ISSN: 1579-9794
Hikma 23(2) (2024), 1 - 23
A Book of Wisdom or a Manual of Divination? Examining
the Paratexts in Three Spanish Translations of the I Ching
¿Un libro de sabiduría o un manual de adivinación?
Examinando los paratextos en tres traducciones al español
del I Ching
HONGYING LI
2311175@xdsisu.edu.cn
Xianda College of Economics & Humanities Shanghai International Studies
University
Fecha de recepción: 21/11/2023
Fecha de aceptación: 4/3/2024
Abstract: Previous studies have indicated that different translations of the I
Ching present varying value judgments regarding this influential classical
Chinese text. However, little attention has been paid to how this book is
recognized and interpreted in the Spanish-speaking world through translation.
This article focuses on the paratextual elements of three direct
Chinese-Spanish translations of the I Ching published in Spain, aiming to
explore the value orientations conveyed by these translations regarding the
book and their potential impacts. The findings reveal their differing positions
on the essence and practical significance of the I Ching: (1) emphasising its
cosmic consciousness as a repository of wisdom, respecting annotations from
historical authority, Confucius, while deliberately distancing it from divinatory
practices; (2) simultaneously valuing philosophical and moral implications of
the I Ching and its divinatory applications, but considering the former as a
prerequisite for the latter; (3) highlighting the practical utility of divination in the
I Ching, while viewing its accumulating commentaries during its historical
evolution as distortions of the original core text. The diverse perspectives from
each of the three versions, contextualized within their respective historical and
social backgrounds, have all played distinct but important roles in the
translation history of the I Ching in Spain. This research holds significance in
offering valuable insights into cross-cultural exchange and intellectual
discourse related to the dissemination and interpretation of this classical
Chinese text on a broader global scale.
Keywords: I Ching, Chinese philosophy, Divination, Paratext,
Chinese-Spanish translation, Cross-cultural interpretation
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Resumen: Los estudios previos han indicado que diferentes traducciones del
I Ching presentan diversos juicios de valor acerca de este influyente texto
clásico chino. Sin embargo, se ha prestado poca atención a cómo se
reconoce e interpreta este libro en el mundo hispanohablante a través de la
traducción. Por ende, este artículo se enfoca en los elementos paratextuales
de tres traducciones directas chino-español del I Ching publicadas en
España, con el objetivo de explorar las orientaciones de valor transmitidas
por las traducciones sobre este libro y el posible impacto que estas han
causado. Los hallazgos revelan diferentes posiciones en relación con la
esencia y el significado práctico del I Ching: (1) al enfatizar su conciencia
cósmica como depósito de sabiduría, respetando anotaciones de la autoridad
histórica, Confucio, mientras se distancia de forma deliberada de las prácticas
adivinatorias; (2) al poner en valor con simultaneidad las implicaciones
filosóficas y morales del I Ching y sus aplicaciones adivinatorias, pero
considerando que lo primero es un requisito previo para lo segundo; (3) al
resaltar la utilidad práctica de la adivinación en el I Ching, al tiempo que se
considera que los comentarios acumulativos durante la evolución histórica
distorsionan el texto original. Las diversas perspectivas de cada una de las
tres versiones, contextualizadas dentro de sus respectivos antecedentes
históricos y sociales, han desempeñado roles distintos, pero importantes en
la historia de la traducción del I Ching en España. Esta investigación resulta
de gran importancia al ofrecer valiosas perspectivas sobre el intercambio
intercultural y el discurso intelectual relacionado con la difusión y la
interpretación de este texto clásico chino a nivel global.
Palabras clave: I Ching, Filosofía china, Adivinación, Paratexto, Traducción
chino-español, Interpretación intercultural
INTRODUCTION
The I Ching, also known as Yi-Jing (“易经”, Book of Changes), holds a
prominent position as one of the oldest and most influential texts in Chinese
culture. On one hand, throughout its historical trajectory, the I Ching has been
used as a book for divination, carrying a hint of mystery. On the other hand, it
is also widely recognised as an extraordinary repository of profound wisdom,
constituting the origin of Chinese philosophy, and exerting a profound
influence on schools of thought such as Confucianism and Daoism (see
Cheng, 2003).
Since the late 17th century, the I Ching was translated into Latin by
European missionaries in China, thus beginning its journey into the Western
world (see Jiménez-Martín, 2021; Zhao, 2021). Over the following two
centuries, this book has been translated into numerous languages, such as
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Hikma 23(2) (2024), 1 - 23
German, English, French, Italian, Spanish, Portuguese, and Dutch.
Furthermore, in many of these languages, there are multiple versions of
translations available. Interestingly, scholars (e.g., Chan, 1968; Hughes,
1951; Wu, 2017) have discovered that different versions of English
translations present interpretations of this ancient text from distinct
perspectives, considering it as a Confucian classic, a book of wisdom, a
divination manual, a historical document, a tool for psychological assistance,
and so on (see Wu, 2017, p. 65-80), reflecting the multi-faceted nature of this
ancient text. Crucially, whether explicitly or implicitly, these translations have
presented their own values and assessments about the I Ching, that may
shape the target language readers’ comprehension and views of this ancient
Chinese classic, consequently influencing its usage and scholarly inquiries
(Wu, 2017, p. 84). However, to date, research on whether or how the
numerous Spanish versions of the I Ching have presented specific value
judgements of preferences towards the book remains extremely scarce. Given
the widespread usage of the Spanish language around the world, relevant
studies deserve more attention, as this will further contribute to our
understanding of the global dissemination and reception of this ancient
Chinese classic.
As the paratext is deemed crucial in comprehending and interpreting
texts (Nord, 2012, p. 401), this paper analyses the paratextual elements in
three different Spanish versions of the I Ching directly translated from Chinese.
