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Numbers with asterisks refer to pages in The Cantos where Chinese characters appear only transliterated.
Canto no/ page |
Canto Section | Zh. | M no. | Wade/ Giles |
pinyin | English | Notes |
---|---|---|---|---|---|---|---|
34 / 171 86 / 584 99 / 721* |
Eleven New Cantos Rock Drill Thrones |
信 | 2748 | hsin4 | xìn | trust, integrity, sincerity | At 34/171: Pound uses the character to sum up his portrait of John Quincy Adams at the end of canto 34. “Fidelity to the given word. The man here standing by his word” (CON 22). At 86/584: "but what will they trust in 信 now?" At 99/721* "(The Papist did help with the calendar pu k'o hsin)" Of heaven, earth and of the things without shadows, Cut the cackle and do not believe 'em." [Zh. "may not trust" SE 85] |
51 / 252 60 / 333 66 / 382 68 / 400 97 / 702 |
Fifth Decad Chinese History Cantos Adams Cantos Thrones |
正名 | 351 4524 |
cheng4 ming2 |
zhèng míng | right name true definition |
The formula, quoted from Analects XIII.3 appears in the same way in all instances. In his own translation of the Analects, Pound renders it as "settle the names (determine a precise terminology)." CON 249. |
52 / 261 79 / 507 85 / 563 85 / 573 85 / 573* 87 / 591 87 / 596 93 / 645 110 / 800 110 / 801 |
Chinese History Cantos Pisan Cantos Rock Drill Drafts & Fragments |
止 | 939 | chih3 [Fr. tcheù, chèu] |
zhǐ | to stop, to come to rest | The character is taken from The Great Digest I.2: "Know the point of rest and then have an orderly mode of procedure" CON 29. At 52/261, the character marks the end of the canto. At 85/563, the character indicates the period of peace and rest after the Napoleonic wars: "Wellington's peace after Vaterloo 止 chih3" At 79/507: "the yellow bird 黄 to rest 3 months in bottle 鳥 (auctor) 止 by the two breasts of Tellus." [Zh. 黄鳥止, "yellow bird rests."] At 85/573: "止 chèu 齊 t'si nài tcheù t'si and do not chase fugitives" [Zh. 止齊, zhĭ qí, "stop, adjust; năi zhĭ qí, "then stop, adjust"]: At 87/591: "hic est medium 止 chih in the 3rd/ tone and a radical." At 87/596: "Seepage, the élan, the block, dissolution 止 Or, as Henry again: 'we have, in a manner of speaking, arrived. Got to, I think he says 'got to, all got to.'" At 93/645: "Nine knowledges about 止 chih3 Avicenna and Algazel, The 8th being natural science, 9th moral 8th the concrete, 9th the agenda, Agassiz with the fixed stars, Kung to the crystalline," Pound refers to the nine planets circling around the fixed point of God in Dante's Paradise, adding the American scientist Agassiz and Chinese moral philsopher Confucius to Dante's Avicenna (doctor) and Algazel (philosopher). At 110/800: Quos ego Persephonae 止 chih3 Pound quotes Propertius who, thinking of his death, wrote he would bring his books to Persephone [the queen of the underworld] as an homage. At 110/801: "Until the mind jumps without building 止 chih3 and there is no chih and no root." |
53 / 265 54 / 278* 87 / 591 93 / 649 94 / 662 96 / 676 100 / 738 110 / 801 |
Chinese History Cantos Rock Drill Thrones Drafts & Fragments |
日 | 3124 | jih4 | rì | sun; light; day | At 53/265, 87/591, 93/649, 94/662, the character is part of 日新 [rì xīn, “make it new!” or “renew yourself daily”], the admonition of Cheng Tang, the first emperor of the Shang dynasty. See The Great Digest II.1; CON 36. At 54/278*: "Sin jih jih sin [Zh. 新日日新, "make it new, day by day, make it new"] At 87/591: "Ocellus: jih 日 hsin 新" At 93/649: "and the soul's job? (Ocellus) 'Renew' as on the T'ang tub: Renew jih 日 hsin 新 renew" At 94/662: "To build light 日 新 said Ocellus." At 96/676: "Chosroes (Second) pro sun 日 And melted down the church vessels & coined them" At 100/738, the character is part of the expression 白日 [bái rì] "white light" At 110/801: "and the sun 日 jih4-5 new with the day." |
53 / 265 | Chinese History Cantos | 夏 | 2521 | Hsia4 | xià | summer | Xia is the first Chinese Dynasty, founded by Yu the Great. |
53 / 265 54 / 278 87 / 591 93 / 649 94 / 662 97 / 695 98 / 704 110 / 800 |
Chinese History Cantos Rock Drill Thrones Drafts & Fragments |
新 | 2737 | hsin1 | xīn | new, fresh | At 53/265: "新日日新 [xīn rì rì xīn, "renew day by day, renew"] "wrote MAKE IT NEW on his bathtub Day by day make it new. cut underbrush, pile the logs keep it growing” This is Pound's rendering of the admonition of Cheng Tang, the founder of the Shang dynasty. See also The Great Digest II.1.; CON 34, 36. At 87/591: "Ocellus: jih 日 hsin 新" At 93/649: "and the soul's job? (Ocellus) 'Renew' as on the T'ang tub: Renew jih 日 hsin 新 renew" At 94/662: "To build light 日 新 said Ocellus." At 97/695: "New fronds, novelle piante 新 what ax for clearing?" “The character from the Confucian incitement to never-ending revolution, is composed of hatchet, to erect, and wood. It is to cut down, to renew, renovate, improve the state of it; it applies to the daily increase of plants. There is the growing tree at the base (left), the orderly arrangement above it, and the axe for cutting away encumbrance" (CON 96)." At 98/704: "Agada, Ganna, Faasa 新 hsin1 Make it new" At 110/800: "新 hsin1 that is, to go forth by day 新 hsin1" |
55 / 290 94 / 656 94 / 659 96 / 675 |
Chinese History Cantos Rock Drill Thrones |
