Chapter 4: The Heavenly Dao and the System of Marriage Visits

Section 1: The Ebb and Flow of Yin-Yang and the Season of Marriage

The core category in Pre-Qin philosophy is undoubtedly Yin and Yang. The generation and transformation of all things arise from the waxing, waning, separation, and combination of Yin and Yang. The institution of marriage and conjugal visits is deeply rooted in the soil of Yin-Yang philosophy.

The Book of Changes (Yijing 易经), "Commentary on the Images" (系辞上), states:

"One Yin and one Yang is called the Dao."

It also states:

"When Heaven and Earth intermingle their vapors, all things are transformed into richness. When men and women combine their essence, all things are transformed into life."

The union of Yin and Yang leads to the transformation and birth of all things. This is the great constant of the Heavenly Dao. The union of man and woman is the concrete manifestation of the union of Yin and Yang in the human realm, sharing the same origin as the transformation of Heaven, Earth, and all things.

However, the union of Yin and Yang is not without temporal limits. The Yin and Yang of Heaven and Earth have fixed rhythms of waxing and waning: Yang grows and Yin wanes in spring and summer; Yin grows and Yang wanes in autumn and winter. The union of Yin and Yang in the human realm (i.e., marriage and visits) must also follow this rhythm.

Why "Frost descends, women are wed"$27 Why must marriage occur in autumn and winter when Yin energy gradually increases$28

This touches upon a deeper understanding of "Yin-Yang combination."

The key is: The combination of Yin and Yang does not occur when they are most balanced (like the spring and autumn equinoxes), but when Yin energy is at its peak.

Why so$29

The Yijing, "The Receptive" (坤), "Commentary on the Images" (文言), states:

"The way of Kun (Earth/Yin) is supremely yielding, yet its movement is strong; supremely still, yet its virtue is proper. By receiving the ruler (Yang) it attains constancy, enveloping all things and causing them to shine. How smooth is the Way of Kun! It receives Heaven and acts according to the seasons."

Kun represents Yin, Earth, and woman. The Way of Kun is supremely yielding and still, yet "its movement is strong"—when Yin reaches its extreme, Yang begins to emerge; when stillness reaches its extreme, movement begins. When Yin energy reaches its peak, it signals the emergence of Yang energy. The period from Frost's Descent (around late September) to the Winter Solstice (around late November) is the process where Yin energy approaches its maximum intensity. Performing marriage rites during this process accords with the Heavenly Dao of "Yin reaching its extreme, Yang begins to emerge."

Marriage essentially involves Yin (woman) receiving Yang (man); their union transforms and generates new life. When Yin energy is at its peak, it is when Yin is most receptive to Yang. It is like the Earth in winter, most tranquil and deep, thus best able to nurture the vitality of the coming year.

The Yijing, "Peace" (泰) Hexagram, states:

"Tai (Peace). Small departures and great arrivals. Auspicious and furthering."

The Tai Hexagram symbolizes Heaven above and Earth below, the image of Yin and Yang combining—corresponding to the principle of Yin-Yang union in autumn and winter. The Commentary on the Images explains:

"When Heaven and Earth meet, all things communicate; when superiors and inferiors meet, their intentions harmonize."

The union of Heaven and Earth brings about the communication of all things. The image of Tai perfectly aligns with the principle of Yin-Yang union in autumn and winter.

Conversely, the Yijing, "Stagnation" (否) Hexagram:

"If stagnation is not due to people, it is unfavorable for the noble man to persevere. Great departures and small arrivals."

The Fou Hexagram symbolizes Heaven above and Earth below, an image of Yin and Yang not meeting. The Commentary on the Images explains:

"When Heaven and Earth do not meet, all things are blocked; when superiors and inferiors do not meet, the world has no organized state."

In spring and summer, Yang energy rises and Yin energy descends; Yin and Yang follow their own paths without meeting—this is the image of Fou. Hence, marriage is unsuitable in spring and summer, as the Yin-Yang of the Heavenly Dao does not meet.

