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SECTION I.

PART 1.

In the first month of spring the sun is in Shih, the star culminating at dusk being Zhan, and that culminating at dawn Wei 1.

Its days are kiâ and yî 2.

Its divine ruler is Thâi Hâo, and the (attending) spirit is Kâu-mang 3.

Its creatures are the scaly 4.

Its musical note is Kio, and its pitch-tube is the Thâi Zhâu 5.

Its number is eight 6; its taste is sour; its smell is rank.

Its sacrifice is that at the door 7, and of the parts of the victim the spleen has the foremost place 8.

The east winds resolve the cold. Creatures that have been torpid during the winter begin to move. The fishes rise up to the ice. Otters sacrifice fish. The wild geese make their appearance 9.

The son of Heaven occupies the apartment on the left of the Khing Yang (Fane); rides in the carriage with the phoenix (bells), drawn by the azure-dragon (horses), and carrying the green flag; wears the green robes, and the (pieces of) green jade (on his cap and at his girdle pendant). He eats wheat and mutton. The vessels which he uses are slightly carved, (to resemble) the shooting forth (of plants) 10.

In this month there takes place the inauguration of spring. Three days before this ceremony, the Grand recorder informs the son of Heaven, saying, 'On such and such a day is the inauguration of the spring. The energies of the season are fully seen in wood.' On this the son of Heaven devotes himself to self-purification, and on the day he leads in person the three ducal ministers, his nine high ministers, the feudal princes (who are at court), and his Great officers, to meet the spring in the eastern suburb 11; and on their return, he rewards them all in the court 12.

He charges his assistants 13 to disseminate (lessons of) virtue, and harmonise the governmental orders, to give effect to the expressions of his satisfaction and bestow his favours; down to the millions of the people. Those expressions and gifts thereupon proceed, every one in proper (degree and direction).

He also orders the Grand recorder to guard the statutes and maintain the laws, and (especially) to observe the motions in the heavens of the sun and moon, and of the zodiacal stars in which the conjunctions of these bodies take place, so that there should be no error as to where they rest and what they pass over; that there should be no failure in the record of all these things, according to the regular practice of early times.

In this month the son of Heaven on the first (hsin) 14 day prays to God for a good year; and afterwards, the day of the first conjunction of the sun and moon having been chosen, with the handle and share of the plough in the carriage, placed between the man-at-arms who is its third occupant and the driver, he conducts his three ducal ministers, his nine high ministers, the feudal princes and his Great officers, all with their own hands to plough the field of God. The son of Heaven turns up three furrows, each of the ducal ministers five, and the other ministers and feudal princes nine 15. When they return, he takes in his hand a cup in the great chamber, all the others being in attendance on him and the Great officers, and says, 'Drink this cup of comfort after your toil.'

In this month the vapours of heaven descend and those of the earth ascend. Heaven and earth are in harmonious co-operation. All plants bud and grow.

The king gives orders to set forward the business of husbandry. The inspectors of the fields are ordered to reside in the lands having an eastward exposure, and (see that) all repair the marches and divisions (of the ground), and mark out clearly the paths and ditches. They must skilfully survey the mounds and rising grounds, the slopes and defiles, the plains and marshes, determining what the different lands are suitable for, and where the different grains will grow best. They must thus instruct and lead on the people, themselves also engaging in the tasks. The business of the fields being thus ordered, the guiding line is first put in requisition, and the husbandry is carried on without error 16.

In this month orders are given to the chief director of Music to enter the college, and practise the dances (with his pupils) 17.

The canons of sacrifice are examined and set forth, and orders are given to sacrifice to the hills and forests, the streams and meres, care being taken not to use any female victims 18.

Prohibitions are issued against cutting down trees.

Nests should not be thrown down; unformed insects should not be killed, nor creatures in the womb, nor very young creatures, nor birds just taking to the wing, nor fawns, nor should eggs be destroyed.

No congregating of multitudes should be allowed, and no setting about the rearing of fortifications and walls 19.

Skeletons should be covered up, and bones with the flesh attached to them buried.

In this month no warlike operations should be undertaken; the undertaking of such is sure to be followed by calamities from Heaven. The not undertaking warlike operations means that they should not commence on our side 20.

