifier for flat objects, sheet; classifier for votes | ||
| 之 | zhī | (possessive particle, literary equivalent of 的 [de5]); him; her; it | ||
| 弧 | hú | arc | ||
| 後 | hòu | back; behind; rear; afterwards; after; later; post- | ||
| 說 | shuì | to say; to speak; to explain; to refer to; to discuss; to introduce; to bring parties together; to criticize; to scold; to upbraid; to perform; theory; explanation; to persuade; to canvass; to lobby; (Quanzhou Hokkien) to swindle; to defraud; to cheat out of; happy; delighted; to free; to relieve | ||
| 之 | zhī | (possessive particle, literary equivalent of 的); him; her; it | ||
| 弧 | hú | arc | ||
| 匪 | fĕi | bandit; (literary) not | ||
| 寇 | kòu | to invade; to plunder; bandit; foe; enemy | ||
| 婚 | hūn | to marry; marriage; wedding; to take a wife | ||
| 媾 | gòu | to marry; to copulate | ||
| 往 | wăng | to go (in a direction); to; towards; (of a train) bound for; past; previous | ||
| 遇 | yù | to meet; to encounter; to treat; to receive; opportunity; chance | ||
| 雨 | yù | to rain; (of rain, snow etc) to fall; to precipitate; to wet; (yŭ) rain; | ||
| 則 | zé | (conjunction used to express contrast with a previous clause) but; then; standard; norm; principle; to imitate; to follow; classifier for written items | ||
| 吉 | jí | lucky; giga- (meaning billion or 10^9) | ||
The interpretation reads the artwork from left to right - as for explaining how the gleaming A 'arc' to the left can turn into a slant with a V 'arc' on top of it - for the upside-down function:
About how to record in writing the ghost. There are shapes in this artwork resembling an 'A' and a 'V'.
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28-37 = Xiu #4
28 Sleeping Amor
過涉滅頂凶无咎
37 St.John the baptist (1610)
有孚威如終吉
28 過涉滅頂凶无咎 for understanding 37 St.John the baptist (1610)
| 過 | guò | to cross; to go over; to pass (time); to celebrate (a holiday); to live; to get along; excessively; too- ; (experienced action marker) | ||
| 涉 | shè | to wade; to be involved; to concern; to experience; to enter (classical) | ||
| 滅 | miè | to extinguish or put out; to go out (of a fire etc); to exterminate or wipe out; to drown | ||
| 頂 | dĭng | apex; crown of the head; top; roof; most; to carry on the head; to push to the top; to go against; to replace; to substitute; to be subjected to (an aerial bombing, hailstorm etc); (slang) to "bump" a forum thread to raise its profile; classifier for headwear, hats, veils etc | ||
| 凶 | xiōng | vicious; fierce; ominous; inauspicious; famine; terrible; fearful | ||
| 无 | wú | not to have; no; none; not; to lack; un-; -less | ||
| 咎 | jiù | fault; to blame; to punish; calamity; misfortune | ||
It is the TABULATOR which crosses diagonally, passing time.
37 有孚威如終吉 for understanding 28 Sleeping Amor
| 有 | yŏu | to have; there is; there are; to exist; to be | ||
| 孚 | fú | to trust; to believe in | ||
| 威 | wēi | power; might; prestige | ||
| 如 | rú | as; as if; such as | ||
| 終 | zhōng | end; finish | ||
| 吉 | jí | lucky; giga- | ||
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29-36 = Xiu #5
29 Peter's denial
係用徽纆寘于叢棘三歲不得凶
36 St.Frances in meditation (1606)
不明晦初登于天後入于地
29 係用徽纆寘于叢棘三歲不得凶 for understanding 36 St.Frances in meditation (1606)
| 係 | xì | to relate; to bear on; to tie; to bind; to be (copula); yes (as answer to a question) | ||
| 用 | yòng | to use; to employ; to have to; to eat or drink; expense or outlay; usefulness; hence; therefore | ||
| 徽 | huī | rope; cord; to tie; to bind; badge; emblem; insignia; crest; logo; coat of arms; flag; banner; (literary) fine; beautiful; glorious; strings on a guqin; (of the guqin) white dots made of mother-of-pearl inlaid onto the surface board, marking the harmonic positions; to play the guqin | ||
| 纆 | mò | bind; cord | ||
| 寘 | zhì | to put aside; to put down; to discard | ||
| 于 | yú | to go; to take; sentence-final interrogative particle; in; at; to; from; by; than; out of | ||
| 叢 | cóng | cluster; collection; collection of books; thicket | ||
| 棘 | jí | thorns | ||
| 三 | sān | three; 3 | ||
| 歲 | suì | classifier for years (of age); year; year (of crop harvests) | ||
| 不得 | bù dé | must not; may not; not to be allowed; cannot | ||
| 凶 | xiōng | vicious; fierce; ominous; inauspicious; famine; terrible; fearful | ||
The artwork is similar to the three elements in Peter's denial but turned around so that the helmet here occurs to the right, the woman is the cross pointing both ways
36 不明晦初登于天後入于地 for understanding 29 Peter's denial
| 不明 | bù míng | not clear; unknown; to fail to understand | ||
| 晦 | huì | dark; night; unlucky | ||
| 初 | chū | at first; (at the) beginning; first; junior; basic | ||
| 登 | dēng | to scale (a height); to ascend; to mount; to publish or record; to enter (e.g. in a register); to press down with the foot; to step or tread on; to put on (shoes or trousers) (dialect); to be gathered and taken to the threshing ground (old) | ||