The objective is to examine the value that judgments in each version place on
the book and their impacts on its reception in Spain. Specifically, this
discussion revolves around the two major research directions historically
argued by scholars of the I Ching, namely, whether it is a book of cosmological
wisdom or a numerological guide for divination. The significance of this study
resides in the valuable insights that it provides into the transmission of this
most important Chinese classical text in the Spanish linguistic, social, and
cultural framework, as well as the potential conflicts, integration, and impacts
during this process.
The following section offers a concise introduction to the I Ching,
including its fundamental concepts, book structure, historical evolution, and
related studies. Section 2 provides a brief overview of the translation and
reception of the I Ching within the Western context. Section 3 presents the
research materials and methods employed in the study. Section 4 conducts a
thorough analysis of the paratextual elements of the selected Spanish
translations, and the concluding section will summarise and discuss the
principal findings.
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1. THE I CHING IN HISTORY
1.1. Overview of the I Ching’s Origin and Structure
Although there has been a legend attributing the creation of the I Ching
to the figure Fu Xi ( 伏羲) in Chinese mythology (Cheng, 2003, p. 518),
scholars generally agree that the I Ching was composed or edited by the King
Wen during the early Zhou Dynasty in the 12th century BCE (Cheng, 2008,
p. 201).
The I Ching is built upon two fundamental concepts: hexagrams (“卦”,
gua) and lines (“爻”, yao), which constitute the foundation of its symbolic
language and interpretive framework. Hexagrams consist of six horizontally
arranged lines, where each line represents either yin (drawn as a broken line)
or yang (drawn as a solid line), symbolising the interplay and balance between
opposing forces. Through the binary combinations of yin and yang, the six
lines can be arranged in 64 different ways, generating the 64 hexagrams of
the I Ching. Each of them possesses unique but interrelated symbolic
meanings, revealing the ever-changing nature of reality and illustrating the
interconnectedness and balance among all things (see Cheng, 2003, p. 518).
To understand the structure of this book, we can start from its name.
The Chinese term “易经” (Yi-Jing) is composed of two parts: “易” (Yi)
representing the meaning of ‘change’ and “经” (Jing) referring to a classical
text that holds a canonical status due to its significance in the construction of
moral education (Vilá & Galvany, 2019, p. 19). In fact, the structure of this
book can also be divided into two main components. The first part consists of
the 64 hexagrams diagrams and the explanatory texts for each hexagram
(known as “卦辞”, guaci) and each line (known as “爻辞”, yaoci). Each
hexagram has its unique name that describes or indicates its symbolic
meaning, which is associated with an interpretation, judgement, or evaluation
of a particular situation to give a divination diagnosis. Similarly, each line
within the hexagram is also numbered and provides individual predictions and
evaluations, implying recommended actions. This section was previously
known as the “周易” (Zhou-Yi), since it was the original version established by
King Wen of Zhou. As a system of symbolic understanding of change, it was
used for divination practices, providing integrated interpretations for the
purpose of guiding human actions (Cheng, 2009, p. 201). Importantly, “周易”
(Zhou-Yi) is the only surviving one among the three “易” (yi) that existed in
ancient China. The other two, “连山易”(Lianshan-Yi) and “归藏易”(Guicang-
Yi), have both been lost. (Zhu, 2009, p. 5).
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The second part is the “经” (Jing), also known as Shi-yi (“十翼” Ten
Wings). This part consists of ten segments, namely, Tuan (“彖上、下” “line
commentaries I and II”) , Xiang (“象上、下” “image commentaries I and II”),
Wen-yan (“文言” “Commentary on Words”) (only for the first two hexagrams,
Qian and Kun), Xu-guan (“序卦”, “Sequence of the Hexagrams”), Za-gua (“杂
卦” “Miscellaneous Hexagrams”), Xi-ci (“系辞上、下” “attached statements I
and II”) and Shuo-gua (“说卦” “Explanations of the Trigrams”) (see Zhao,
2021, p. 70). They are widely regarded as the commentaries on the “周易”
(Zhou-Yi) made by Confucius (551-479 BCE) and his disciples (see Cheng,
2003, 2009). Over time, these additional commentaries have been
incorporated into the core text, offering explanations of the hexagrams and
cosmological insights into the relationship between humanity and nature (Hon
2021, pp. 1-2). From Confucius’s perspective, the most important thing is how
individuals can develop personal wisdom and moral judgment in life and
behaviour through the study of change. Therefore, he no longer viewed the ji
(“ 吉” ‘fortune’) or xiong (“ 凶” ‘misfortune’) evaluations obtained through
divination as external authoritative revelations from diviners or deities.
Instead, he advocated a “post-divinatory rational consciousness”,
emphasising introspective personal wisdom and virtue based on facts and
past experiences, aiming for realising ren (“仁” ‘benevolence’) and yi (“义”
‘righteousness’) (see Cheng 2009, pp. 97-99). Therefore, Confucius’
understanding of the “周易” (Zhou-Yi) is considered a significant revolution
and marked the transition of the I Ching from a book of divination to a book of
wisdom. Later scholars, such as Confucius’ disciples, Wang Bi (226‑249) of
the Wei-Jin Dynasty, and Neo-Confucius scholars of the Song Dynasty (960-
1279), continued to make important contributions to the development and
evolution of the I Ching.
1.2 The Two Main Schools of I Ching Studies
In fact, due to the I Ching’s ancient origins, extensive scope across
various fields, and the highly symbolic language with profound polysemy and
complexity, the book has been given diverse interpretations by many
academic schools in different eras (Fu, 2006, p. 108). However, the various
schools of thought that hold different viewpoints on the study of the I Ching
can be broadly classified into two major factions: the Image-Number School
(“象数” xiang-shu) and the Meaning-Principles School (“义理” yi-li) (Yong & Ji,
1933, as cited in Hon, 2004, p. 453). The former emphasises the use of
symbolic imagery and numerical calculations within the text for divination
purposes, seeking to obtain the guidance of actions. The latter focuses on
extracting underlying moral implications and philosophical concepts in
broader contexts beyond divination, considering their relevance to political
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Hikma 23(2) (2024), 1 - 23
and social changes (see Cheng, 2003; Hon, 2004; Schöter, 2009). Clearly,
the positions held by these two factions are closely linked to the themes that
this article is concerned with, namely, the divination and wisdom within the I
Ching. Therefore, it is necessary for us to understand their historical
development.