No change in the ways of heaven is allowed; nor any extinction of the principles of earth; nor any confounding of the bonds of men 21.

If in the first month of spring the governmental proceedings proper to summer were carried out, the rain would fall unseasonably, plants and trees would decay prematurely, and the states would be kept in continual fear. If the proceedings proper to autumn were carried out, there would be great pestilence among the people; boisterous winds would work their violence; rain would descend in torrents; orach, fescue, darnel, and southernwood would grow up together. If the proceedings proper to winter were carried out, pools of water would produce their destructive effects, snow and frost would prove very injurious, and the first sown seeds would not enter the ground 22.

PART II.

In the second month of spring, the sun is in Khwei, the star culminating at dusk being Hû, and that culminating at dawn Kien-hsing 23.

Its days are kiâ and yî. Its divine ruler is Thâi Hâo, the attending spirit is Kâu-mang. Its creatures are the scaly. Its musical note is Kio, and its pitch-tube is the Kiâ Kung 24.

Its number is eight; its taste is sour; its smell is rank. Its sacrifice is that at the door, and of the parts of the victim the spleen has the foremost place.

The rain begins to fall 25. The peach tree begins to blossom. The oriole sings. Hawks are transformed into doves 26.

The son of Heaven occupies the Khing Yang Grand Fane 27; rides in the carriage with the phoenix bells, drawn by the azure dragon-(horses), and bearing the green flag. He is dressed in the green robes, and wears the azure gems. He eats wheat and mutton. The vessels which he uses are slightly carved, (to resemble) the bursting forth (of nature).

In this month, they keep both the young buds and those more advanced from being disturbed; they nourish both the young animals and those not fully grown; they especially watch over all orphans.

The fortunate day is chosen, and orders are given to the people to sacrifice at their altars to the spirits of the ground 28.

Orders are given to the (proper) officers to examine the prisons; to remove fetters and handcuffs; that there shall be no unregulated infliction of the bastinado; and that efforts shall be made to stop criminal actions and litigations.

In this month the swallow makes its appearance 29. On the day of its arrival, the son of Heaven sacrifices to the first match-maker with a bull, a ram, and a boar. He goes to do so in person, with his queen and help-mates, attended by his nine ladies of honour. Peculiar courtesy is shown to those whom he has (lately) approached. Bow-cases have been brought, and a bow and arrows are given to each before (the altar of) the first match-maker.

In this month day and night are equal 30. Thunder utters its voice, and the lightning begins to be seen. Insects in their burrows are all in motion, opening their doors and beginning to come forth.

Three days before the thunder 31, a bell with a wooden tongue is sounded, to give notice to all the people. 'The thunder,' it is said, 'is about to utter its voice. If any of you be not careful of your behaviour, you shall bring forth children incomplete; there are sure to be evils and calamities.'

At the equinox they make uniform the measures of length and capacity; the weight Of 30 catties, the steelyard, and the weight of 120 catties. They correct the peck and bushel, the steelyard weights and the bushel-scraper 32.

In this month few of the husbandmen remain in their houses in the towns. They repair, however, their gates and doors, both of wood and wattles; and put their sleeping apartments and temples all in good repair. No great labours, which would interfere with the work of husbandry, should be undertaken 33.

In this month (the fishermen) should not let the streams and meres run dry, nor drain off all the water from the dams and ponds, (in order to catch all the fish), nor should (the hunters) fire the hills and forests.

The son of Heaven at this time offers a lamb (to the ruler of cold), and opens the (reservoirs of) ice. Before (using it generally), they offer some in their principal apartment or in the ancestral temple 34.

On the first ting day 35 orders are given to the chief director of Music to exhibit the civil dances and unfold the offerings of vegetables 36 (to the inventor of music). The son of Heaven, at the head of the three ducal ministers, his nine high ministers, the feudal princes (at court), and his Great officers, goes in person to see the ceremony. On the second ting 37 day orders are given again to the same chief to enter the college, and practise music (with his pupils).

In this month at the (smaller) services of supplication 38 they do not use victims. They use offerings of jade, square and round, and instead (of victims) skins and pieces of silk.