| 于 | yú | to go; to take; sentence-final interrogative particle; in; at; to; from; by; than; out of | ||
| 天 | tiān | day; sky; heaven | ||
| 後 | hòu | back; behind; rear; afterwards; after; later; post- | ||
| 入 | rù | to enter; to go into; to join; to become a member of; to confirm or agree with; | ||
| 于 | yú | to go; to take; sentence-final interrogative particle; in; at; to; from; by; than; out of | ||
| 地 | dì | earth; ground; field; place; land; (de) -ly; structural particle: used before a verb or adjective, linking it to preceding modifying adverbial adjunct | ||
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30-35 = Xiu #6
30 Salome and baptist head (1609)
王用出征有嘉折首獲匪其醜无咎
35 Regretting Mary
晉其角維用伐邑厲吉无咎貞吝
shared element is body posture with 'bowl' = 'head' up and fall-down, behind as shown by man's back
30 王用出征有嘉折首獲匪其醜无咎 for understanding 35 Regretting Mary
| 王 | wáng | king or monarch; best or strongest of its type; grand; great; (wàng) to rule; to reign over | ||
| 用 | yòng | to use; to employ; to have to; to eat or drink; expense or outlay; usefulness; hence; therefore | ||
| 出征 | chū zhēng | to go into battle; to campaign (military) | ||
| 有 | yŏu | to have; there is; there are; to exist; to be | ||
| 嘉 | jiā | excellent; auspicious; to praise; to commend | ||
| 折 | shé | to break (e.g. stick or bone); a loss; (zhē) to turn sth over; to turn upside down; to tip sth out (of a container); (zhé) to break; to fracture; to snap; to suffer loss; to bend; to twist; to turn; to change direction; convinced; to convert into (currency); discount; rebate; tenth (in price); classifier for theatrical scenes; to fold; accounts book; to fold | ||
| 首 | shŏu | head; chief; first (occasion, thing etc); classifier for poems, songs etc | ||
| 獲 | huò | to reap; to harvest | ||
| 匪 | fĕi | bandit; (literary) not | ||
| 其 | qí | his; her; its; their; that; such; it (refers to sth preceding it) | ||
| 醜 | chŏu | shameful; ugly; disgraceful | ||
| 无 | wú | not to have; no; none; not; to lack; un-; -less | ||
| 咎 | jiù | fault; to blame; to punish; calamity; misfortune | ||
35 晉其角維用伐邑厲吉无咎貞吝 for understanding 30 Salome and baptist head (1609)
| 晉 | jìn | to move forward; to promote; to advance | ||
| 其 | qí | his; her; its; their; that; such; it (refers to sth preceding it) | ||
| 角 | jiăo | angle; corner; horn; horn-shaped; unit of money equal to 0.1 yuan; jué role (theater); to compete; ancient three legged wine vessel; third note of pentatonic scale | ||
| 維 | wéi | to preserve; to maintain; to hold together; dimension; vitamin | ||
| 用 | yòng | to use; to employ; to have to; to eat or drink; expense or outlay; usefulness; hence; therefore | ||
| 伐 | fá | to cut down; to fell; to dispatch an expedition against; to attack; to boast; | ||
| 邑 | yì | city; village | ||
| 厲 | lì | strict; severe | ||
| 吉 | jí | lucky; giga- | ||
| 无 | wú | not to have; no; none; not; to lack; un-; -less | ||
| 咎 | jiù | fault; to blame; to punish; calamity; misfortune | ||
| 貞 | zhēn | chaste | ||
| 吝 | lìn | stingy | ||
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31-34 = Xiu #7
31 Birth w Lorenzo & Francisco
咸其輔頰舌
34 The martyrdom of Matthew
羝羊觸藩不能退不能遂无攸利艱則吉
The two artworks share a linguistic encoding in the form of the script on the band over the child and the scene of the martyrdom of Matthew if this be understood as the oral space
31 咸其輔頰舌 for understanding 34 The martyrdom of Matthew
| 咸 | xián | salted; salty; stingy; miserly; all; everyone; each; widespread; harmonious | ||
| 其 | qí | his; her; its; their; that; such; it (refers to sth preceding it) | ||
| 輔 | fŭ | to assist; to complement; auxiliary | ||
| 頰 | jiá | cheeks | ||
| 舌 | shé | tongue | ||
34 羝羊觸藩不能退不能遂无攸利艱則吉 for understanding 31 Birth w Lorenzo & Francisco
| 羝 | dī | billy goat; ram | ||
| 羊 | yáng | sheep; goat; | ||
| 觸 | chù | to touch; to make contact with sth; to stir up sb's emotions | ||
| 藩 | fān | fence; hedge; screen; barrier; vassal state; | ||
| 不能 | bù néng | cannot; must not; should not | ||
| 退 | tuì | to retreat; to decline; to move back; to withdraw | ||
| 不能 | bù néng | cannot; must not; should not | ||
| 遂 | suì | to satisfy; to succeed; then; thereupon; finally; unexpectedly; to proceed; to reach | ||
| 无 | wú | not to have; no; none; not; to lack; un-; -less | ||
| 攸 | yōu | distant, far; adverbial prefix | ||
| 利 | lì | sharp; favorable; advantage; benefit; profit; interest; to do good to; to benefit | ||
| 艱 | jiān | difficult; hard; hardship | ||
| 則 | zé | (conjunction used to express contrast with a previous clause) but; then; standard; norm; principle; to imitate; to follow; classifier for written items | ||
| 吉 | jí | lucky; giga- | ||
The graphic script in the air above the child corresponds to the 'chagallian' animal in the air above the couple on the 'Treblinka' mystery revelation - a 'sheep or goat' could be. This would be about how the 'meaning' or 'sound' in the air attaches to the graphic signs used in the script.