Thus, the regulation "Frost descends, women are wed; ice thaws, cessation kills" profoundly accords with the principle of Yin-Yang harmonization in the Zhouyi.

Section 2: The Five Elements and the Timing of Marriage

The Pre-Qin Five Elements theory also serves as a theoretical basis for the marriage season.

The Five Elements—Metal, Wood, Water, Fire, Earth—each correspond to a season:

Spring corresponds to Wood, governing emergence and growth.
Summer corresponds to Fire, governing nurturing and growth.
Late Summer (Long Summer) corresponds to Earth, governing transformation and fruition.
Autumn corresponds to Metal, governing contraction and harvest.
Winter corresponds to Water, governing concealment and storage.

The Book of Documents, "The Great Plan," states:

"Water is characterized by moistening and descending; Fire by blazing and ascending; Wood by bending and straightening; Metal by following and transforming; Earth by cultivation and reaping. Moistening and descending produces saltiness; blazing and ascending produces bitterness; bending and straightening produces sourness; following and transforming produces pungency; cultivation and reaping produces sweetness."

From the perspective of the Five Elements, conjugal visits and marriage belong to the category of "Water."

Why Water$30

First, Water governs concealment. The union of husband and wife involves confinement indoors, the internal harmonization of Yin and Yang—this is the image of concealment.

Second, Water governs procreation. The Guanzi, "Water and Earth" (水地), states:

"What is Water$31 It is the original source of all things, the ancestral chamber of all life." (Guanzi 管子·水地)

And:

"Water is the blood and qi of the Earth, like the flow through meridians. Therefore it is said: Water is the material that contains all things."

Water is the source of all things, the ancestral chamber of life. Human reproduction, the union of sperm and ovum, also relies on Water as the medium. Marriage and visits aim primarily at procreation, thus falling under Water.

Third, Water’s season is winter. Winter is the time when Water is vigorous; performing the act pertaining to Water (marriage/visits) is precisely timely.

The Guanzi, "Officials of Youth" (幼官), details military preparations across months, showing Pre-Qin planning for seasonal activities. November (comparable to mid-winter) mentions "repairing palaces," suggesting preparations for new households.

Autumn corresponds to Metal, which governs contraction. "Frost descends" is the moment when Metal energy reaches its peak. Metal generates Water—the extreme contraction of autumn Metal is followed by the concealment of winter Water. "Frost descends, women are wed" occurs during the phase where Metal contracts and generates Water—marriage follows the contraction of Metal and enters the concealment of Water, harmonizing perfectly with the principle of Five Element generation.

The "Thawing of Ice" occurs in mid-spring, which corresponds to Wood. Water generates Wood—the stored power of winter Water manifests as the growth of spring Wood. The thawing of ice is the moisture needed for Water to transform into Wood. At this time, Water’s function of concealment has ended, and it serves Wood’s outward growth. The concealment of marriage must cease, and the outward growth of agriculture must begin. Thus, "ice thaws, cessation kills" aligns with the principle of Water generating Wood.

The mutual generation and overcoming cycles of the Five Elements are exquisitely reflected in this marriage timing system:

Metal (Autumn, Contraction) → Water (Winter, Concealment/Marriage) → Wood (Spring, Emergence/Agriculture)

This cycle flows naturally, not artificially imposed by human will.

Section 3: Astronomical Constellations and the Timing of Marriage

The timing of marriage in the Pre-Qin period may also have been related to astronomical constellations.

As mentioned before, the line "the three stars are in the sky" in the Book of Songs, "Airs of Tang: Intertwined," refers to Orion (Shen Constellation 參宿). Orion is the signature constellation of winter; the time when it appears brightly in the sky is precisely during autumn and winter. The Pre-Qin people used Orion’s presence in the sky as the backdrop for new marriages, indicating the marriage season.