Indeed, there has been a continuous dynamic tension between these
two major factions. As mentioned earlier, prior to Confucius, the I Ching
functioned as a symbolic system for understanding changes and was primarily
used for divination purposes. However, Confucius’ interpretation and
commentaries transformed the book into a wisdom guide for seeking personal
virtue. At the same time, this revolutionary interpretation also prompted
researchers from the traditional Image-Number School to develop more
complex and intricate methods of deduction based on imagery and numerical
elements (Cheng, 2009, p. 101). During the Han Dynasty, the I Ching was
widely employed for prediction and governance, and its cosmological
perspective on the harmony of yin and yang was intricately associated with
the empire’s understanding of heavenly will and the regulation of human
affairs (see Zhao, 2021). However, by the Wei-Jin period, divination practices
associated with the I Ching had become heavily steeped in determinism and
fatalism, accompanied by strong superstitions (Cheng, 2009, p. 101). It was
during this period that the scholar Wang Bi, inspired by the Tao Te Ching,
embarked on a reinterpretation of the I Ching. He discarded the methods of
the Image-Number School and established a longstanding tradition of
studying the I Ching from a philosophical perspective, laying the foundation
for the flourishing study of Meaning-Principles within the Song-Ming Neo-
Confucianism (Cheng, 2009, p. 101; Vilà & Galvany, 2019, pp. 70-73). In the
late Qing Dynasty, with the archaeological discoveries of oracle bone
inscriptions, attention shifted back to the interpretation of the I Ching text itself,
gradually away from the abstract theories explained by the Song Dynasty
(Nielsen, 2003). Additionally, during the May Fourth Movement, scholars
resisted and rebelled against traditional Confucian teachings, leading to a
resurgence of interest in the Image-Number School (Kunst, 1985, p. 2). It was
not until the archaeological discovery of Silk Manuscripts of the I Ching in the
1973 that scholars realised the possibility of multiple interpretations of the
hexagrams, as its order of the hexagrams is different from that in the received
version (Cheng, 2009, p. 94). The study of the Image-Number School once
again captured the interest of researchers, emphasising practical applications
and individual purposes.
In general, throughout history, the Image-Number School and the
Meaning-Principles School have coexisted with distinct stances but they have
both made significant contributions to the development and study of the I
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Ching. Therefore, when investigating the dissemination and reception of this
Chinese text in Spain, a pivotal inquiry is which path it has pursued? The next
section will provide valuable clues and context to explore this inquiry.
2. TRANSLATION OF THE I CHING
Given the scarcity of research on Spanish translations of the I Ching,
this section will begin with a concise review of the translations and related
studies of this classic work in Europe and the United States. This allows us to
understand how the book has been introduced to Western readers and what
impact those translations have had.
In the early 18th century, the first complete Latin version of the I Ching
emerged in Europe. Among the subsequent translations, three stand out for
their significance. In 1882, James Legge produced the first direct translation
of I Ching from Chinese to English, viewing it as a vital carrier of Confucian
culture (Wu, 2017, p. 135). Notably, although Legge recognised the Yi
section’s historical association with divination during the Zhou Dynasty, he did
not hold later Chinese divination practices in high regard, attempting to
dissociate this classic from such usage (Wu, 2017, p. 138). In 1924, Richard
Wilhelm translated the I Ching from Chinese to German, illustrating how it
provides guidance in a world of perpetual change and in situations of
perplexity or moral dilemmas (Hughes, 1951, pp. 73-76). This translation
established the I Ching’s image as the Book of Wisdom in the Western world
(Nielsen, 2003) and affirmed its role as a practical manual for divination (Wu,
2017, p. 182). In 1950, Cary F. Baynes, a student of the renowned
psychologist Carl Jung, translated this German version into English. The
significant impact of this indirect English translation published in the United
States secured this version’s position as a classic in the English-speaking
world (Jiménez-Martín, 2021; Wu, 2017, p. 175). In the preface of this version,
Jung highly valued the divination aspects of the I Ching and connected it with
the concept of the collective unconscious, thereby introducing a psychological
perspective to the interpretation of this Chinese classic. Importantly, this
approach has influenced numerous subsequent translations of the I Ching
(see Wu, 2017, p. 62).
Regarding the translation of the I Ching in the Spanish-speaking world,
its inception was relatively late, and currently, there is very limited research
on its translations. The first Spanish version of the I Ching was translated by
Mirko Lauer in 1971. Lauer, not a Sinologist himself, mentioned in the preface
that he had consulted other translations of this book, including Legge and
Wilhelm’s versions. Melis (1997, p. 363) confirmed Legge’s profound
influence on Lauer through comparing their texts. However, in contrast to
Leger’s passive attitude toward divinatory activity, Lauer (1971) denoted that
8 A Book of Wisdom or a Manual of Divination? […]
Hikma 23(2) (2024), 1 - 23
the I Ching is basically a “libro de consultas (book of consultations)” (p. 13).
Besides, Lauer (1971, p. 22) explicitly stated that his version includes all the
necessary content for conducting consultations. Therefore, it is not an
academic work but serves to offer Spanish-speaking readers their very first
encounter with this Chinese classic.
The second Spanish version of the I Ching was translated by D. J.
Vogelmann. It was published first in Buenos Aires, in 1976, and later in
Barcelona the following year (see Melis, 1997, p. 363). The translator
indicated in the presentation part that it was translated strictly based on
Wilhelm’s German translation. It was not until 1983 that the Spanish-speaking
world saw its first direct translation from Chinese, completed by Carmelo
Elorduy, a Spanish priest, missionary and Sinologist. In the following four
decades, several indirect translations of the I Ching were published in Spain.