發 | 1768 | fa1 | fā | to spend; distribute | At 55/290, the character is part of 仁者以財發身,不//仁者以身發財 [rén zhĕ yĭ cái fā shēn //bù rén zhĕ yĭ shēn fā cái]. The Great Digest X. 20. The literal sense of this Confucian saying is: "Humane men use wealth to develop themselves; inhumane men use themselves to develop wealth." C LV n.9. Pound's translation: "'Good king is known by his spending, ill lord by his taking.' The humane man uses his wealth as a means to distinction. The inhumane becomes a mere harness, an accessory to his takings" CON 83. At 94/656, the character is part of the expression 以財發無以寳 (yĭ cái fā wú yĭ băo), freely translated as "by distributing wealth, not by hoarding treasure." The first three characters are also quoted in 55/290. At 94/659, Pound repeats part of the message from 94/656: [fā cái zhōng, "distribute wealth [is] essential"] "Five, twenty two 發 fa1-5 財 ts'ai2 29- 中 chung as yung chung" Pound aligns the chapters in Life of Apollonius of Tyana with the Chinese classics, see the quote from The Great Digest at 55/290. Here 中 is understood in the sense of the Chinese classic, The Doctrine of the Mean 中庸 [zhōng yōng]. See C XCIV nn.115-7 for detail. At 96/675: "TIBERIUS 5, 7, 3 by his spending Thrax, Cappadox, 發 Lombards, Avars Theophanem sequitur" |
55 / 290 85 / 565* 85 / 576* 98 / 705 99 / 721* 102 / 748 |
Chinese History Cantos Rock Drill Thrones |
不 | 5379 | pu4 [Fr. pou] |
bù | not; a negative | At 55/290: Part of 仁者以財發身,不//仁者以身發財 [rén zhĕ yĭ cái fā shēn //bù rén zhĕ yĭ shēn fā cái]. The Great Digest X. 20. The literal sense of this Confucian saying is: "Humane men use wealth to develop themselves; inhumane men use themselves to develop wealth." C LV n.9. Pound's translation: "'Good king is known by his spending, ill lord by his taking.' The humane man uses his wealth as a means to distinction. The inhumane becomes a mere harness, an accessory to his takings" CON 83. Arguably the 不 should be part of the second column, not the first, as the preceding comma indicates. At 85/565*: "Birds and terrapin lived under Hia, beast and fish held their order, Neither flood nor flame falling in excess ĭ mouo pou gning " [Zh. “[they] too did not lack peace.” CK IV.IV.2, p.114; SK I:193]. At 85/576*: "The arrow has not two points. 贰 pou éul cheu" pu erh4" At 98/705: "But the lot of 'em, Yeats, Possum and Wyndham had no ground beneath 'em 不 Orage had." At 99/721* "(The Papist did help with the calendar pu k'o hsin)" Of heaven, earth and of the things without shadows, Cut the cackle and do not believe 'em." [Zh. "may not trust" SE 85] At 102 / 748: "不 But the lot of 'em, Yeats, Possum, Old Wyndham had no ground to stand on" |
55 / 290 94 / 656 94 / 659 |
Chinese History Cantos Rock Drill |
財 | 6662 | ts'ai2 | cái | wealth | At 55/290, the character is part of 仁者以財發身,不 // 仁者以身發財 [rén zhĕ yĭ cái fā shēn //bù rén zhĕ yĭ shēn fā cái]. The Great Digest X. 20. The literal sense of this Confucian saying is: "Humane men use wealth to develop themselves; inhumane men use themselves to develop wealth." C LV n.9. Pound's translation: "'Good king is known by his spending, ill lord by his taking.' The humane man uses his wealth as a means to distinction. The inhumane becomes a mere harness, an accessory to his takings" CON 83. At 94/656, the character is part of the expression 以財發無以寳 [Yĭ cái fā wú yĭ băo, "by distributing wealth, not by hoarding treasure."] The first three characters are also quoted in 55/290. At 94/659, Pound repeats part of the message from 94/656: 發財中 [fā cái zhōng, "distribute wealth [is] essential"]. "Five, twenty two 發 fa1-5 財 ts'ai2 29- 中 chung as yung chung" Pound aligns the chapters in Life of Apollonius of Tyana with the Chinese classics, see the quote from The Great Digest at 55/290. Here 中 is aligned to the Chinese classic, The Doctrine of the Mean 中庸 [zhōng yōng]. See C XCIV nn.115-7 for detail. |
55 / 290 85 / 574 |
Chinese History Cantos Rock Drill |
身 | 5718 | shen1 | shēn | oneself, themselves | At 55/290, the character is part of 仁者以財發身,不 // 仁者以身發財 [rén zhĕ yĭ cái fā shēn //bù rén zhĕ yĭ shēn fā cái]. The Great Digest X. 20. The literal sense of this Confucian saying is: "Humane men use wealth to develop themselves; inhumane men use themselves to develop wealth." C LV n.9. Pound's translation: "'Good king is known by his spending, ill lord by his taking.' The humane man uses his wealth as a means to distinction. The inhumane becomes a mere harness, an accessory to his takings" CON 83. At 85/574, it is part of the phrase: 恫瘝乃身 [dòng guān năi shēn] “share in another’s pain as if it were yours.” (CK IV.IX.6, p.235) |
85 / 565* | Rock Drill | 寕 | 4725 | ning2 | níng | peace; serenity | At 85/565*: "Birds and terrapin lived under Hia, beast and fish held their order, Neither flood nor flame falling in excess ĭ mouo pou gning " [Zh. “(they) too didn’t lack peace.” CK IV.IV.2, p.114; SK I:193]. |
85 / 566* | Rock Drill | 克終允徳 | 3320 1500 7759 6162 |
ke4 chung1 yun3 te2 |
kè zhōng yŭn dé |
can in the end achieve virtue |
At 85/566*: "k'o tchoung ìun te put some elbow grease into it" After Tai Jia, the 4th king of Shang, was sent by his counsellor Yi Yin to meditate at the tomb of his ancestor Cheng Tang for three years, he "finally became sincerely virtuous" |
55 / 290 85 / 567 94 / 656 97 / 696 |
Chinese History Cantos Rock Drill Thrones |
以 | 2932 | i3 | yǐ | by, through, with to consider; to regard [as] |