Besides Orion, Pre-Qin marriage rites may also have been associated with the following constellations:

I. The Heart Constellation (Great Fire 大火)

The Book of Songs, "Airs of Bin: The Seventh Month," begins with "In the seventh month, the fire star sinks" (七月流火). "Fire" refers to the star Antares (Alpha Scorpii). "Flowing Fire" means the star sinks westward. The seventh month (lunar calendar, roughly September today) marks the sinking of the Great Fire star, signaling the retreat of summer heat and the coming of autumn coolness.

The observation of the Heart Constellation held a very long tradition in ancient China. The Zuo Zhuan, Duke Xiang the 9th Year, states:

"The Fire Official of the Tao Tang lineage, E Bo, resided in Shangqiu and sacrificed to the Great Fire."

E Bo was the ancient Fire Official (in charge of observing the Great Fire star), indicating that observation of the Great Fire star dates back to the time of Tao Tang (the era of Yao).

The sinking of the Great Fire star ("Flowing Fire") is followed shortly by the descent of frost. Thus, "Flowing Fire in the seventh month" can be seen as a harbinger of the marriage season—once the Great Fire star sinks, people knew the time for marriage was approaching.

II. Altair and Vega (The Cowherd and the Weaver Girl)

The Book of Songs, "Lesser Odes: Great East" (小雅·大东), states:

"There is the Han Milky Way in Heaven, its light is reflected on Earth. Look at the Weaver Girl, she paces seven times a day. Though she paces seven times, she cannot finish weaving her cloth. Look at the Cowherd, he cannot yoke his cart."

Altair (Cowherd) and Vega (Weaver Girl) face each other across the Milky Way. In the Pre-Qin period, the story of the Cowherd and the Weaver Girl may have already had its early form (though the complete legend likely developed later, the observation of the stars and their association must have been ancient).

Altair and Vega are brightest in summer and autumn, high in the sky. The observation of these two stars might be related to marriage associations.

However, caution is needed: the meaning of the Cowherd and Weaver Girl in the Pre-Qin period might not be the same as the later Qixi Festival legend. In the Pre-Qin period, they might have merely served as astronomical markers indicating the season—when Altair and Vega are high, autumn has arrived, and the marriage season is imminent.

III. The Big Dipper

The Big Dipper held an extremely important position in Pre-Qin astronomy. The orientation of the Dipper handle rotates with the months, allowing the determination of the season.

The Heguanzi (鹖冠子), "On Circulation" (环流), states:

"When the Dipper handle points east, it is spring throughout the world; when it points south, it is summer; when it points west, it is autumn; when it points north, it is winter."

The Dipper pointing west signifies autumn, pointing north signifies winter. At the time of Frost's Descent, the Dipper points west-northwest, precisely the turn of autumn to winter. Determining the marriage season by the Big Dipper might have been one of the duties of ancient astronomical officials.

Section 4: Phenology and the Timing of Marriage

Pre-Qin phenology was highly developed. People judged the season by observing the changes in flora and fauna, and then arranged human affairs accordingly. The marriage season was also closely related to phenology.

I. Wild Geese

Wild geese held a special symbolic meaning in Pre-Qin weddings. The Rites of Zhou, "Ceremonies for a Gentleman's Wedding" (Shi Hun Li 士昏礼), stipulated:

"When delivering the message of proposal, one uses a wild goose as the pledge." (Yili 仪礼·士昏礼)

The initial proposal (nà cǎi 纳采) was the first of the Six Rites, using a goose as the pledge gift. Why a goose$1

The Baihu Tongyi (Comprehensive Discussions in the White Tiger Hall), "Marriage and Wedding" (though Han Dynasty, likely preserving Pre-Qin ideas), explains:

First, geese are migratory birds that move north and south according to Yin and Yang, symbolizing the couple's ability to adapt to the seasons.

Second, geese fly in an orderly formation, never losing their rank, symbolizing the seniority and juniority within a marital relationship.

Third, if a goose loses its mate, it does not remate, symbolizing the faithfulness of husband and wife.