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32-33
32 Annunciation
振恆凶
33 Maffeo Barberini
肥遯无不利
32 振恆凶 for understanding 33 Maffeo Barberini
| 振 | zhèn | to shake; to flap; to vibrate; to resonate; to rise up with spirit; to rouse oneself | ||
| 恆 | gèng | (of the moon) to wax ; to extend everywhere; constant; regular; persistent; endurance | ||
| 凶 | xiōng | vicious; fierce; ominous; inauspicious; famine; terrible; fearful | ||
33 肥遯无不利 for understanding 32 Annunciation
| 肥 | féi | fat; fertile; loose-fitting or large; to fertilize; to become rich by illegal means; fertilizer; manure | ||
| 遯 | dùn | = 遁 = to escape; to flee; to evade; to hide away; to conceal oneself | ||
| 无不 | wú bù | none lacking; none missing; everything is there; everyone without exception | ||
| 利 | lì | sharp; favorable; advantage; benefit; profit; interest; to do good to; to benefit | ||
The Barberini artwork looks in its shining lines like the chinese symbol for 'six' = 六.
Hence the graphic forms of Caravaggio 32 and 33 suggest 上六 = LINE SIX - which is the theme of this study - and indeed this is the FEI-DUN-WUBU-LI which is the possible origins of the socalled 'zidalweidun' phenomenon.
This 上六 is the 'prefix' to many or most of the lines used in this study - they are prefixed with either LINE 6 or with LINE 9, even if both types are line 6. The support which this phenomenon receives from the Caravaggio artworks 32 and 33 in this 'second folding' is quite impressive.
Is the 'vibration' of the Barberini artwork telling of the origins of nazi antisemitism if it builds on a corrupted 'zidalweidun'?
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The third third
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44-64
44 Flagellation of Christ turning towards mid of artwork
姤其角吝无咎
64 Flagellation of Christ turning towards left edge of artwork
有孚于飲酒无咎濡其首有孚失是
44 姤其角吝无咎 for understanding 64 Flagellation of Christ turning towards left
| 姤 | gòu | copulate; good | ||
| 其 | qí | his; her; its; their; that; such; it (refers to sth preceding it) | ||
| 角 | jiăo | angle; corner; horn; horn-shaped; unit of money equal to 0.1 yuan; (jué) role (theater); to compete; ancient three legged wine vessel; third note of pentatonic scale | ||
| 吝 | lìn | stingy | ||
| 无 | wú | not to have; no; none; not; to lack; un-; -less | ||
| 咎 | jiù | fault; to blame; to punish; calamity; misfortune | ||
64 有孚于飲酒无咎濡其首有孚失是 for understanding 44 Flagellation of Christ turning towards mid
| 有 | yŏu | to have; there is; there are; to exist; to be | ||
| 孚 | fú | to trust; to believe in | ||
| 于 | yú | to go; to take; sentence-final interrogative particle; in; at; to; from; by; than; out of | ||
| 飲 | yĭn | to drink; (yìn) to give (animals) water to drink | ||
| 酒 | jiŭ | wine (esp. rice wine); liquor; spirits; alcoholic beverage; | ||
| 无 | wú | not to have; no; none; not; to lack; un-; -less | ||
| 咎 | jiù | fault; to blame; to punish; calamity; misfortune | ||
| 濡 | rú | dilatory; to moisten | ||
| 其 | qí | his; her; its; their; that; such; it (refers to sth preceding it) | ||
| 首 | shŏu | head; chief; first (occasion, thing etc); classifier for poems, songs etc | ||
| 有 | yŏu | to have; there is; there are; to exist; to be | ||
| 孚 | fú | to trust; to believe in | ||
| 失 | shī | to lose; to miss; to fail | ||
| 是 | shì | is; are; am; yes; to be | ||
Faith can be taken in drinking wine = communion in church
to have responsibility to moisten his/her head/poems = baptism
But faith must be free
Good (copulation) is her angle/vessel, stingy not to have fault = the eating of communion
It is noticed how closely the first sign 姤 = gòu = good, copulation resembles the main outlines of the artwork 64
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45-63
45 The conversion of Paul (1600-01)
齎咨涕洟无咎
63 Emmaus (1606)
濡其首厲
45 齎咨涕洟无咎 for understanding 63 Emmaus (1606)
| 齎 | jī | send; to present in both hands | ||
| 咨 | zī | to consult | ||
| 涕 | tì | tears; nasal mucus | ||
| 洟 | yí | snivel; (tì) nasal mucus; | ||
| 无 | wú | not to have; no; none; not; to lack; un-; -less | ||
| 咎 | jiù | fault; to blame; to punish; calamity; misfortune | ||
= material existence by hands, shown by Christ with two fingers and the disciple by two hands