At 55/290, it is part of 仁者以財發身,不 // 仁者以身發財 [rén zhĕ yĭ cái fā shēn //bù rén zhĕ yĭ shēn fā cái]. The Great Digest X. 20. The literal sense of this Confucian saying is: "Humane men use wealth to develop themselves; inhumane men use themselves to develop wealth." C LV n.9. Pound's translation: "'Good king is known by his spending, ill lord by his taking.' The humane man uses his wealth as a means to distinction. The inhumane becomes a mere harness, an accessory to his takings" CON 83. At 85/567, Pound translates 以 as “whereby in the long run,” [one arrives at] 貞 [chēn] virtue. At 94/656, it is part of the expression 以財發無以寳 [Yĭ cái fā wú yĭ băo], freely translated as "by developing wealth, not by hoarding treasure." The first three characters are also quoted in 55/290. At 97/696, it is part of the expression 親以為寳仁 親 [qīn yĭ wéi băo rén qīn]. "仁 為 親 親 寳 以" Read vertically, right to left. Abridged from the The Great Digest 13: 亡人 無以為寶,仁親以為寶, which Pound translated: "The lost man does not treasure jewels and such wealth, counting his manhood and love of his relatives the true treasure" (CON, 75; C XCVII n.180). In the canto, Pound replaced the subject 人 (man) with 親 (parents, relatives). The canto passage could thus be translated as: "parents regard benevolence and affection as treasure." |
55 / 290 82 / 545 85 / 564 93 / 649 95 / 664 97 / 696 99 / 731* |
Chinese History Cantos Pisan Cantos Rock Drill Thrones |
仁 | 3099 | jen2 | rén | humaneness; love for people; benevolence |
At 55/290, the character is part of 仁者以財發身,不 // 仁者以身發財 [rén zhĕ yĭ cái fā shēn //bù rén zhĕ yĭ shēn fā cái]. The Great Digest X. 20. The literal sense of this Confucian saying is: "Humane men use wealth to develop themselves; inhumane men use themselves to develop wealth." C LV n.9. Pound's translation: "'Good king is known by his spending, ill lord by his taking.' The humane man uses his wealth as a means to distinction. The inhumane becomes a mere harness, an accessory to his takings" CON 83. At 82/545, the character appears as a summing up of Ford Madox Ford's personality: "and for all that old Ford's conversation was better consisting in res non verba despite William's anecdotes, in that Fordie never dented an idea for a phrase's sake and had more humanitas 仁 jen" At 85/564: "仁 智 jen2 chih4 i-li are called chung 1-4 衷 (1508, Matthews) 仁 好 甲" Pound lists the four principles of virtue, which according to Mencius: Humaneness (仁, rén]; wisdom (智, zhì); righteousness (義, ì) and propriety (禮, lĭ). Together, they "are called" 衷 (zhōng, inner man). Pound indicates that he wants 衷 to be understood as in Mathews 1508. The dictionary entry further lists 衷甲 as "secret armour." The passage suggests that the four principles, especially 仁 (rén), which is 好 (hăo, excellent) are the armour of the soul. Pound refers to them again at 85/565 as the FOUR TUAN (端, "foundations"). At 93/649, the character is part of the expression 力行近乎仁 ("lì xíng jìn hū rén") which Pound translates in the next line as "energy is near to benevolence" (The Unwobbling Pivot XX.10 in CON 155). In Legge's version, the aphorism reads "to practice with vigor is near to magnanimity" (The Doctrine of the Mean XX.10 in Four Books 386). At 95/664, Pound takes up part of the statement from 93/649: 近乎仁 (jìn hū rén, "near to benevolence") "That the crystal wave mount to flood surge 近 chin4 乎 hu1 仁 ren2 the light there almost solid." At 97/696, it is part of the expression 親以為寳仁 親 [qīn yĭ wéi băo rén qīn]. "仁 為 親 親 寳 以" Read vertically, right to left. Abridged from the The Great Digest 13: 亡人 無以為寶,仁親以為寶, which Pound translated: "The lost man does not treasure jewels and such wealth, counting his manhood and love of his relatives the true treasure" (CON, 75; C 97n.180). In the canto, Pound replaced the subject 人 (man) with 親 (parents; relatives). The canto passage could thus be translated as: "parents regard benevolence and affection as treasure." At 99/731*: "But the four TUAN are from nature jen, i, li, chih Not from descriptions in the school house; They are the scholar's job, the gentleman's and the officer's." |
55 / 290 | Chinese History Cantos | 者 | 263 | che3 | zhě | who | Part of 仁者以財發身不 // 仁者以身發財 [rén zhĕ yĭ cái fā shēn //bù rén zhĕ yĭ shēn fā cái]. The Great Digest X. 20. The literal sense of this Confucian saying is: "Humane men use wealth to develop themselves; inhumane men use themselves to develop wealth." C LV n.9. Pound's translation: "'Good king is known by his spending, ill lord by his taking.' The humane man uses his wealth as a means to distinction. The inhumane becomes a mere harness, an accessory to his takings" CON 83. |
85 / 564* 99 / 718* 99 / 731* |
Rock Drill Thrones |
禮 | 3886 | li3 | lĭ | propriety; manners ceremony; custom |
At 85/564*: "仁 智 jen2 chih4 i-li are called chung1-4 衷 (1508, Matthews). Pound lists the four principles of virtue, which Mencius considered to be inborn, natural to human beings: Humaneness (仁, rén]; wisdom (智, zhì); righteousness (義, ì) and propriety (禮, lĭ). Pound refers to them again as the FOUR TUAN (端, foundations). At 99/718*: "Peace comes of good manners feng1 su2-5 li feng" Pound brings together the lĭ (Zh. "propriety") with feng1 su2-5. ["Feng (風) is held to concern disposition, action and speech; suh (俗) local preference and usage. Used together they form a very elastic term, sometimes meaning 'custom, usage,' and at other times the outcome of custom–public morality." (Baller in SE 99n.2).] At 99/731*: "But the four TUAN are from nature jen, i, li, chih Not from descriptions in the school house; They are the scholar's job, the gentleman's and the officer's." |
57 / 313 | Chinese History Cantos | 變 | 5245 | p'ien4 | biàn | to change; to transform | "seeking the transmutation of metals seeking a word to make change 變" |
61 / 338 99 / 732* |
Chinese History Cantos Thrones |
福 | 1978 | fu2 | fú | happiness; prosperity; good fortune |
At 61/338: "If you think that I think that I can make any man happy you have misunderstood the FU 福 (the Happiness ideogram) that I sent you." At 99/732*: "The fu jen receives heaven, earth, middle and grows." [Zh.福人 "blessed man"] |