During this period, in 2006, Spain had the second direct Chinese-Spanish
translation of I Ching, completed by Jordi Vilà and Albert Galvany. Both are
Sinologists, especially in the field of classical Chinese culture. Later in 2017,
the Spanish Sinologist Gabriel García-Noblejas produced another direct
translation.
Clearly, from the early 1980s to the present day, the enthusiasm for
translating the I Ching in Spain has not diminished. However, there has been
a significant lack of research output regarding these translated texts. In
contrast, since James Legge’s English translation in 1882, the English
academic community has engaged in substantial critical studies of various
translations of the book (see Wu, 2017, p. 12). Furthermore, in the 1990s, a
new generation of American scholars proposed a historical turn in this field,
shifting the focus from translation to exploring the evolution of the I Ching in
different historical periods and its cultural contexts (see Hon, 2021, pp. 3-6).
In comparison, the studies of the I Ching and its translation in the
Spanish-speaking world presents a certain lag. Nonetheless, with the
increasing interest in Chinese culture within Spanish society and the
development of Spanish Sinology, it becomes crucial to understand the bridge
of cultural exchange built by Spanish translations of the I Ching and the
destination to which it will lead Spanish readers.
3. MATERIALS AND METHODS
The preliminary preparation for this study relies on the TXICC
(Traducción del Chino al Catalán/Castellano) (Rovira-Esteva et al., 2022), an
open-access database established by the TXICC research group at the
Autonomous University of Barcelona. This project has systematically collected
empirical data on the translation of Chinese literature and films in Spain,
providing researchers with detailed paratextual and extratextual information
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about various translated versions, making it currently the most comprehensive
database in the relevant field (Casas-Tost et al., 2020, p. 33). However, the
database currently only includes Chinese literature translated into Spanish,
Catalan, Basque, and Galician published in Spain, excluding those published
in Latin American countries, Andorra, or China (see Casas-Tost et al., 2020,
p. 30). As a result, the scope of this paper will be limited to the I Ching’s
Spanish translations published in Spain.
To date, the database contains a total of 15 Spanish translations of the
I Ching. Among them, four entries are identified as direct translations from
Chinese to Spanish. After verifying the physical books, we verified that two of
them, both translated by Gabriel García-Noblejas, are identical in text and
paratext. The only difference lies in that, one version was published in 2017,
as an independent book, available in both physical and electronic formats,
while the other version was included in a set called Sabidurías orientales
(“Oriental Wisdoms”) by the same publisher in 2018, along with Spanish
translations of Sunzi’s Art of War and Laozi’s Tao Te Ching, also produced by
the same translator. Indeed, the incorporation of the translation in a newly
released set in 2018 might have resulted in certain changes in its extratextual
elements, such as reader’s comments. However, the two editions will be
treated as a single translation for the scope of this study, focusing primarily on
the inherent value conveyed by the paratextual elements rather than the
commercial aspects.
In addition, when searching for another direct translation of the I Ching
published in 2006 that is included in the database, we found that the edition
currently available in the Spanish market is a reedited one in 2019. The
publication information page and the publisher’s official website for the book
only mention it as the fourth edition, without providing any details about the
second and third editions or any indications of revisions. Hence, the 2019
edition has been chosen for our analysis.
Certainly, according to the TXICC database, the indirect translations of
the I Ching into Spanish are still dominant in terms of quantity, which is in line
with the general situation of Chinese literature translated into Spanish (see
Marin-Lacarta, 2018). However, the indirect translations may be influenced to
a large extent by the intermediary language and its social context (see
Marin-Lacarta, 2017), resulting in more complexities in their background
information. Due to space constraints, the analysis in this paper will focus
solely on the three direct translations collected in the database, which were
first published in 1983, 2006 and 2017, respectively.
After determining the research materials with the assistance of the
TXICC database, the study will no longer rely solely on the information
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Hikma 23(2) (2024), 1 - 23
provided by the database but will examine directly the three selected
translations. The analysis will focus on their paratexts, encompassing
elements such as prefaces, translators’ introductions, postscripts, and back
cover information. Additionally, some important extratextual aspects, such as
the book review provided by the publisher on the official website, will also be
considered to gain more in-depthinsights into the interpretation of the I Ching
and its value orientation regarding the book’s usage.
4. ANALYSIS
In Table 1, basic information of the three direct translations and their
essential paratextual elements for our analysis have been listed:
Data TT1 TT2 TT3
Title
Libro de los
cambios
Yijing. El libro de
los cambios
I Ching o El libro de
los cambios
Translator(s) Carmelo Elorduy
Jordi Vilà and
Albert Galvany
Gabriel García-
Noblejas
Year 1983
2006
(reedition in 2019)
2017
Publisher Editora Nacional Atalanta Alianza Editorial
Num. of pages 317 604 128
Key Paratexts
- Introduction by
translator
(Preface)
- Translator’s
notes on each
hexagram
- Back cover
- Book cover
-
Introduction to
the study of the I
Ching
-
Introduction to
the work of
Wang Bi
-
Wang Bi’s
general
comments on
the I Ching
- Divination
through the I
Ching
- Editor’s note
- Introduction:
Some necessary
indications to
use and
understand this
book
- Afterword (
I
Ching
in
historical
context)
- Translator’s
notes
- Back cover
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- Translator’s
notes
throughout the
book
- Translators’
Profile
- Back cover
Table 1. Basic information of the materials
Source. Elaborated by the author
4.1 A Wsdom Book Vilified by Divination
The translator of TT1, Carmelo Elorduy, was a priest and a Sinologist
with profound knowledge of Chinese literature and culture. In TT1, Elorduy
provides the reader with an introduction of 22 pages, which can be divided
into six sections: an overview of the I Ching (including its origins, historical
background, and how the 64 hexagrams are constructed), the symbolism of
the hexagrams and how they are interpreted, the I Ching’s ideology, the I
Ching’s valuation, references consulted during the translation, and a general
commentary.