The wiktionary article on 齎 tells that it means to bring, to carry, and hence applies also to the woman who brings the food - and if 'present in two hands' applies to this by the disciple, the 'Linien' in her forehead could apply to the sign of Christ
63 濡其首厲 for understanding 45 The conversion of Paul (1600-01)
| 濡 | rú | dilatory; to moisten | ||
| 其 | qí | his; her; its; their; that; such; it (refers to sth preceding it) | ||
| 首 | shŏu | head; chief; first (occasion, thing etc); classifier for poems, songs etc | ||
| 厲 | lì | strict; severe | ||
The artwork seems to suggest a 'revelational' shampooing or something like that
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46-62
46 Martyrdom of St.Ursula
冥升利于不息之貞
62 Bacchus with wine (1596-97)
弗遇過之飛鳥離之凶是謂災眚
46 冥升利于不息之貞 for understanding 62 Bacchus with wine (1596-97)
| 冥 | míng | dark; deep; stupid; the underworld | ||
| 升 | shēng | to ascend; to rise to the rank of; to promote; to hoist; liter; measure for dry grain equal to one-tenth dou 斗; to ascend; to rise in rank | ||
| 利于 | lì yú | to be beneficial; to be good for | ||
| 不息 | bù xī | continually; without a break; ceaselessly | ||
| 之 | zhī | (possessive particle, literary equivalent of 的 [de5]); him; her; it | ||
| 貞 | zhēn | chaste | ||
62 弗遇過之飛鳥離之凶是謂災眚 for understanding 46 Martyrdom of St.Ursula
| 弗 | fú | not | ||
| 遇 | yù | to meet; to encounter; to treat; to receive; opportunity; chance | ||
| 過 | guò | to cross; to go over; to pass (time); to celebrate (a holiday); to live; to get along; excessively; too-; (experienced action marker) | ||
| 之 | zhī | (possessive particle, literary equivalent of 的[de5]); him; her; it | ||
| 飛 | fēi | to fly | ||
| 鳥 | niăo | bird; (dialect) to pay attention to; (intensifier) damned; goddamn; (diăo) penis | ||
| 離 | lí | to leave; to part from; to be away from; (in giving distances) from; without (sth); independent of; symbolizing fire / | ||
| 之 | zhī | (possessive particle, literary equivalent of 的[de5]); him; her; it | ||
| 凶 | xiōng | vicious; fierce; ominous; inauspicious; famine; terrible; fearful | ||
| 是 | shì | is; are; am; yes; to be | ||
| 謂 | wèi | to speak; to say; to name; to designate; meaning; sense | ||
| 災 | zāi | calamity; disaster; catastrophe; stricken; disaster-affected; disaster-afflicted | ||
| 眚 | shĕng | cataract of the eye; error | ||
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47-61
47 Death of the virgin
困于葛藟于臲卼動悔有悔征吉
61 Shepherds adoration
翰音登于天貞凶
47 困于葛藟于臲卼動悔有悔征吉 for understanding 61 Shepherds adoration
| 困 | kùn | sleepy; tired; (kùn) to trap; to surround; hard-pressed; stranded; destitute | ||
| 于 | yú | to go; to take; sentence-final interrogative particle; in; at; to; from; by; than; out of | ||
| 葛 | gé | kudzu (Pueraria lobata); hemp cloth | ||
| 藟 | lĕi | bud; creeper; bramble | ||
| 于 | yú | to go; to take; sentence-final interrogative particle; in; at; to; from; by; than; out of | ||
| 臲 | niè | tottering; unsteady | ||
| 卼 | wù | uncomfortable; unsteady | ||
| 動 | dòng | (of sth) to move; to set in movement; to displace; to touch; to make use of; to stir (emotions); to alter; easily; always | ||
| 悔 | huĭ | to regret | ||
| 有 | yŏu | to have; there is; there are; to exist; to be | ||
| 悔 | huĭ | to regret | ||
| 征 | zhēng | to invite; to recruit; to levy (taxes); to draft (troops); phenomenon; symptom; characteristic sign (used as proof); evidence; journey; trip; expedition; to go on long campaign; to attack | ||
| 吉 | jí | lucky; giga- | ||
which seems to apply more to the next 'Death of the virgin' - unless it tells of the shepherds getting a glimpse of heaven and thereby understanding the misery of human existence on earth
61 翰音登于天貞凶 for understanding 47 Death of the virgin
| 翰 | hàn | writing brush; writing; pen | ||
| 音 | yīn | sound; noise; note (of musical scale); tone; news; syllable; reading (phonetic value of a character) | ||
| 登 | dēng | to scale (a height); to ascend; to mount; to publish or record; to enter (e.g. in a register); to press down with the foot; to step or tread on; to put on (shoes or trousers) (dialect); to be gathered and taken to the threshing ground (old) | ||