62 /341 | Adams Cantos | 茶 | 101 | ch'a2 | chá | tea | "Produced not in Britain: tcha 茶 tax falls on the colonists." |
63 / 352 67 / 387 85 / 577 98 / 711 98 / 712* 99 / 719* 99 / 720* 99 / 721* |
Adams Cantos Rock Drill Thrones |
正 | 351 | cheng4 [ching] |
zhèng | correct, true, genuine, just |
At 63/352: "Van Myden editio terza design of the book is exposition 正 of technical terms" At 67/387: "Baastun Gazette '73 正 clear as to definitions CHING" At 85/577: Part of the phrase 惟正之供 [wéi zhèng zhī gòng, "only the correct contribution (taxes)"]. CK IV.XV.11, p.294. "惟 正 之 供 XV.11 Naught above just contribution" At 98/711: "'Parents naturally hope their sons will be gentlemen.' 正 cheng 經 king The text is somewhat exigeant, perhaps you will consider the meaning of cheng 正 king 經 from Kung's porch 門 men3 and not cheat the administration." In his summary of the Sacred Edict in canto 98, Pound introduced a digression inspired by Baller's editorial comment to "Parents naturally hope their sons will be gentlemen" (正經人, chèng jīng rén, "correct, upright person"). Baller points out that 正經 is normally understood in the Confucian sense, as general rectitude; nevertheless, the Edict stresses behaviour, not principle. "Cheating the administration" is an act that will destroy parents' hopes and is therefore unfilial. See Baller 5-6; Nicholls in G 59-60. However, Pound asks the readers to consider that 正經 could also mean "the right classic" - he refers to this meaning again at 98/712* when he writes: "That the books you read shall be cheng king ut supra" [L. as above] At 99/719*: tuan1 cheng4 the teacher's job is not just filling paper with detours [Zh. 端正, "principles of correctness"] At 99/720*: "Let a man do a good job at his trade whence is honesty; whence are good manners good custom this is tuan1 cheng4 [principles of rightness] good living" At 99/721* "The mind at the start had cheng4 Greed defrauds it" SE 86 |
70 / 413 76 / 474 77 / 484 84 / 560 85 / 570 85 / 574 94 / 659 100 / 738 |
Adams Cantos Pisan Cantos Rock Drill Thrones |
中 | 1504 | chung1 | zhōng | middle, centre, mean; balance, pivot, norm |
The character is part of the title of the Confucian classic Zhong Yong (The Doctrine of the Mean, or, in Pound's translation, The Unwobbling Pivot). At 70/413: "fraudulent use of words monarchy and republic I am for balance 中" At 76/474: "la pigrizia to know the ground from the dew but to keep 'em three weeks chung 中 we doubt it" At 77/484: "le beau monde gouverne if not toujours at any rate it is a level of some sort whereto things tend to return Chung 中 in the middle" At 84/560: "John Adams, the brothers Adam there is our norm in spirit our 中 chung1 whereto we may pay our homage" At 85/574, the character appears as part of the expression "土中旦曰配皇" [tŭ zhōng dàn yūe pèi huáng] which can be translated as: "the centre of the land, Dan [Duke of Zhou] said, [is] worthy of a sovereign." The Duke of Zhou founded the city of Lo (near present-day Luoyang) and called it the centre of the kingdom. The character selection is Pound's, based on CK IV.XII.14, p.264. At 94/659, Pound repeats part of the message from 94/656: 發財中 [fā cái zhōng, "distribute wealth [is] the pivot"] "Five, twenty two 發 fa1-5 財 ts'ai2 29- 中 chung as yung chung" At 100/738: "Nel mezzo 中 the crystal" |
74 / 449 85 / 570* 85 / 570 85 / 572 91 / 632 93 / 650 98 / 713 |
Pisan Cantos Rock Drill Thrones |
顯 | 2692 | hsien3 | xiǎn | clarity; evident; obvious light |
Pound uses the components of the character: 日 (“sun”) + 絲 (“silk”) + 頁 (“person's head”). 顯 "(to inspect silk yarns in the sun) = evident" (Lin 123). See Pound's poetic rendering of a passage in Zhōngyōng XVI.4 in CON 133: "Intangible and abstruse the bright silk of the sunlight Pours down in manifest splendour." See also Fang's criticism of Pound's translation in Materials 4:109. At 74 / 449: "plowed in the sacred field and unwound the silk worm early in tensile 顯 in the light of light is the virtù" At 85/570: "Up to then, I just hadn't caught on chung wang hsien 顯 said KAO TSOUNG." [Zh. 終罔顯 (zhōng wăng xiăn), "in the end, nothing was clear."] At 85/572: "and its main points perfectly clear. 顯 hsien." At 91/632: "that the sun's silk hsien 顯 tensile be clear" At 93/650: "if the tone draw the dolphin 顯 nuova vita" At 98/713: "Iong Ching. Canto 61 of the light of 顯 hsien 明 ming" by the silk cords of the sunlight" |
74 / 450 85 / 565* |
Pisan Cantos Rock Drill |
莫 | 4557 | mo4 | mò | not; nothing | At 74/450: "a man on whom the sun has gone down 莫 OΎ ΤΙΣ" [Pound's line describes the sinograph: the sun radical under grass and man underneath both. See also W 85; Lin 123.] At 85/565*: "Birds and terrapin lived under Hia, beast and fish held their order, Neither flood nor flame falling in excess yì mò bù níng" [Zh. “(they) too didn’t lack peace.” CK IV.IV.2, p.114; SK I:193.] |
76 / 474 | Pisan Cantos | 誠 | 381 | ch'eng2 | chéng | sincere, true, honest | "The word is made perfect 誠" |
77 / 485 77 / 496 |
Pisan Cantos | 先後 | 2702 2143 |
hsien1 hou4 |
xiān hòu |
to come first to follow; |
At 77/485: "know what precedes 先 and what follows 後 will assist your comprehension of process." The Great Digest I.3: "Things have roots and branches; affairs have scopes and beginnings. To know what precedes and what follows is nearly as good as having a head and feet" CON 29. |
77 / 485 77 / 496 80 / 518 89 / 615 |
Pisan Cantos Rock Drill |