Throughout the introduction, we can see Elorduy repeatedly praising
the I Ching for the leading role it plays in wisdom, ethics, and humanism. For
instance, in the second section, Elorduy (1983, p. 12) affirms the I Ching as a
“libro sapiencial (sapiential book),” emphasising its practical purpose.
Nevertheless, his notion of practicality does not pertain to divination but rather
to the cultivation of great individuals with strong, stable, and enduring virtues.
Furthermore, he believes that the heights reached by classical Chinese ethics
needed to be attributed to the I Ching.
Although recognising that historically the I Ching has been used for
divination activities, Elorduy (1983) holds a skeptical attitude towards this
usage. Elorduy (1983, p. 21) argues that the concept of Zhan (“占” ‘divination’)
refers to the wisdom of individuals based on deductive reasoning, namely,
individuals carefully discern outcomes by considering the underlying causes
according to natural and social processes, rather than relying on random
predictions of mundane divination. Elorduy further cautions readers that the
esteemed text once faced vilification due to its use of auspicious and
inauspicious terms when evaluating various life situations. To illustrate this
point, he recounts the invasion of the Eight-Nation Alliance to China in 1900.
According to his account, the I Ching was consulted for divination when China
needed to decide whether to declare war and two consecutive auspicious
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results inspired them to involve themselves in the disastrous war. He
concludes that the reason for this misguided decision lies in the diviners’
failure to grasp the wise advice provided by the resulting hexagrams and to
reflect on how to take appropriate action in such a perilous situation. Instead,
they solely focused on the I Ching’s auspicious and inauspicious judgments.
Based on this negative stance towards divination activities, the
translator only briefly mentions once the use of 64 stalks of yarrow straw for
divination in the introductory part, without providing any specific methods or
steps for readers to conduct a divination practice. Besides, Elorduy (1983,
p. 23) states his surprise about that a book written as a manual for
soothsayers has turned out to be a book of remarkable philosophical wisdom,
perfect ethics, and high humanism. In the concluding remarks of the
introduction, regarding whether the I Ching should be regarded as a divination
book, Elorduy mentions that, as a translator, he does not seek to make the
final judgment in the relevant debate, but he still hopes that his reflections on
this matter can be helpful to the readers. In fact, the back cover of this version
implicates a message consistent with the translator’s attitude. This part of the
paratexts highlights that both Confucius and the famous psychologist Carl
Jung considered the I Ching to be a significant contribution to human wisdom.
However, notably absent from the back cover is any reference to divination,
despite Jung’s appreciation of the I Ching’s divinatory function as a guide for
human actions.
In brief, the 1983 version appears to distance Spanish readers from the
Image-Number School by criticising people’s misunderstanding and misuse of
divination principles. Simultaneously, it strongly appreciates the cosmic
consciousness inherent in the I Ching and respects Confucius as a prominent
interpreter, thus indicating a clear inclination towards the Meaning-Principles
School that enables individuals to comprehend the development of natural
and societal processes. Nevertheless, despite the detailed notes of the
philosophical implications provided by the translator for each of the 64
hexagrams in Yi text, it is noteworthy that this version does not fully include
the content of the Jing part, namely, the Ten Wings. It solely provides
translations for the Tuan, Xiang, and Wen-yan sections that appear alongside
the main text of the Yi. The translator did not offer explanations on this matter,
simply stating that he only translated the text itself of the Book of Changes
(Elorduy, 1983, p. 21). Consequently, it fails to provide Spanish readers with
a detailed textual vehicle for a more comprehensive understanding of the
nature of change and the relationship between humans and the cosmos in the
I Ching.
Hongying Li 13
Hikma 23(2) (2024), 1 - 23
4.2 Wisdom as a Premise for Divination
Compared to TT1, TT2 contains more extensive paratextual
information. Regarding the two translators, their professional profiles can be
found at the end of the book, both of whom have deep roots in Chinese
traditional culture. Jordi Vilà has a profound background in Traditional Chinese
Medicine and Daoist study and is proficient in Qigong, Tai-Chi, and
acupuncture. Albert Galvany specialises in Classical Chinese and the history
of ancient Chinese thought, and he translated The Art of War by Sun Tzu
before.
Jordi Vilà provides a thorough introduction to the tittle, origins
(mythological and historical), structure, and related studies of the I Ching, in
which he emphasises the multifaceted nature of this classical text, regarding
it as “an excellent historical record that allows to know the history, religion,
philosophy, traditions, proverbs, and language of the times of the oldest
Chinese dynasties” (Vilà, 2019, p. 16)1. Besides, he specifically made some
clarification of the translation of the book, mentioning that they have consulted
various versions of the Chinese source text in order to contemplate the diverse
possibilities of interpreting this canonical text, and they have added many
notes throughout the book to help readers’ understanding. Crucially, in TT2,
not only the text of the Yi but also the Jing has been fully translated.
Furthermore, this version has included Wang Bi’s annotations on each
hexagram and line, which are placed in parentheses to distinguish them from
the original text of the I Ching.
In the second part of the preface, Albert Galvany has provided detailed
information about Wang Bi’s historical background and this figure’s
understanding of the I Ching from a Taoist perspective. In the third part,
Galvany has translated Wang Bi’s overall observations on the Yi Jing and has
added 38 detailed endnotes. All this information occupies 42 pages, a
considerable portion of the 92-page preface. As mentioned in section 2.2 of
this paper, Wang Bi (226 – 249) was a scholar of the Wei-Jin Dynasty. Inspired
by the Tao Te Ching, he departed from the prevailing Image-Number
approach of his time and focused on the philosophical aspects of the Yi Jing,
becoming a pivotal figure in the Meaning-Principles School.
Evidently, through comprehensively translating the commentaries by
Confucius and later scholars and integrating Wang Bis perspectives, TT2 has
reinforced its acknowledgment of the I Ching as a book of wisdom.