If in this second month of spring the governmental proceedings proper to autumn were observed, there would be great floods, in the states; cold airs would be constantly coming; and plundering attacks would be frequent. If those of winter were observed, the warm and genial airs would be insufficient; the wheat would not ripen; and raids and strifes would be rife among the people. If those of summer were observed, there would be great droughts among the people; the hot airs would come too early; and caterpillars and other insects would harm the grain 39.

PART III.

In the last month of spring, the sun is in Wei, the constellation culminating at dusk being Khih hsing, and that culminating at dawn Khien-niû 40.

Its days are kiâ and yî. Its divine ruler is Thâi Hâo, and the attending spirit is Kâu-mang. Its creatures are the scaly. Its musical note is the Kio, and its pitch-tube is the Kû Hsien 41. Its number is eight. Its taste is sour. Its smell is rank.

Its sacrifice is that at the door, and of the parts of the victim the spleen has the foremost place.

The Elaeococca begins to flower 42. Moles are transformed into quails 43. Rainbows begin to appear. Duckweed begins to grow.

The son of Heaven occupies the apartment on the right of the Khing Yang (Fane); rides in the carriage with the phoenix bells, drawn by the azure dragon-(horses), and bearing the green flag. He is dressed in the green robes, and wears the azure gems. He eats wheat and mutton. The vessels which he uses are slightly carved, (to resemble) the bursting forth (of nature).

In this month the son of Heaven presents robes yellow as the young leaves of the mulberry tree to the ancient divine ruler (and his queen) 44.

Orders are given to the officer in charge of the boats to turn a boat bottom up. Five times he does so, and five times he turns it back again, after which he reports that it is ready for the son of Heaven, who then gets into it for the first time (this spring). He offers a snouted sturgeon (which he has caught) in the rear apartment of the ancestral temple, and also prays that the wheat may yield its produce 45.

In this month the influences of life and growth are fully developed; and the warm and genial airs diffuse themselves. The crooked shoots are all put forth, and the buds are unfolded. Things do not admit of being restrained.

The son of Heaven spreads his goodness abroad, and carries out his kindly promptings. He gives orders to the proper officers to distribute from his granaries and vaults, giving their contents to the poor and friendless, and to relieve the needy and destitute; and to open his treasuries and storehouses, and to send abroad through all the nation the silks and other articles for presents, thus stimulating the princes of states to encourage the resort to them of famous scholars and show courtesy to men of ability and virtue.

In this month, he charges the superintendents of works, saying, 'The rains of the season will be coming down, and the waters beneath will be swelling up. Go in order over the states and visit the towns, inspecting everywhere the low and level grounds. Put the dykes and dams in good repair, clear the ditches and larger channels, and open all paths, allowing no obstruction to exist.'

The nets used in hunting animals and birds, hand nets, archers' disguises, and injurious baits should not (in this month) issue from (any of) the nine gates 46.

In this month orders are given to the foresters throughout the country not to allow the cutting down of the mulberry trees and silk-worm oaks. About these the cooing doves clap their wings, and the crested birds light on them 47. The trays and baskets with the stands (for the worms and cocoons) are got ready. The queen, after vigil and fasting, goes in person to the eastern fields to work on the mulberry trees. She orders the wives and younger women (of the palace) not to wear their ornamental dresses, and to suspend their woman's-work, thus stimulating them to attend to their business with the worms. When this has been completed, she apportions the cocoons, weighs out (afterwards) the silk, on which they go to work, to supply the robes for the solstitial and other great religious services, and for use in the ancestral temple. Not one is allowed to be idle.

In this month orders are given to the chiefs of works, to charge the workmen of their various departments to inspect the materials in the five storehouses:--those of iron and other metals; of skins and hides and sinews; of horn and ivory; of feathers, arrows and wood (for bows); and of grease, glue, cinnabar, and varnish. (They are to see) that all these things be good. The workmen then labour at their several tasks. (The chiefs) inspect their work, and daily give them their orders. They must not produce anything contrary to what the time requires; nor can they practise a licentious ingenuity, which would dissipate the minds of their superiors.

In the end of this month a fortunate day is chosen for a grand concert of music. The son of Heaven, at the head of the three ducal ministers, the nine high ministers, the feudal princes (at court), and his great officers, goes in person to witness it.