何 | 2109 | ho2 | hé | how; why; | At 77/485, 77/496 and 80/518, the character appears as part of the expression 何遠 [hé yuăn, "how far?"] At 89/615, the sinograph is part of the expression "何必曰利" [hé bì yūe lì, "why must [the king] use the word profit?]" Mencius to King Hwuy (Legge, Four Books 430). |
77 / 485 77 / 496 80 / 518 |
Pisan Cantos | 遠 | 7734 | yuan3 | yuǎn | far, distant | The character appears as part of the expression 何遠 [hé yuăn, "how far?"] Pound uses a reflection from The Analects 9.30 where Confucius quotes and then comments on an ancient poem not included in the Book of Odes: "'The flowers of the wild cherry/ how they flutter this way and that./It's not that I don't think of you, / but your home is so far away.' The Master said, 'He did not think of her. If he did, how could distance have been a problem?'" At 77/485: "and Mt Taishan is faint as the wraith of my first friend who comes talking ceramics; mist glaze over mountain 'How is it far, if you think of it?' 何遠" [Pound's first friend, William Brooke Smith, was an American artist who died of consumption in 1908. It is clear from the passage that Pound is thinking of distance in temporal, not spatial terms. Pound takes up the distant memory again at 80/518: "Curious, is it not, that Mr Eliot has not given more time to Mr Beddoes (T. L.) prince of morticians Where none can speak his language centuries hoarded to pull up a mass of algae (and pearls) or the odour of eucalyptus or sea wrack 何遠" The allusion to Beddoes brings us back to Brooke Smith, who had introduced Kitty Heyman to the poet. An inscription in Pound's copy of Beddoes' poems tells of his love for her, around 1904 (Wilhelm 133-4). |
77 / 486 77 / 496 85 / 574 91 / 635 97 / 695 97 / 697 97 / 699 101 / 743 |
Pisan Cantos Rock Drill Thrones |
旦 | 6037 | tan4 | dàn | dawn; sunrise; name of the Duke of Zhou |
At 77 / 486: "Bright dawn 旦 on the sht house" At 85/574, the character appears as part of the expression 土中旦曰配皇 [tŭ zhōng dàn yūe pèi huáng] which can be translated as: "the centre of the land, Dan [Duke of Zhou] said, [is] worthy of a sovereign." The Duke of Zhou founded the city of Lo (near present-day Luoyang) and called it the centre of the kingdom. The character selection is Pound's, based on CK IV.XII.14, p.264. At 91/635: "shall read 旦 tan the dawn" At 97/695: "親 ch'in 旦 tan 親 ch'in οἶνοσ αἰφιλοψ the gloss, probably, not the colour." The context of the characters shows that Pound is looking at the colours of dawn, which prompts a more analytical understanding of 親, away from its dictionary meaning. The radical on the left ("growing tree" as Pound understands it, see CON 96) is also included in the word 新 (xīn, new) whereas the one on the right is 見 (jìan, to see). Pound spreads out the characters to suggest the sun rising between two columns, analogous to the temple icon he introduces further in the canto. Both 親 and 旦 are thus analogues for the idea of renewal that Pound venerates. At 97/697: "lo jorn, der Tag that at least a few should perceive this 旦 tan" At 97/699: "in the hill paths at sunrise ONE, ten, seven, chi con me 旦 tan?" Arguably the sinograph should be raised a line. At 101/743: "Te Te of Ch'eng, called Timur, 1247, came hither Forest thru ice into emerald in 旦 Tan (dawn, that is)" |
77 / 487 77 / 496 |
Pisan Cantos | 祭 | 465 | chi4 | jì | to sacrifice; worship | Part of the expression 非其 鬼而祭之諂 [fēi qí guĭ ér jì zhī chăn] "to sacrifice to a spirit not one's own is flattery" (Analects II. XXIV.1, CON 201). The injunction is, not try to bribe fate by making offerings to spirits who are not one's ancestors, thereby flattering them with undue attention. |
77 / 487 77 / 496 85 / 574 85 / 575* |
Pisan Cantos Rock Drill |
其 | 525 | ch'i2 [Fr. k'i] |
qí | one's own; his, her, its |
At 77/487, it is part of the expression 非其 鬼而祭之諂 [fēi qí guĭ ér jì zhī chăn] "to sacrifice to a spirit not one's own is flattery" (Analects II. XXIV.1, CON 201). The injunction is, not try to bribe fate by making offerings to spirits who are not one's ancestors, thereby flattering them with undue attention. At 85/574: "XIII, 9 k’i p’eng 其 朋 Odysseus “to no man” 火 tcho" [Zh. 其朋 [....] 火灼 [qí péng ... húo zhuó] “One’s friend [...] fire burn.” The advice of the Duke of Zhou to Chén Wáng is not to be partial to his friends, as his example will be imitated and spread like fire. CK IV.XIII.9, p.272. Pound comments by referring to Odysseus, whose character had been described at 85/573: “Liking some, disliking others, doing injustice to no man.”] At 85/575*: "nullus non se sociavit (tien4) k'i tche, ut benefaceret." [L. "All of them (past emperors) united their action (with that of heaven) to do good." CK IV.XIV.8 p.284.] |
77 / 487 77 / 496 85 / 577 96 / 679 |
Pisan Cantos Rock Drill Thrones |
之 | 935 | chih1 | zhī | he, she, this; in regard to |
At 77/487: Part of the expression 非其 鬼而祭之諂 [fēi qí guĭ ér jì zhī chăn] "to sacrifice to a spirit not one's own is flattery" (Analects II. XXIV.1, CON 201). The injunction is not try to bribe fate by making offerings to spirits who are not one's ancestors, thereby flattering them with undue atention. At 85/576-7, the characters is part of the phrase 惟正之供 [wéi zhèng zhī gòng]. "Only the correct contribution (taxes)." CK IV.XV.11, p.294. "惟 正 之 供 XV.11 Naught above just contribution" At 96/679: Part of the expression 紫之奪朱 [zĭ zhī duó zhū] "purple spoils vermillion" (The Analects 17.18 in CON 277). Chin translates Confucius' saying as: "[I hate the thought of] purple assuming the place of vermillion" (291). Chin explains that regional rulers of the Warring States period used purple in their ceremonies instead of the traditional red used by the Zhou dynasty. Confucius saw that as a degradation and pretense. |