| 于 | yú | to go; to take; sentence-final interrogative particle; in; at; to; from; by; than; out of | ||
| 天 | tiān | day; sky; heaven | ||
| 貞 | virtuous; chaste; pure, loyal; faithful, to divine | |||
| 凶 | xiōng | vicious; fierce; ominou-s; inauspicious; famine; terrible; fearful | ||
or "reading and writing step down from heaven fearful(ly)"
which is perfect for #47 'Death of the virgin'
***************************************
48-60
48 Madonna dei Pellegrini
井收勿幕有孚元吉
60 St.Gerolamo writing (1605-06)
苦節貞凶悔亡
48 井收勿幕有孚元吉 for understanding 60 St.Gerolamo writing (1605-06)
| 井 | jĭng | a well; neat; orderly | ||
| 收 | shōu | to receive; to accept; to collect; to put away; to restrain; to stop; in care of | ||
| 勿 | wù | do not | ||
| 幕 | mù | curtain; screen; canopy or tent; headquarters of a general; act (of a play) | ||
| 有 | yŏu | to have; there is; there are; to exist; to be | ||
| 孚 | fú | to trust; to believe in | ||
| 元 | yuán | currency unit (esp. Chinese yuan); first; original; primary; fundamental; constituent; part; era (of a reign); (math.) argument; variable; (Tw) (geology) eon | ||
| 吉 | jí | lucky; giga- | ||
60 苦節貞凶悔亡 for understanding 48 Madonna dei Pellegrini
| 苦 | kŭ | bitter; hardship; pain; to suffer; to bring suffering to; painstakingly | ||
| 節 | jié | festival; holiday; node; joint; section; segment; part; to economize; to save; to abridge; moral integrity; classifier for segments, e.g. lessons, train wagons, biblical verses | ||
| 貞 | zhēn | chaste | ||
| 凶 | xiōng | vicious; fierce; ominous; inauspicious; famine; terrible; fearful | ||
| 悔 | huĭ | to regret | ||
| 亡 | wáng | to die; to lose; to be gone; to flee; deceased | ||
***************************************
49-59
49 Sacrifice of Isaac
君子豹變小人革面征凶居貞吉
59 Madonna dei Palafrenieri
渙其血去逖出无咎
49 君子豹變小人革面征凶居貞吉 for understanding 59 Madonna dei Palafrenieri
| 君子 | jūn zĭ | nobleman; person of noble character | ||
| 豹 | bào | leopard; panther | ||
| 變 | biàn | to change; to become different; to transform; to vary; rebellion | ||
| 小人 | xiăo rén | person of low social status (old); I, me (used to refer humbly to oneself); nasty person; vile character | ||
| 革 | gé | animal hide; leather; to reform; to remove; to expel (from office) | ||
| 面 | miàn | face; side; surface; aspect; top; classifier for flat surfaces such as drums, mirrors, flags; etc, flour; noodles; (of food) soft (not crunchy); (slang) (of a person) ineffectual; spineless | ||
| 征 | zhēng | to invite; to recruit; to levy (taxes); to draft (troops); phenomenon; symptom; characteristic sign (used as proof); evidence, journey; trip; expedition; to go on long campaign; to attack | ||
| 凶 | xiōng | vicious; fierce; ominous; inauspicious; famine; terrible; fearful | ||
| 居 | jū | to reside; to be (in a certain position); to store up; to be at a standstill; residence; house; restaurant; classifier for bedrooms, (archaic) sentence-final particle expressing a doubting attitude | ||
| 貞 | zhēn | chaste | ||
| 吉 | jí | lucky; giga- | ||
59 渙其血去逖出无咎 for understanding 49 Sacrifice of Isaac
| 渙 | huàn | to dissipate; to dissolve | ||
| 其 | qí | his; her; its; their; that; such; it (refers to sth preceding it) | ||
| 血 | xuè | blood; | ||
| 去 | qù | to go; to go to (a place); (of a time etc) last; just passed; to send; to remove; to get rid of; to reduce; to be apart from in space or time; to die (euphemism); to play (a part); (when used either before or after a verb) to go in order to do sth; (after a verb of motion indicates movement away from the speaker); (used after certain verbs to indicate detachment or separation) | ||
| 逖 | tì | far, distant; keep at a distance | ||
| 出 | chū | to go out; to come out; to occur; to produce; to go beyond; to rise; to put forth; to happen; classifier for dramas, plays, operas etc | ||
| 无 | wú | not to have; no; none; not; to lack; un-; -less | ||
| 咎 | jiù | fault; to blame; to punish; calamity; misfortune | ||
***************************************
50-58
50 The conversion of Paul (1602)
鼎玉鉉大吉无不利
58 Emmaus (1602)
引兌
50 鼎玉鉉大吉无不利 for understanding 58 Emmaus (1602)
| 鼎 | dĭng | ancient cooking cauldron with two looped handles and three or four legs; pot (dialect); to enter upon a period of (classical); Kangxi radical 206; | ||