From a phenological perspective, the time when wild geese fly south is in autumn.

The Lüshi Chunqiu, "Record of Mid-Autumn," states: "Wild geese arrive as guests." (Lüshi Chunqiu 吕氏春秋·仲秋纪)

The Book of Rites, "Monthly Ordinances," for the second month of autumn states: "Wild geese arrive."

The southward migration of geese occurs precisely at the time of "Frost descends, women are wed." Using the goose as a wedding pledge aligns with its migratory season. The bride marries into the husband's family during the time the geese migrate south—the phenology matches the human affair, creating a natural fit.

II. Jackals Sacrificing to Beasts

The Book of Rites, "Monthly Ordinances," for the third month of autumn states: "Jackals sacrifice to beasts." (Liji 礼记·月令)

Jackals are fierce animals. In autumn, after catching prey, they first lay the carcass out as if making a sacrifice before eating it. This phenology of "jackals sacrificing to beasts" is also linked to marriage.

Before the wedding, preliminary rites like proposal and inquiry of name must be performed, just as solemn as a "sacrifice." Only then can the personal welcome be carried out, similar to "eating" to fulfill the ultimate purpose. The appearance of the "jackal sacrificing to beasts" phenomenon signals the arrival of the marriage season—one should treat the matter with reverence, like the jackal's sacrifice, and then welcome the bride with sincerity.

III. The Withering of Plants

The Book of Songs, "Lesser Odes: The Fourth Month" (小雅·四月), states:

"The autumn sun is bleak; all the flowers are withered. Calamities of disorder and separation abound; where shall I return to$2"

Autumn days are desolate, and all flowers wither. Although this is not a poem about marriage, the phrase "return to" (shì guī) often implies "a woman marrying out" in Pre-Qin texts ("Gui" 归 means marriage). When flowers wither, it is time for a woman to marry out—this is not accidental.

The withering of plants presents the world with an image of contraction and convergence. This image resonates with the marriage principle of "two people uniting into one body." In spring and summer, plants flourish and all things diffuse, presenting a visual image of openness and outward scattering, which is inconsistent with the inward convergence of marriage.

Thus, the observation of phenology not only served the practical function of indicating the season but also the symbolic function of resonating with the Heavenly Dao. The Pre-Qin people correlating phenology with human affairs was not a mechanical imitation of nature but a philosophical practice based on a profound understanding of the connection between Heaven and humanity.

Section 5: Lunar Conjunctions and the Way of Conjugal Visits

The standard of "Once in ten days, an embrace" might also be related to the movement of the sun and moon.

Pre-Qin calendars used the synodic month as the basic unit. A synodic month is about 29.5 days, so a month is either large (30 days) or small (29 days).

Within one lunar month, important celestial nodes include:

New Moon Day (1st): Conjunction of Sun and Moon; the Moon is invisible.
First Quarter (7th or 8th): Half illuminated.
Full Moon Day (15th or 16th): Moon is full.
Last Quarter (22nd or 23rd): Half illuminated again.
End of Month Day (29th or 30th): Moon is about to disappear.

"Once in ten days, an embrace" means approximately three times per month. These three times might correspond to the periods immediately after the New Moon, before the Full Moon, and after the Full Moon, with one visit in each segment.

The Book of Rites, "Monthly Ordinances," contains numerous governmental directives related to the New and Full Moons. On the New Moon day, the Son of Heaven holds court; on the Full Moon day, he reviews judicial punishments. The New and Full Moon days were important days for politics and religion, and perhaps unsuitable for conjugal visits.

If visits are avoided on the New and Full Moons, out of 30 days, two (the 1st and 15th) are excluded, leaving 28 days. Dividing this into three xúns (roughly ten-day periods), one visit per xún, fits the "once in ten days, an embrace" standard.

Although this is speculative, it is logically consistent. All Pre-Qin institutions were based on astronomical calendars, and the standard for conjugal visits is no exception.