77 / 487 77 / 496 85 / 570* 87 / 592 |
Pisan Cantos Rock Drill |
志 | 971 | chih4 [Fr. tchéu] |
zhì | aim, determination; will, purpose |
At 77/487: "Shun's will and King Wan's will were as the two halves of a seal 1/2 s in the Middle Kingdom Their aims as one directio voluntatis, as lord over the heart 志 the two sages united" At 85/570* "Sicut vinum ac mustum brew up this direction, tchéu, fermentum et germina" [L. [be for me] "as yeast and seeds that ferment wine out of must." CK III.VIII.III.p.158. At 87/592: "志 chih4 directio voluntatis" |
77 / 487 77 / 496 |
Pisan Cantos | 而 | 1756 | erh2 | ér | and | Part of the expression 非其 鬼而祭之諂 [fēi qí guĭ ér jì zhī chăn] "to sacrifice to a spirit not one's own is flattery" (Analects II. XXIV.1, CON 201). The injunction is not try to bribe fate by making offerings to spirits who are not one's ancestors, thereby flattering them with undue atention. |
77 / 487 77 / 496 86 / 586 |
Pisan Cantos Rock Drill |
非 | 1819 | fei1 | fēi | wrong; bad; a negative |
At 77/487: Part of the expression 非其 鬼而祭之諂 [fēi qí guĭ ér jì zhī chăn] "to sacrifice to a spirit not one's own is flattery" (Analects II. XXIV.1 in CON 201). The injunction is not try to bribe fate by making offerings to spirits who are not one's ancestors, thereby flatterig them with undue attention. At 86/586: Part of the phrase 非寳 [fēi băo] "not a treasure." |
77 / 487 77 / 496 105 / 768 |
Pisan Cantos Thrones |
鬼 | 3634 | kuei3 | guǐ | spirit; ghost | Part of the expression 非其 鬼而祭之諂 [fēi qí guĭ ér jì zhī chăn] "to sacrifice to a spirit not one's own is flattery" (Analects II. XXIV.1, CON 201). The injunction is not try to bribe fate by making offerings to spirits who are not one's ancestors. At 105/768, Pound repeats two of the characters above: 鬼諂 [guĭ chăn, "spirits flaterry"] |
77 / 487 77 / 496 |
Pisan Cantos | 也 | 7312 | yeh3 | yě | also; besides | Pound translates it as "by gosh!" at 77/496 as an addition to the expression 非其 鬼而祭之諂 [fēi qí guĭ ér jì zhī chăn] "to sacrifice to a spirit not one's own is flattery" (Analects II. XXIV.1, CON 201). The injunction is not try to bribe fate by making offerings to spirits who are not one's ancestors, thereby flattering them with undue attention. |
77 / 488 77 / 496 |
Pisan Cantos | 符節 | 1922 795 |
fu2 chieh2 |
fú jié | tally | [the wills of Emperor Shun and King Wen were as] "'halves of a seal,' 符節" |
77 / 495 77 / 496 85 / 575 86 / 588 |
Pisan Cantos Rock Drill |
成 | 379 | ch'eng2 | chéng | to complete, perfect, succeed The name of the founder of the Shang dynasty, Cheng Tang (r. 1766-1753 B.C.) |
At 77/495: "成 bringest to focus 成" At 85/575: "戈 成 湯 [gē Cheng Tang] overthrew Hia" ["(by) spear, Cheng Tang overthrew the Xia (dynasty)." Seeing how the radical for spear 戈 is contained in Cheng's name, 成, we might infer that Pound considered the emperor himself to be a "spear" and in virtue of this quality to have won the war against Xia.] At 86/588, the character refers to King Cheng of Zhou (周成王, 1942-21 B.C.). |
77 /486 77 / 496 |
Pisan Cantos | 口 | 3434 | k'ou3 | kǒu | mouth | "mouth, is the sun that is god's mouth 口" |
77 /487 77 / 496 105 / 768 |
Pisan Cantos | 諂 | 174 | chan3 | chǎn | flatter, fawn, curry favour | Part of the expression 非其 鬼而祭之諂 [fēi qí guĭ ér jì zhī chăn] "to sacrifice to a spirit not one's own is flattery" (Analects II. XXIV.1, CON 201). The injunction is not try to bribe fate by making offerings to spirits who are not one's ancestors. At 105/768, Pound introduced a shorter formula 鬼諂 [ZH. guĭ chăn, "flatter the spirits"]. |
78 / 502 85 / 570* |
Pisan Cantos Rock Drill |
道 | 6136 | tao4 [taó] |
dào | truth path; way; process; |
At 78/502: "'No longer necessary,' taxes are no longer necessary in the old way if it (money) be based on work done inside a system and measured and gauged to human requirements inside the nation of system and cancelled in proportion 道 to what is used and worn out à la Wörgl." At 85/570*: "study with the mind of a grandson and watch the truth like a hawk taó tsi" [Zh. "store up truth." Tone accent cf. Couvreur's transliteration system, see CK III.VIII.4, p.159.] |
79 / 506 | Pisan Cantos | 辭達 | 6984 5956 |
tz'u2 ta2 |
cí dá |
statement successful |
"in discourse 辭 what matters is to get it across e poi basta. 達" |
79 / 507 | Pisan Cantos | 黄 鳥 止 |
2297 4688 939 |
huang2 niao3 chih3 |
huáng niăo zhĭ |
yellow bird to rest |
At 79/507: "the yellow bird 黄 to rest 3 months in bottle 鳥 (auctor) 止 by the two breasts of Tellus." "Pound translates the refrain of Ode 230 in the Book of Poetry thus: "the silky warble runs in the yellow throat,/ bird comes to rest on angle of the hill" [EP, Odes, 143]. The three characters are taken from this ode" C LXXIX n.66. |
80 / 519 | Pisan Cantos | 犬 | 1650 | ch'üan3 | quǎn | dog | "man and dog on the S.E. horizon and we note that dog precedes man in the occident as of course in the orient if the bloke in the 犬 ch'üan is proceeding to rightwards" "Folk etymology would have it that, since 大 da (radical 37) is man, the dot signifies man's companion" (W 72) |
83 / 552 | Pisan Cantos | 勿助長 | 7208 1370 213 |
wu4-5 chu4 chang3 |
wù zhù zhăng |
not help grow |
At 83 / 552: "'Non combattere' said Giovanna meaning, as before stated, don't work so hard don't 勿 助 長 as it stands in the Kung-Sun Chow." The Kung-Sun Chow is Book II of Mencius, "which tells the anecdote of a man of Sung who was grieved because he pulled on his corn to make it longer and pulled it up by the roots. He went home looking stupid and said, 'I have been helping the corn to grow long' [Legge, 531]" C LXXXIII nn.54-57. |