| 玉 | yù | jade, precious stone | ||
| 鉉 | xuàn | a device for carrying a ding cauldron | ||
| 大吉 | dà jí | very auspicious; extremely lucky | ||
| 无不 | wú bù | none lacking; none missing; everything is there; everyone without exception | ||
| 利 | lì | sharp; favorable; advantage; benefit; profit; interest; to do good to; to benefit | ||
= the scene of table and the man in green jacket interpreted as the cooking cauldron
58 引兌 for understanding 50 The conversion of Paul (1602)
| 引 | yĭn | to draw (e.g. a bow); to pull; to stretch sth; to extend; to lengthen; to involve or implicate in; to attract; to lead; to guide; to leave; to provide evidence or justification for; old unit of distance equal to 10 ?, one-thirtieth of a km or 33.33 meters | ||
| 兌 | duì | to cash; to exchange; to add (liquid); to blend; one of the Eight symbolizing swamp | ||
horse adds liquid on the pattern on the back
引 = yĭn resembles the white over the forelegs of the horse
***************************************
51-57
51 St.Frances in meditation (1606-07)
震索索視矍矍征凶震不于其躬于其鄰无咎婚媾有言
57 San Gerolamo (1605-06)
巽在牀下喪其資斧貞凶
51 震索索視矍矍征凶震不于其躬于其鄰无咎婚媾有言 for understanding 57 San Gerolamo (1605-06)
| 震 | zhèn | to shake; to vibrate; to jolt; to quake; excited; shocked; trigr symbolizing thunder; ? | ||
| 索索 | suŏ suŏ | trembling | ||
| 視 | shì | to look at; to regard; to inspect | ||
| 矍 | jué | to glance fearfully | ||
| 矍 | jué | to glance fearfully | ||
| 征 | zhēng | to invite; to recruit; to levy (taxes); to draft (troops); phenomenon; symptom; characteristic sign (used as proof); evidence; zhēng - journey; trip; expedition; to go on long campaign; to attack | ||
| 凶 | xiōng | vicious; fierce; ominous; inauspicious; famine; variant of 兇凶[xiong1]; xiōng - terrible; fearful | ||
| 震 | zhèn | to shake; to vibrate; to jolt; to quake; excited; shocked; one of the Eight Trigrams 八卦[ba1 gua4], symbolizing thunder; ☳ | ||
| 不 | bù | (negative prefix); not; no | ||
| 于 | yú | to go; to take; sentence-final interrogative particle; in; at; to; from; by; than; out of | ||
| 其 | qí | his; her; its; their; that; such; it (refers to sth preceding it) | ||
| 躬 | gōng | body; oneself; personally; to bow | ||
| 于 | yú | to go; to take; sentence-final interrogative particle; in; at; to; from; by; than; out of | ||
| 其 | qí | his; her; its; their; that; such; it (refers to sth preceding it) | ||
| 鄰 | lín | neighbor; neighborhood; neighboring; adjacent | ||
| 无 | wú | not to have; no; none; not; to lack; un-; -less | ||
| 咎 | jiù | fault; to blame; to punish; calamity; misfortune | ||
| 婚 | hūn | to marry; marriage; wedding; to take a wife | ||
| 媾 | gòu | to marry; to copulate | ||
| 有 | yŏu | to have; there is; there are; to exist; to be | ||
| 言 | yán | words; speech; to say; to talk | ||
57 巽在牀下喪其資斧貞凶 for understanding 51 St.Frances in meditation (1606-07)
| 巽 | xùn | to obey; one of the Eight Trigrams 八卦[ba1 gua4], symbolizing wood and wind; ☴; ancient Chinese compass point: 135° (southeast) | ||
| 在 | zài | (located) at; (to be) in; to exist; in the middle of doing sth; (indicating an action in progress) | ||
| 牀 | chuáng | variant of 床 | ||
| 下 | xià | down; downwards; below; lower; later; next (week etc); second (of two parts); to decline; to go down; to arrive at (a decision, conclusion etc); measure word to show the frequency of an action | ||
| 喪 | sàng | to lose sth abstract but important (courage, authority, one's life etc); to be bereaved of (one's spouse etc); to die; disappointed; discouraged; (sāng) mourning; funeral; (old) corpse | ||
| 其 | qí | his; her; its; their; that; such; it (refers to sth preceding it) | ||
| 資 | zī | resources; capital; to provide; to supply; to support; money; expense | ||
| 斧 | fŭ | hatchet | ||
| 貞 | zhēn | chaste | ||
| 凶 | xiōng | vicious; fierce; ominous; inauspicious; famine; terrible; fearful | ||
***************************************
52-56
52 Victorious Amor
敦艮吉
56 Buona ventura (1595-96)
鳥焚其巢旅人先笑後號咷喪牛于易凶
52 敦艮吉 for understanding 56 Buona ventura (1595-96)
| 敦 | dūn | kindhearted; place name | ||
| 艮 | gĕn | blunt; tough; chewy; symbolizing mountain; ancient Chinese compass point: 45° (northeast) | ||