Specifically, its guiding principle aims to facilitate a nuanced understanding of
1 Original text in Spanish: “… un excelente registro histórico que permite conocer la historia, la
religión, la filosofía, las tradiciones, los proverbios y el lenguaje de los tiempos de las dinastías
chinas más antiguas.”
14 A Book of Wisdom or a Manual of Divination? […]
Hikma 23(2) (2024), 1 - 23
individuals’ circumstances, offer deeper insights into the origins and dynamics
of changes in the universe, and help individuals recognise the opportunities
and inherent limitations at a specific moment (Vilá & Galvany, 2019, p. 73-75).
This comprehension empowers individuals to formulate precise and well-
considered strategies for real-life actions.
When it comes to divination, this version exhibits a rational and
moderate attitude of acknowledgment. After the main text of the I Ching, the
translator Jordi Vilà (2019) offers a 16-page introduction to divination through
the I Ching. This section begins with him suggesting that the I Ching does not
empower us to predict the future, but rather teaches us to face the future by
being well informed. Vilà then denotes that the textual content (i.e., comments
on each line) and hexagram images together constitute a repository of
information. By approaching this storehouse with a proper mental state,
individuals can increase their knowledge of a specific situation, thus
minimising false conclusions, and predicting upcoming changes in a given
system (Vilá & Galvany, 2019, p. 584). More importantly, the core concepts of
the I Ching are change and impermanence, in which favourability
ominousness, benefit, and humiliation are not absolute concepts, but rather
relative states of affairs and will eventually transform into their opposites. After
clarifying these notions, Jordi Vilà reminds the reader that in traditional
Chinese culture, divination activities often require some specific solemn
preparatory rituals and maintaining a calm and focused mind, with respect,
humility, and sincerity. But he also understands that it can be difficult for
Western readers to accomplish these rituals, and therefore points out that
readers should at least remain sincere and reject distractions during
divination. He then provides comprehensive instructions for formulating an
appropriate question, constructing a hexagram, utilising two distinct divination
methods (i.e., the use of yarrow sticks or three coins), and interpreting the
results of divination.
Evidently, the paratextual content provided by the translators conveys
the idea of integrating the philosophical interpretation and the application of
numerical symbols while studying the I Ching. However, the fact that the
observations by Wang Bi are placed in the preface while the divination content
is presented in the afterword still implies a hierarchical distinction, suggesting
that the philosophical interpretation serves as a prerequisite for divination in
the I Ching. This aspect is also validated and reinforced in its book reviews
and back cover content.
The book cover cites a review by Isidoro Reguera (2006) published in
the prestigious Spanish newspaper El País, highlighting it as the first direct
and complete translation from Chinese to Spanish, emphasising the inclusion
of Wang Bi’s comments and praising the translators’ introductions and notes
Hongying Li 15
Hikma 23(2) (2024), 1 - 23
as exemplary2. Yet, the term divination is absent in this excerpt. Moreover,
the other five book reviews (or excerpts) provided by the publisher on the
book’s official website, which serve as important extratextual elements, also
make no reference to any content related to divination. On the back cover, the
I Ching is briefly mentioned as originally being a divination manual, but the
focus quickly shifts to its philosophical significance in history. Later, in line with
the book cover, it once again emphasises the expertise of the two translators
in the Chinese language and culture and the importance of Wang Bi’s
perspective. Evidently, these two paratextual elements aim to establish the
professionalism and authority of this version as a rendition of the “Chinese
philosophical classic” for Spanish readers without resorting to the use of
divination as a promotional tactic to attract potential readers.
Overall, the rich paratextual content provided by TT2 presents a
perspective that combines the approaches of the Image-Number and the
Meaning-Principles Schools to understand the I Ching. Nevertheless, it is also
evident that this version does not expect readers to overly focus on the
divinatory practices advocated by the Image-Number School. Rather, it guides
readers to contemplate more deeply the insights that the Meaning-Principles
faction within this ancient Chinese text can offer us about the relationships
between human life, nature, and the entire cosmos.
4.3 A Divinatory Book with Annotations Distorting its Original Meaning
The TT3 features a two-page editor’s notes section preceding the
translator’s preface, which provides valuable information for our analysis.
Throughout the notes, there is no mention of any philosophical and moral
aspects of the I Ching. Instead, the section begins by establishing the I Ching
as a divinatory text that has been transmitted through millennia and applied
by millions of people worldwide. It also accentuates the reader’s autonomy in
using the I Ching for divination, stating that while ancient divination required a
specialised interpreter, each individual in the 21st century can interpret the
results for themselves. It is noteworthy that the notes here indicate that such
divination activity can serve as a perfect pretext for enjoyable moments among
friends, a completely different attitude from the seriousness expressed in TT2.
Towards the end, the notes draw a parallel between the I Ching’s inner journey
and the ancient Greek oracle of Delphi: “Know yourself”. The notes
strategically build connections with familiar elements from Western cultural
backgrounds to bridge the psychological gap between the Spanish readers
2 The original book cover content: “Primera traducción directa y completa del chino al castellano
[...]. En ella, por primera vez también, se introduce los legendarios comentarios de Wang Bi a las
distintas partes del texto, así como sus ‘“Observaciones generales’”. Las introducciones y notas
de los traductores son modélicas.” (Reguera, 2006)
16 A Book of Wisdom or a Manual of Divination? […]
Hikma 23(2) (2024), 1 - 23
and the I Ching, thereby encouraging them to embark on an inward
exploration applying this classical Chinese text.
The subsequent translator’s preface addresses three topics: the
structure of the I Ching, the purpose of using it, and the method for utilising it,
all of which strongly indicate the practical value orientation of the translator
towards the book. García-Noblejas (2017) notes that the structure of the I
Ching resembles more of a dictionary rather than a philosophical essay, and
it does not aim to support, argue, elaborate, or derive specific viewpoints.
Therefore, readers should approach this book as they would use a dictionary,
consulting it whenever they need particular information (p. 13). In the second
part, the translator confirms the book’s purpose as revealing the future, as it
did many centuries ago (p. 15) 3. The third part constitutes a detailed
explanation of the process of divination using three coins and presents
practical scenarios as teaching examples. Besides, the translator specifically
emphasises that the divination method taught here is the simplest one.