In this month they collect the large, heavy bulls, and fiery stallions, and send them forth to the females in the pasture grounds. They number and make a list of the animals fit for victims, with the foals and calves.

Orders are given for the ceremonies against pestilence throughout the city; at the nine gates (also) animals are torn in pieces in deprecation (of the danger):--to secure the full development of the (healthy) airs of the spring 48.

If, in this last month of spring, the governmental proceedings proper to winter were observed, cold airs would constantly be prevailing; all plants and trees would decay; and in the states there would be great terrors. If those proper to summer were observed, many of the people would suffer from pestilential diseases; the seasonable rains would not fall; and no produce would be derived from the mountains and heights. If those proper to autumn were observed, the sky would be full of moisture and gloom; excessive rains would fall early; and warlike movements would be everywhere arising.

Notes

1. In this month the conjunction of the sun and moon took place in Shih or a Markab Pegasi. Zhan is a constellation embracing Betelguese, Bellatrix, Rigel, {gamma}, {delta}, {epsilon}, {zeta}, {eta}, of Orion; and Wei is {epsilon}, {mu}, of Scorpio. Shih is called in the text Ying Shih, 'the Building Shih,' because this month was the proper time at which to commence building.

2. Kiâ and yî are the first two of the 'ten heavenly stems,' which are combined with the 'twelve earthly branches,' to form the sixty binomial terms of 'the cycle of sixty,' that was devised in a remote antiquity for the registration of successive days, and was subsequently used also in the registration of successive years. The origin of the cycle and of the names of its terms is thus far shrouded in mystery; and also the application of those terms to the various purposes of divination. The five pairs of the stems correspond, in the jargon of mysterious speculation, to the five elements of wood, fire, earth, metal, and water, and, as will be seen in his Book, to the seasons of spring, summer, the intermediate centre, autumn, and winter. Whether there be anything more in this short notice than a declaration of this fact, or any indication of the suitableness of 'the days' for certain 'undertakings' in them, as even the Khien-lung editors seem to think, I cannot say.

3. Thâi Hâo, 'the Grandly Bright,' is what is called the dynastic designation' of Fû-hsî and his line. By the time that the observances described in this Book had come into use, Fû-hsî and other early personages had been deified (帝), and were supposed to preside over the seasons of the year. To him as the earliest of them was assigned the presidency of the spring and the element of wood, the phenomena of vegetation being then most striking. He was the 'divine ruler' of the spring, and sacrificed to in its months; and at the sacrifices there was associated with him, as assessor, an inferior personage called Kâu-mang (literally, 'curling fronds and spikelets'), said to have been a son of Shâo Hâo, another mythical sovereign, founder of the line of Kin Thien (金天氏). But Shâo Hâo was separated from Thâi Hâo by more than 1000 years. The association at these sacrifices in the spring months of two personages so distant in time from each other as Fû-hsî and Kâu-mang, shows how slowly and irregularly the process of deification and these sacrifices had grown up.

4. The character for which I have given 'creatures' is often translated by 'insects;' but fishes, having scales, must form a large portion of what are here intended. 'The seven (zodiacal) constellations of the east,' says Wû Khang, 'make up the Azure Dragon, and hence all moving creatures that have scales belong to (the element of) wood.'

5. Kio is the name of the third of the five musical notes of the Chinese scale, corresponding to our B (?); and Thâi Zhâu is the name of one of the twelve tubes by which, from a very early date, music was regulated. The Thâi Zhâu, or 'Great Pipe,' was the second of the tubes that give the 'six upper musical accords.'

6. The 'number' of wood is three, which added to five, the 'number' of earth, gives eight, the 'number' of the months of spring; but this, to me at least, is only a jargon.

7. This was one of the sacrifices of the house; see paragraph 6, page 116, and especially the seventh paragraph of Book XX. As the door is the place of exodus, it was the proper place for this sacrifice in the spring, when all the energies of nature begin to be displayed afresh. Among the five viscera,--the heart, the liver, the spleen, the lungs, and the kidneys,--the spleen corresponds to the element of earth, and therefore it was made prominent in this service, in the season when the earth seems to open its womb beneath the growing warmth of the year.