| 吉 | jí | lucky; giga- | ||
56 鳥焚其巢旅人先笑後號咷喪牛于易凶 for understanding 52 Victorious Amor
| 鳥 | niăo | bird; (dialect) to pay attention to; (intensifier) damned; goddamn; penis | ||
| 焚 | fén | to burn | ||
| 其 | qí | his; her; its; their; that; such; it (refers to sth preceding it) | ||
| 巢 | cháo | nest | ||
| 旅 | lǚ | trip; travel; to travel; brigade (army) | ||
| 人 | rén | man; person; people; | ||
| 先 | xiān | early; prior; former; in advance; first | ||
| 笑 | xiào | laugh; smile; | ||
| 後 | hòu | back; behind; rear; afterwards; after; later; post- | ||
| 號 | háo | roar; cry; (hào) ordinal number; day of a month; mark; sign; business establishment; size; ship suffix; horn (wind instrument); bugle call; assumed name; to take a pulse; classifier used to indicate number of people | ||
| 咷 | táo | wail | ||
| 喪 | sàng | to lose sth abstract but important (courage, authority, one's life etc); to be bereaved of (one's spouse etc); to die; disappointed; discouraged; (sāng) mourning; funeral; (old) corpse | ||
| 牛 | niú | ox; cow; bull; (slang) awesome | ||
| 于 | yú | to go; to take; sentence-final interrogative particle; in; at; to; from; by; than; out of | ||
| 易 | yì | easy; amiable; to change; to exchange | ||
| 凶 | xiōng | vicious; fierce; ominous; inauspicious; famine; variant of 兇凶[xiong1]; xiōng terrible; fearful | ||
***************************************
53-55
53 St. John the baptist (1606)
鴻漸于陸其羽可用為儀吉
55 Ragazzo con canestra di frutta
豐其屋蔀其家闚其戶闃其无人三歲不覿凶
53 鴻漸于陸其羽可用為儀吉 for understanding 55 Ragazzo con canestro di frutta
| 鴻 | hóng | eastern bean goose; great; large | ||
| 漸 | jiān | to imbue; gradual; gradually | ||
| 于 | yú | to go; to take; sentence-final interrogative particle; in; at; to; from; by; than; out of | ||
| 陸 | liù | six (banker's anti-fraud numeral); shore; land; continent | ||
| 其 | qí | his; her; its; their; that; such; it (refers to sth preceding it) | ||
| 羽 | yŭ | feather; 5th note in pentatonic scale | ||
| 可 | kĕ | can; may; able to; to approve; to permit; to suit; (particle emphasis) certainly; very | ||
| 用 | yòng | to use; to employ; to have to; to eat or drink; expense or outlay; usefulness; hence; herefore | ||
| 為 | to do; to make; to administer; to govern; to construct; to make; to become; to turn into; to be (equivalent; equal to); to take something as; to act as; to serve as; to behave as; by | |||
| 儀 | yí | apparatus; rites; appearance; present; ceremony | ||
| 吉 | jí | lucky; giga- | ||
55豐其屋蔀其家闚其戶闃其无人三歲不覿凶 for understanding 53 St. John the baptist (1606)
| 豐 | fēng | abundant; plentiful; fertile; plump; great | ||
| 其 | qí | his; her; its; their; that; such; it (refers to sth preceding it) | ||
| 屋 | wū | house; room; | ||
| 蔀 | bù | cycle of 76 years; shade | ||
| 其 | qí | his; her; its; their; that; such; it (refers to sth preceding it) | ||
| 家 | jiā | home; family; (polite) my (sister, uncle etc); classifier for families or businesses; refers to the philosophical schools of pre-Han China; noun suffix for a specialist in some activity, such as a musician or revolutionary, corresponding to English -ist, -er, -ary or -ian; | ||
| 闚 | kuī | peep; pry into | ||
| 其 | qí | his; her; its; their; that; such; it (refers to sth preceding it) | ||
| 戶 | hù | a household; door; family | ||
| 闃 | qù | alone; quiet, still | ||
| 其 | qí | his; her; its; their; that; such; it (refers to sth preceding it) | ||
| 无人 | wú rén | unmanned; uninhabited | ||
| 三 | sān | three; 3 | ||
| 歲 | suì | classifier for years (of age); year; year (of crop harvests) | ||
| 不 | bù | (negative prefix); not; no | ||
| 覿 | dí | to see; to meet; to meet each other with courtesy; to visit; to show; to express | ||
| 凶 | xiōng | vicious; fierce; ominous; inauspicious; famine; terrible; fearful | ||
***************************************
54 Boy bit by lizard
女承筐无實士刲羊无血无攸利
54 女承筐无實士刲羊无血无攸利 for understanding 54 Boy bit by lizard
| 女 | nǚ | female; woman; daughter; female; woman; daughter | ||
| 承 | chéng | to bear; to carry; to hold; to continue; to undertake; to take charge; owing to; due to; to receive | ||
| 筐 | kuāng | basket; | ||
| 无 | wú | not to have; no; none; not; to lack; un-; -less | ||