Regarding the main text of the I Ching in TT3, there are only names and
explanatory texts for each hexagram (“卦辞” guaci) and each line (“爻辞”
yaoci)–collectively known as the Yi section, the core text of the original I Ching.
García-Noblejas (2017) provided some annotations to explain certain
concepts but did not translate any content from the Jing part. In the translator’s
postscript, the reason for such a complete omission was elucidated. In
García-Noblejas’s (2017, p. 98) opinion, the Jing part reflects various
personalised viewpoints from different schools that significantly diverged from
the original core text’s perspectives, ultimately leading to obscurity and
distortion of the original meaning and content4. As a result, the translator
chose to translate only the Yi section, which has historically served as a guide
for decision-making since the Zhou Dynasty.
Subsequently, the translator not only emphasised the I Ching’s
continued usage as a divinatory book in contemporary Chinese
cultural-influenced areas, but also presented various divination methods used
in Chinese history. Most importantly, in the translator’s description, the
divination constitutes a means of communication established between
humanity and the divine. Besides, the content on the back cover of this book
3 See the original text: “de modo que el Libro de los cambios sigue sirviendo para lo mismo que
hace muchos siglos: para desvelar el futuro” (García-Noblejas, 2017, p. 15).
4 See the original text: “Dado que las adiciones oscurecen y desvirtúan el sentido y el contenido
originales, hemos traducido aquí la versión recibida, que el emperador Kang Xi hiciera pública
en 1715 y que se empleaba ya en la dinastía Zhou a modo de libro para saber cómo actuar en
función de un futuro conocido” (García-Noblejas, 2017, p. 98).
Hongying Li 17
Hikma 23(2) (2024), 1 - 23
continues to emphasise that the I Ching enables individuals to attain wisdom
in the realm of divination.
In summary, in contrast to the other two versions examined in this
paper, TT3 takes a critical stance towards the Jing component that normally
has been considered a crucial vehicle for the moral, philosophical, and
wisdom aspects of the I Ching. It asserts that the added comments and
annotations by later generations constitute a distortion of the Yi core text,
thereby fundamentally rejecting the approach of the Meaning-Principles
School. On the other hand, by introducing in detail the application of the
simplest three-coin method, the book guides Spanish readers in foreseeing
the future in daily life and conveys the notion that divination can be seen as
entertainment. Nevertheless, this pocket-sized book of only 128 pages does
not provide detailed explanations of the intricate changes, derivations, and
multiple symbolic meanings within the traditional Chinese divinatory systems.
Therefore, while completely negating the study of the Meaning-Principles
School, the 2017 version demonstrates a practical inclination toward the
Image-Number School, rather than a theoretical one.
DISCUSSIONS AND CONCLUSIONS
By analysing the paratexts in three direct Chinese-Spanish translations
of the I Ching, this paper has revealed their different value orientations
towards this classical text. While the three versions acknowledge the I Ching
as an ancient Chinese repository of wisdom, they manifest varying inclinations
towards the cosmological and numerological schools of thought on the I
Ching. That is to say, their interpretations of the book diverge regarding the
interrelation between this wisdom and the practice of divination. Considering
the respective social and historical contexts in which they were produced,
these three versions also have generated varied impacts on the dissemination
and reception of this classical Chinese text I Ching in Spain.
In the 1980s, after the end of Franco’s dictatorship, Spain accelerated
its democratisation process. This societal transformation facilitated a more
active embrace of foreign cultures and the establishment of diverse channels
of exchange (Chang, 2020, p. 131). Notably, this era witnessed the first
significant increase in the translation (especially direct translation) of Chinese
literature in Spain (Casas-Tost, 2022), reflecting Spain’s growing interest in
learning about Chinese society. The first direct translation of the I Ching,
published in 1983, emerged precisely under this background. With an
extremely limited number of Spanish speakers proficient in Chinese at that
time, a group of Spanish Sinologists and translators played a pivotal role in
bridging these two distant thoughts, with Carmelo being undoubtedly among
them (see Chang, 2020, p. 133). It is reasonable to believe that the translator,
18 A Book of Wisdom or a Manual of Divination? […]
Hikma 23(2) (2024), 1 - 23
Carmelo, closely related his interpretation of the I Ching to his role as a priest.
In concrete, his profound theological and philosophical background led him to
exhibit a preference for the cosmology of the book, while cautioning readers
not to place their life’s expectations in the random decisions and guidance of
divination. Translating the I Ching directly from Chinese to Spanish, as Melis
(1997, p. 367) stated, was a daunting task, yet it embodies a genuine mission:
to directly link readers with the spark of divinity, establishing a connection
between themselves and the universe, temporality, and eternity. As a Spanish
Sinologist well-versed in both the Chinese language and classical Chinese
philosophy, Carmelo’s translation facilitated the first direct divine dialogue
between Spanish readers and the I Ching. This positioned the 1983 Spanish
version prominently within the history of translations. Therefore, Carmelo’s
cautious and prudent perspective on the numerology likely exerted a lasting
influence on Spanish readers, fostering a belief in the unparalleled value of
the book in cultivating decent personal morality, while avoiding its use for
divination.