8. This was one of the sacrifices of the house; see paragraph 6, page 116, and especially the seventh paragraph of Book XX. As the door is the place of exodus, it was the proper place for this sacrifice in the spring, when all the energies of nature begin to be displayed afresh. Among the five viscera,--the heart, the liver, the spleen, the lungs, and the kidneys,--the spleen corresponds to the element of earth, and therefore it was made prominent in this service, in the season when the earth seems to open its womb beneath the growing warmth of the year.

9. These are all phenomena of the spring. The third of them is differently expressed in Hwai-nan Dze, the Tâoist grandson of the founder of the Han dynasty (see Book V of his works), and in the Hsiâ Hsiâo Kang, showing that this text of the Lî Kî was taken from Lü Pû-wei, if the whole Book were not written by him. They read 魚陟負水, which Professor Douglas renders, 'Fish mount (to the surface of) the water, bearing on their backs pieces of ice.' But the meaning of the longer text is simply what I have given. Ying-tâ says, 'Fishes, during the intense cold of winter, lie close at the bottom of the water, attracted by the greater warmth of the earth; but, when the sun's influence is felt, they rise and swim near to the ice.' 負冰 = 'with their backs near to the ice.' What is said about the otter is simply a superstitious misinterpretation of its habit of eating only a small part of its prey, and leaving the rest on the bank. The geese come from the south on the way to their quarters during the warmer season in the north.

10.

The Khing Yang ('Green and Bright') was one of the principal divisions in the Hall of Distinction of Book XII. We must suppose that the sovereign went there (among other purposes) to give out the first day of the month, and did so in the apartment indicated, and in the style and robes and ornaments of the text, in the first month of spring. The ancient Shun, it is said, set the example of the carriage with bells, whose tinkling was supposed to resemble the notes of the lwan, a bird at which we can only guess, and which has been called the phoenix, and the argus pheasant. Horses above eight feet high were called dragon steeds. The predominating green colour suits the season and month; but what made wheat and mutton then peculiarly suitable for the royal mat, I do not know the fancies of Tâoism sufficiently to be able to understand.

The Khing Yang ('Green and Bright') was one of the principal divisions in the Hall of Distinction of Book XII. We must suppose that the sovereign went there (among other purposes) to give out the first day of the month, and did so in the apartment indicated, and in the style and robes and ornaments of the text, in the first month of spring. The ancient Shun, it is said, set the example of the carriage with bells, whose tinkling was supposed to resemble the notes of the lwan, a bird at which we can only guess, and which has been called the phoenix, and the argus pheasant. Horses above eight feet high were called dragon steeds. The predominating green colour suits the season and month; but what made wheat and mutton then peculiarly suitable for the royal mat, I do not know the fancies of Tâoism sufficiently to be able to understand.

In the plates to the Khien-lung edition of our classic, the following rude ground-plan of the structure is given to illustrate the various references to it in this Book:--

In the plates to the Khien-lung edition of our classic, the following rude ground-plan of the structure is given to illustrate the various references to it in this Book:--

{illustration}

{illustration}

The building is made to consist of nine large apartments or halls; three fronting the different points of the compass, and one in the centre; making nine in all. That in the centre was called 'The Grand Apartment of the Grand Fane;' south from it was 'The Ming Thang Grand Fane;' on the east 'The Khing Yang Grand Fane;' on the west 'The Zung Yang Grand Fane;' and on the north 'The Hsüan Thang Grand Fane.'

The building is made to consist of nine large apartments or halls; three fronting the different points of the compass, and one in the centre; making nine in all. That in the centre was called 'The Grand Apartment of the Grand Fane;' south from it was 'The Ming Thang Grand Fane;' on the east 'The Khing Yang Grand Fane;' on the west 'The Zung Yang Grand Fane;' and on the north 'The Hsüan Thang Grand Fane.'

In the second month of the seasons, the king went the round of the Grand Fanes. The four corner apartments were divided into two each, each one being named from the Grand Fane on the left or right of which it was. Commencing with the half on the left of the Khing Yang Fane, the king made the circuit of all the others and of the Fanes, returning to the other half on the right of the Hsüan Thang Fane in the twelfth month. The Grand Apartment in the centre was devoted to the imaginary season of the centre, between the sixth and seventh months, or the end of summer and beginning of autumn.