| 實 | shí | real; true; honest; really; solid; fruit; seed; definitely | ||
| 士 | shì | member of the senior ministerial class (old); scholar (old); bachelor; honorific; soldier; noncommissioned officer; specialist worker; (obsolete) unmarried male; bachelor; (obsolete) (honorific) man | ||
| 刲 | kuī | cut open and clean, scratch and itch, slice off | ||
| 羊 | yáng | sheep; goat; | ||
| 无 | wú | not to have; no; none; not; to lack; un-; -less | ||
| 血 | xuè | blood; | ||
| 无 | wú | not to have; no; none; not; to lack; un-; -less | ||
| 攸 | yōu | distant, far; adverbial prefix | ||
| 利 | lì | sharp; favorable; advantage; benefit; profit; interest; to do good to; to benefit | ||
(Added 5 hours after the publication of this article around 9 in the morning on 17 october 2022: I have been reading La Repubblica on the internet through the last months, not the least because of access without cookies, but when I looked it up now 5 hours after the publication, there was suddenly access denied on these conditions. I may perhaps be a sort of Kaspar Hauser who do not understand human beings. Had I insulted the british monarchy? Or is it that this work of mine was stolen by the secret intelligences long before it was finished and circulated to their allies and when I come with this lonely work of mine, it is felt as a pirating insult? There is not so much working spirit left in me. This is my lonely work, not the secret intelligences'. It must be understood that there is a very dangerous mythomania which is hard to understand in the world today, and it is all that which I am trying to flee from. China had a state visit from the norwegian PM some years ago and that could mean that I am not welcome in China. My application for asylum in France was rejected in 2002, which could have been the tragedy. Could be it was rejected because of concerns for my own security due to threats from the state of Norway? I could perhaps have got an asylum but then I would only have been shot in some street there - because I as PTRSIM PIK was supposed to follow up the preplanned mythos role and not run off from the quasi mummy madonna? There is a very dangerous mythomania which is hard to understand in the world today. Did Norway grant political asylum to Adolf Hitler and his government after the war - and that is why I could not get an asylum in France in 2002? But Norway would claim they had not much choice but had to do it on order from e.g. England? There could be some paradoxes around for which it should not be left to me to carry the burden. The fact is that this type of response generally is the only sort of response I get to all my work. As usual my only solution is to consider it a coincidence - that La Repubblica started launching this condition on their web edition just today. It may be that I with this article - and it is my lonely work and rests on the evidence from my 'Der Dornenstrauch' - have solved the problems of nazism which means that Adolf Hitler gets in a bad mood - but that should mean that if Norway granted asylum to Hitler, the italian response today should not be access denied to me but rather to the norwegian embassy there - untill the history has been cleared up. It does not help to set up an 'access denied' to me qua norwegian citizen. My theory is that Norway could have been established by Buckingham in 1814 precisly because of me as PTRSIM PIK planned already then - and that is when the political parametres could be sufficiently heavy to jolt perhaps even China out of orbit? But that is when it is extremely important to try and avoid a 'global kingdom'. I am a normal human being with normal people in my Stammbaum and there is nothing special about me from that point of view).
Sources:
Schütze, Sebastian: Caravaggio - L'opera completa'. Diretto e prodotto da Benedikt Taschen. Taschen GMBH, Köln 2015. www.taschen.com.
The Yabla dictionary - type chinese (one or more signs), english or pinyin into the search window
The 'wiktionary' page - copy the chinese sign or its HTML code onto the URL window at the end of https://en.wiktionary.org/wiki/
© John Bjarne Grover
On the web 17 october 2022
Last updated 18 october 2022
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