83 / 552 99 / 729* |
Pisan Cantos | 勿 | 7208 | wu4-5 | wù | a negative | At 83/552, it is part of the expression 勿助長 [wù zhù zhăng] ("don't help [the corn] grow") At 99/729*: "wu2 mu ch'i2 ying2 pei4 li4 (interest) not for a quick buck at high interest" [Zh. wu2 should be wu4 ] |
83 / 552 85 / 568 99 / 724* 99 / 729* |
Pisan Cantos, Rock Drill Thrones |
長 | 213 | chang3 ch'ang2 |
zhăng cháng |
grow long, extended |
At 83/552, it is part of the expression 勿助長 [wù zhù zhăng] ("don't help [the corn] grow"): At 85/568: After the Shang emperor Pan Geng moved the capital to Yin, he told his subjects: 各長于厥居 [gè cháng yú jué jū] : "Seek everyone long continuance in your new abode" SK I:231. At 99/724*: "hsiu4 ts'an2 at home kuan1 ch'ang2 in office" [Zh.秀才... 官長, "outstanding ability (at home) minister long term (in office)"] At 99/729*: "the plan is in nature rooted Coming from earth, times (ch'ang2) respected" |
84 / 559 85 / 572 85 / 577 98 / 713 99 / 717* 99 / 722* 100 / 739 |
Pisan Cantos Rock Drill Thrones |
明 | 4534 | ming2 | míng | bright; clear; intelligent | At 84/559: "These are distinctions in clarity ming2 明 these are distinctions At 85/572: Part of the expression: 聰亶明作元后 [cōng dăn míng zuò yuán hòu] "The astute, sincere, intelligent [man] makes a great king." Pound reproduced the first three characters and added the rest in transliteration. At 85/577: "Train the fit men 明 mîng ngò tsiun 俊 XVI.20 chun4 1727. Mat." [Zh. 明我俊 [民], míng wŏ jùn [mín]]. CK IV.XVI.20, p.306. Legge: “bring to light our men of eminence.” SK II:485. At 98/713: "Iong Ching. Canto 61 of the light of 顯 明" by the silk chords of the sunlight" At 99/717-8*: "Bright gleaming, ming kuang1 in traverse" At 99 / 722*: "Kuang kuang saith Khaty ming ming" At 100/739, Pound repeats the combination between 光 and 明 (guāng míng, "enlightened") to emphasize Ford Madox Ford's injunction to take "'A DICtionary and learn the meaning of words!' Kuan 光 Ming 明" |
85 / 563 | Rock Drill | 賢 | 2671 | hsien2 | xián | virtue | "Versus who scatter old records ignoring the hsien2 form 賢" |
99 / 715* 99 / 716* 99 / 722* 99 / 723* |
Thrones | 朱[熹] | 1346 [2439] |
Chou [Hsi] Chu |
zhū [xī] | Confucian philosopher of the Song dynasty, whose comments on the classics were used as a basis of Neoconfucian education in China until the 20th century. Baller refers to him as "Chu the Accomplished" and quotes him: "Buddhism does not concern itself with anything in the four corners of the universe, but simply with the heart." SE 75. At 99/715*: "To see the light pour that is, towards sinceritas of the word, comprehensive KOINE ENNOIA all astute men can see it encircling, Chou saw it, my sire also, With splendour Catholicity Woven in order, as on cords in the loom." Bearing in mind that the speaker is Yongzheng Emperor in the SE, "my sire also" refers to Kangxi Emperor. The passage may be inspired by the 顯 [xiăn] character. At 99/716*: "And of Taosers, Chu says: concerned neither with heaven, earth, or with anything on the square" At 99/722*: "but as Chu said, nowt to do with taking hold of anything in the four coigns of the universe heaven, earth or whatsodam, no handle At 99/723*: But to live as flowers reflected, as moonlight, free from all possessiveness in affections but, as Chu says, egoistical. |
|
99 / 715* | Thrones | 糄戶 | 5231 2180 |
pien1 hu4 |
biān hù |
to register individual, household |
"Cognome, indirizzo pien1 hu4" [It. and Zh. "last name, address, register individuals"] |
99 / 716* | Thrones | 值麻㮔棉同 | 1007 4303 1511 4505 6615 |
chih2-5 ma2 chung4 mi'en2 tu'ng2 |
zhí má zhòng mián tóng |
to plant hemp cultivate cotton together |
"chi2-5 ma set out hemp chung3 mi'en2 cotton t'ung2 all together" [Wenli 4, in SE 189. Chung3 should be chung4]. |
99 / 715* | Thrones | 氓 | 4424 | meng2 | méng | people; subjects | "meng2, the people, the many, the menée, the perishing" |
99 / 717* | Thrones | 崇 | 1528 | ch'ung2 | chóng | venerate | "Ch'ung venerate black out the eroders hsieh2 venerate honest men." [邪, xié, evil"] |
99 / 717* | Thrones | 邪 | 2625 | hsieh2 | xié | vicious; evil | "Ch'ung venerate black out the eroders hsieh2 venerate honest men." [崇, chóng, "venerate"] |
99 / 715* 99 / 729* |
Thrones | 朕 | 316 | chen4 | zhèn | imperial I; We | At 99/715* "This much I, Chên, have heard. Yo el rey" At 99/719*: "CHÊN, yo el Rey, wish you to think of this EDICT" [Sp. "I, the King"]. The name is that of Yongzheng Emperor and refers to his authorship of the Sacred Edict. |
99 / 715* | Thrones | 養 | 7254 | yang3 | yăng | to cultivate; feed | "Yang3 nourish" |
99 / 715* | Thrones | 餽 | 3656 | k'uei4 | kuì | food for sacrifice to the gods | "The Venerated Emperor watched things grow with affection, His thought was not dry on a shelf Not exhaustible, on sale in a (kuei4) shop." |
99 / 715* | Thrones | 弘頁 | 2380 7316 |
hung2 yeh4-5 |
hóng yè |
to broaden page of a book |
"That job was the swan's flight (hung2 yeh4-5) To trace out and to bind together" |
85 / 563 | Rock Drill | 伊尹 | 2936 7439 |
I Yin | Yi Yin | The one who rules | Yi Yin (ca. 1649-1550 B.C.). Name of the counsellor during the early period of the Shang dynasty, especially to Tai Jia, the 4th king of Shang. "All there by the time of I Yin. 伊 All roots by the time of I Yin 尹" |
85 / 563 85 / 571 85 / 572 85 / 575 86 / 580 97 / 695 104 / 758 104 / 760 |
Rock Drill Thrones |
靈 | 4071 | ling2 | líng | spirit; divine; soul; eminent |