In the second month of the seasons, the king went the round of the Grand Fanes. The four corner apartments were divided into two each, each one being named from the Grand Fane on the left or right of which it was. Commencing with the half on the left of the Khing Yang Fane, the king made the circuit of all the others and of the Fanes, returning to the other half on the right of the Hsüan Thang Fane in the twelfth month. The Grand Apartment in the centre was devoted to the imaginary season of the centre, between the sixth and seventh months, or the end of summer and beginning of autumn.

11. We are not told what the ceremonies in the inauguration of the spring were. The phrase li khun (立春) is the name of the first of the twenty-four terms into which the Chinese year is divided, dating now from the sun's being in the fifteenth degree of Aquarius. Kang Hsüan thought that the meeting of the spring in the eastern suburb was by a sacrifice to the first of 'the five planetary gods,' corresponding to Jupiter, 'the Azure Tî, called Ling-wei-jang' (靈威仲). But where he found that name, and what is its significance, is a mystery; and the whole doctrine of five planetary Tîs is held to be heresy, and certainly does not come from the five King.

12. This rewarding, it is understood, was that mentioned in paragraph 15, p. 217.

13. These assistants are supposed to be the 'three ducal ministers.'

14. This took and takes place on the first hsin (辛) day, the first day commencing with that character, the eighth of the 'stems.'

15. The services described here are still performed, in substance, by the emperors of China and their representatives throughout the provinces. The field is generally called 'the imperial field,' through error. The grain produced by it was employed in the sacrifices or religious services of which God (Shang Tî) was the object, and hence arose the denomination.

16. Compare vol. iii, pp. 320-322, 370-373.

17. 'The chief director of Music' would be the same as the Ta Sze Yo of the Kâu Lî, Book XXII. There were dances of war (wan), and dances of peace (wân); but neither is in the text. But either term may include both classes of dancing. Callery translates by 'faire des évolutions.'

18. Not to destroy the life unborn. At 'the great sacrifices,' those to Heaven and Earth, and in the ancestral temple, only male victims were used, females being deemed 'unclean.' The host of minor sacrifices is intended here.

19. Such operations would interfere with the labours of husbandry.

20. War is specially out of time in the genial season of spring; but a state, when attacked, must, and might, defend itself even then.

21. Compare what is said in the fifth Appendix to the Yî King, paragraph 4 (vol. xvi, pp. 423, 424). The next paragraph is the sequel of this.

22. Such government would be comparable to the inversion of the seasons in the course of nature. Compare Proverbs xxvi. 1.

23. The constellation Khwei contains {beta} (Mirac), {delta}, {epsilon}, {zeta}, {mu}, {nu}, {pi} of Andromeda, and some stars of Pisces. Hû or Hû Kih contains {delta}, {epsilon}, {eta}, {kappa}, of Canis Major; and {delta}, {omega}, of Argo; and Kien-hsing {nu}, {xi}, {pi}, {rho}, {sigma} of Sagittarius' head.

24. Kiâ Kung, 'the double tube,' is the second tube of the six lower accords.

25. Literally, 'There commence the rains.' 'The rains' is now the name of the second of the twenty-four terms (February 15 to March 4).

26. This is the converse of the phenomenon in page 277, paragraph 3. Both are absurd, but the natural rendering in the translation is the view of Kang, Ying-tâ, Kâo Yû (the glossarist of Hwâi-nan Dze), and the Khien-lung editors. Seeking for the actual phenomenon which gave rise to the superstitious fancy, Professor Douglas renders the corresponding sentence of the Hsiâ Kang by 'hawks become crested hawks,' and thinks that the notice is based on the appearance of the hawks when 'the rearing instinct becomes excessive, and birds of prey become excited.' It may be so, but this meaning cannot be brought out of the text, and should not be presented as that of the writer of the Book.

27. See the note on p. 252. The three apartments (two of them subdivided) on the east of the Hall of Distinction, all received the general designation of Khing Yang, 'the Green and Bright,' as characteristic of the season of Spring. It was now the second month of that season, and the king takes his place in the principal or central apartment, 'the Grand Fane.'

28. The sacrifice here was not that to Earth, which it was competent to the king alone to offer; nor to the spirits of the territories of the different states. It was offered by the people generally to the spirits presiding over their fields.