Regarding the 2006 version (reedition in 2019), despite the cautious
and distant attitude towards divination presented in the book covers and book
reviews, it actually maintains an open, moderate, and integrative stance,
advocating the combination of the two different approaches to interpret the
book. In other words, the I Ching, as a repository of wisdom, does not
necessarily conflict with its role as a guide for divinatory practices. Based on
this notion, this book attempts to convince readers that a profound
understanding of the ethical and philosophical principles embedded in the I
Ching is a prerequisite for engaging in serious and dignified divination. In fact,
the release of the 2006 version in the Spanish market coincided with the
second substantial surge in translations of Chinese literature in Spain during
the first decade of the 21st century, with a volume nearly tripled compared to
the 1980s (Casas-Tost, 2022), which was largely influenced by the Nobel
Prize in Literature awarded to Chinese author Gao Xingjian in 2000 (Marin-
Lacarta, 2012, p. 214). The 2019 reedition of the book also corresponds to
Spain’s continued enthusiasm for Chinese literature in the 2010s. However,
as noted by Marin-Lacarta (2018), despite this trend, the Anglophone, and
Francophone literary systems still have a dominant influence over the
translation and reception of modern and contemporary Chinese literature in
Spain, whether through indirect translation or the selection of works (both
direct and indirect). Considering the confirmed influences of the English and
German versions of the I Ching on its previous indirect Spanish translations
(see section 2) and the number of I Ching’s indirect translations (see section
3), this dominance is also evident in the translation of this classical Chinese
text. In the context of the continued marginalization of Chinese literary
translations (especially Chinese direct translations) in the Spanish-translated
Hongying Li 19
Hikma 23(2) (2024), 1 - 23
book market (Wang, 2016, p. 77), this comprehensive direct translation of the
I Ching is indeed remarkable. In the various paratextual elements of this book,
there is a strong emphasis on the profound Chinese language, cultural, and
philosophical backgrounds of the two translators. Additionally, this edition,
compared to the 1983 version by Carmelo, includes a complete translation of
the Jing section, and offers extensive introductions to the historical
development of the I Ching. Particularly noteworthy is the fact that this
translation has taken into account the latest archaeological discoveries on the
I Ching made within China in recent decades. This effort clearly aims to build
a direct, solid, and up-to-date connection between Spanish public and this
remote and ancient Chinese wisdom. Therefore, this version can indeed be
seen as the kind of “new faction (nueva escuela)” of I Ching translation
advocated by Melis (1997 p. 367) back in 1997, appealing to a new generation
of Spanish readers seeking deeper insights into this repository of classical
Chinese culture. Moreover, the extensive relevant references in this book
could hold considerable academic value for Spanish-speaking scholars
conducting studies in this field.
Regarding the 2017 version, it negates the crucial role of the Jing part
as the carrier of the philosophical and ethical values of the I Ching, thereby
cutting off the path to the Meaning-Principles school. This unconventional,
even somewhat radical value judgement appears as a deviation from the
canon. Nevertheless, this viewpoint can find resonance among earlier
Western scholars of Yi studies. For instance, Legge (1963, pp. 41-43),
Shaughnessy (1983, p. 14), and Kunst (1985) attempted to separate the study
of Yi from Jing, focusing solely on the Yi itself, as they consider the Ten Wings
an obstacle to correctly understanding the original meaning of the Yi (Wu,
2021, p. 52). However, since the translator García-Noblejas (2017) did not
mention similar viewpoints or reference materials from those Western
scholars in the paratext, the book’s Spanish-speaking readers would
encounter significant difficulties if they wished to delve deeper into the origin
of this perspective. On the other hand, at the beginning, this version
establishes an association between this ancient Chinese mystical text and
ancient Greek divine will, bridging the mental gap between the text and
Spanish readers. Importantly, the approach of infusing entertainment into I
Ching divination undoubtedly brought the book’s usage into the realm of
popular mass culture, encouraging individuals to lay down their burdens and
overcome their reservations and apprehensions towards the ancient
civilization. Consequently, it carries the potential to alleviate the idea of the I
Ching as an obscure, inscrutable, and ancient text of oriental philosophy
among Spanish readers, thus initiating an intriguing cultural journey.
Simultaneously, it introduces an element of entertainment to the divination
practice and empowers contemporary individuals with the autonomy to
20 A Book of Wisdom or a Manual of Divination? […]
Hikma 23(2) (2024), 1 - 23
interpret the results. Indeed, this practical viewpoint aligns with today’s
growing emphasis, as mentioned in section 1.2 of this paper, on the personal
application of I Ching numerology in daily life and the potential enlightenment
it may bring. In the current context of increased need for mutual exchange
between Spain and China across various domains, this method of practical I
Ching reading, and utilisation proposed by a Spanish Sinologist could indeed
serve as a meaningful step in mitigating cultural barriers between China and
Spain.
Indeed, intending to view the I Ching in a unified way may be inherently
challenging. The meaning of the I Ching has been changing constantly,
adapting to the needs of different historical and social contexts (Hon, 2021,
p. 6). Whether Confucius, Wang Bi in Chinese history, or Jung in the Western
context, their innovative interpretive approaches have generated fresh
insights into this ancient classical text. Therefore, instead of criticising the
interpretive perspectives of any one of these Spanish versions of I Ching, a
more reasonable approach would be to comprehensively consider their roles
and impacts on Spain within their respective historical and social contexts.
However, due to this paper’s focus solely on three direct Spanish translations
of the I Ching, it still lacks the ability to present a comprehensive picture of the
reception and dissemination of this Chinese classic in Spain. To enhance and
complete this work, further in-depth research involving other indirect
translations needs to be conducted in the future. Despite this limitation, as a
pioneering study in the field, this research reveals the dynamic and manifold
representations of the I Ching during its journey in the Spanish-speaking
world, laying the foundation for future investigations. Crucially, it offers the
potential to illuminate broader implications for cross-cultural communication
and knowledge exchange, aiding in the continuous exploration of the
relevance of the I Ching across various global contexts.
ACKNOWLEDGEMENTS
A Book of Wisdom or a Manual of Divination? Examining the Paratexts
in Three Spanish Translations of the I Ching has been funded by the Proyect
《易经》西班牙语直译本的跨文化传播 (“Cross-cultural Dissemination of the
Direct Translation of the I Ching into Spanish”) (XD24-KB41501, 上海外国语
大学贤达经济人文学院博士攻关项目 [“Research Project for Ph.D. at the
Xianda College of Economics & Humanities Shanghai International Studies
University”])
Hongying Li 21
Hikma 23(2) (2024), 1 - 23
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