29. The swallow is 'the dark-coloured bird,' of the third sacrificial ode of the Shang dynasty; see vol. iii, p. 307.

30. The vernal equinox.

31. We are not told how they knew this third day.

32. A catty (kin) at present = 1 1/3 lb. avoirdupois. The khün, or 30 catties, = 40 lbs. av.; and the shih, or 120 catties, = 160 lbs. av.; see Williams' Commercial Guide, pp. 278-231. The tâu (or peck, in use in the market) contains 10 catties of dry, cleaned rice, and measures 30 cubic zhun, or inches; and the hû, or bushel, = 5 tâu. The bushel-scraper is a piece of wood or roller used to level the top of the hû. But see Williams, pp. 281, 282.

33. Compare vol. iii, pp. 368-373.

34. Compare vol. iii, page 445. Where there was an ancestral temple, the ice would be presented there. The people who had no such temple might present it before the spirit-tablets of their deceased in their principal apartment, where these were set up.

35. The fourth and fourteenth cycle days.

36. The offerings were small and scanty in this month, fruits not yet being ready for such a use. Cress and tussel-pondweed are mentioned among the vegetables which were presented on this occasion.

37. The fourth and fourteenth cycle days.

38. The received text here means not 'services of supplication,' but sacrifices. That which I have adopted is found in Zhâi Yung, and is approved by the Khien-lung editors. It is a necessary alteration, for in paragraphs 9 and 15 we have instances of victims used this month at sacrifices. The change in the text is not great in Chinese, the character 祈 for 祀.

39. Before this and the corresponding paragraphs in the Parts of the Book that follow, we must always understand paragraph 23 of the last Part, of which these concluding paragraphs are supposed to be the natural sequence.

40. Wei is the seventeenth of the twenty-eight Chinese constellations (longitude in 1800, 44?8' 17" corresponding to Musca borealis. Khih-hsing is understood to be {alpha} (Alphard) of Hydra, and small stars near it. Khien-niû corresponds to certain stars ({epsilon}, {mu}, {nu}) in the neck of Aquila.

41. Kû Hsien, 'the lady bathes,' is the third of the tubes that give the six upper musical accords.

42. This would probably be the Elaeococca vernicia, or Aleurites cordata.

43. This statement, perhaps, arose from seeing quails running about among the mole-hills. The Khien-lung editors say that the quails fly at night, and in the day keep hidden among the grass; but they seem to admit the transformation. Professor Douglas explains the error from a want of recognition of the migration of quails.

44. Callery translates this by:--'L'empereur offre de la belle jaune de céréales (aux empereurs anciens et modernes qui l'ont précédé),' following a different reading for the article offered. The general view is what I have followed. The offering is supposed to have been in connexion with a sacrifice preparatory to the silkworm season. The rearing of silkworms was due, it was supposed, to Hsî-ling, the wife of the Yellow Tî. He is the 'Ancient Tî' intended here, I suppose. The name is not to be taken as in the plural. See the Khang-hsî dictionary on the character khü (鞠).

45. The five times repeated inspection of the boat does seem rather ridiculous. We must regard the king's taking to the boat as an encouragement to the fishermen, as his ploughing was to the husbandmen. The long-snouted sturgeon has always been called 'the royal sturgeon.' How the praying for a good wheat harvest seems to be connected with this ceremony I do not know.

46. 'On each side of the wall of the royal city,' says Lû Tien (early in the Sung dynasty), 'there were three gates.' Wû Khang says, 'The three gates on the south were the chief gates. Generally, such things as are mentioned here might issue from the other gates, but not from these; but in this month they could not issue from any of the nine.' Other explanations of 'the nine gates' have been attempted. The 'baits' (or medicines) were used to attract and to stupefy.

47. Perhaps the hoopoe.

48. Compare Analects X, 10, 2. The ceremonies there referred to were the same as those here, carried out in the villages and, indeed, throughout the land. Diseases prevailing were attributed by superstition to the action of evil spirits, and ridiculous measures adopted to drive them away. Confucius and others, even the government itself, gave countenance to these, seeing, perhaps, that in connexion with them the natural causes of disease would be in a measure dispelled.

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