Pound translates the character as "sensibility," "virtue," and "feel for the people." He understands it as the quality of the ruler to be attuned both to the will of Heaven and to the needs of the ruled. At 85/563: "LING2 靈 Our dynasty came in because of a great sensibility" At 85/571: "'Our dynasty came in because of a great sensibility.' Les moeurs furent réformées, la vertu fleurit 靈" At 85/572: "LING2 靈 was basis of rule." At 86/580: "Lost the feel of the people 靈" At 97/695: "Out of ling 靈 the benevolence" At 104/758: "Ling 靈 by ling only: semina Flames withered; the wind blew confusion 巫" At 104/760: "The small breasts snow-soft over tripod 靈 under the cloud the three voices" |
85 / 564 | Rock Drill | 甲 | 610 | chia3 | jiǎ | armour | At 85/564: "仁 智 jen2 chih4 i-li are called chung1-4 衷 (1508, Matthews) 仁 好 甲" Pound lists the four principles of virtue, according to Mencius: Humaneness (仁, rén]; wisdom (智, zhì); righteousness (義, ì) and propriety (禮, lĭ). Together, they "are called" 衷 (zhōng, inner man). Pound indicates that he wants 衷 to be understood as in Mathews 1508. The dictionary entry further lists 衷甲 as "inner armour." The passage suggests that the four principles, especially 仁 (rén), which is 好 (hăo, excellent) are the inner armour of the soul. Pound refers to them again as the FOUR TUAN (端, foundations). |
85 / 564 87 / 595 99 / 719* 99 / 731* |
Rock Drill | 智 | 933 | chih4 | zhì | wisdom | At 85/564: "仁 智 jen2 chih4 i-li are called chung1-4 衷 (1508, Matthews) 仁 好 甲 no mere epitome without organization. the sun under it all" Pound lists the four principles of virtue, according to Mencius: Humaneness (仁, rén]; wisdom (智, zhì); righteousness (義, ì) and propriety (禮, lĭ). Together, they "are called" 衷 (zhōng, inner man). Pound indicates that he wants 衷 to be understood as in Mathews 1508. The dictionary entry further lists 衷甲 as "inner armour." The passage suggests that the four principles, especially 仁 (rén), which is 好 (hăo, excellent) are the inner armour of the soul. Pound refers to them again as the FOUR TUAN (端, foundations). ["The sun under it all" refers to the sun radical at the base of the zhì sinograph.] At 87/595: "Who leave the sun out of chih 智" [If you leave the sun radical out of zhì you are left with a man and a mouth.] At 99/719* "with the sun (chih) under it all" At 99/731*: "But the four TUAN are from nature jen, i, li, chih Not from descriptions in the school house; They are the scholar's job, the gentleman's and the officer's." |
85 / 564 | Rock Drill | 衷 | 1508 | chung1 | zhōng | inner man sincerity; rectitude |
At 85/564: "仁 智 jen2 chih4 i-li are called chung1-4 衷 (1508, Matthews) 仁 好 甲" Pound lists the four principles of virtue, which according to Mencius: Humaneness (仁, rén]; wisdom (智, zhì); righteousness (義, ì) and propriety (禮, lĭ). Together, they "are called" 衷 (zhōng, inner man). Pound indicates that he wants 衷 to be understood as in Mathews 1508. The dictionary entry further lists 衷甲 as "inner armour." The meaning of the passage seems to be that the four principles, especially 仁 (rén), which is 好 (hăo, excellent) are the inner armour of the soul. Pound refers to them again as the FOUR TUAN (端, foundations). |
85 / 564 99 / 725* |
Rock Drill Thrones |
好 | 2062 | hao3 | hǎo | good | At 85/564: "仁 智 jen2 chih4 i-li are called chung1-4 衷 (1508, Matthews) 仁 好 甲" Pound lists the four principles of virtue, according to Mencius: Humaneness (仁, rén]; wisdom (智, zhì); righteousness (義, ì) and propriety (禮, lĭ). Together, they "are called" 衷 (zhōng, inner man). Pound indicates that he wants 衷 to be understood as in Mathews 1508. The dictionary entry further lists 衷甲 as "inner armour." The passage suggests that the four principles, especially 仁 (rén), which is 好 (hăo, good) are the inner armour of the soul. Pound refers to them again as the FOUR TUAN (端, foundations). At 99/725*: "excellence is from learning hao hsin2" [Zh. 好心, "good mind"]. |
85 / 565 | Rock Drill | 态 忱 |
331 | ch'en2 | chén | sincere | At 85/565: "poi 時 忱 态" [Zh. shí chén,"let us attain to be sincere." 忱 and 态 are listed together in Mathews.]. |
85 / 565 86 / 581 89 / 621 99 / 719* 99 / 720* 99 / 731* 109 / 792 |
Rock Drill Thrones |
端 | 6541 | tuan1 | duān | doctrines; principles; foundations | At 85 / 565: "THE FOUR TUAN1 端 or foundations." The four duān acording to Mencius are: humaneness (仁, rén]; wisdom (智, zhì); righteousness (義, ì); and propriety (禮, lĭ). At 86 / 581: "端 Edictorum 體 t'i 要 iao" Part of the phrase 端 … 體要 [duān … tĭ yào] The foundations of edicts [should be] substance and brevity. At 89/621: "端 tuan, there are four of them" At 99/719*: "tuan1 cheng4 the teacher's job is not just filling paper with detours" [Zh. 端正, "foundational correctness"] At 99/720*: "Four tuan and verity." [...] "good custom this is tuan1" At 99/731*: "But the four TUAN are from nature jen, i, li, chih Not from descriptions in the school house; They are the scholar's job, the gentleman's and the officer's." At 109/792: "Tuan 端 et consuetudo" ["principle and custom"] |
85 / 565 85 / 570 85 / 577 103 / 755* |
Rock Drill | 時 | 5780 | shih2 [Fr. cheu] |
shí | time; season opportunity |
At 85/565: The character appears in the passage: 時忱态 [shí chén] ("let us attain to be sincere"). At 85/569-70: The character is part of the expression 虑時 [lù shí, Fr. "liu cheu"] ("consider time") At 85/577: Part of the phrase 時我 [shí wŏ]. It depends on us. At 103/755*: "Heaven made hearing and seeing men have the rule cheu i regent" [Zh. "opportunity to govern", Couvreur, Les Annales de la Chine, 104; See also M/2934]. |
85 / 566 | Rock Drill | 祀 | 5592 | szu4 [Fr. séu] |
sì | year | "the third séu 祀 szu' Mat. 5592" |
85 / 567* 85 / 572* |
Rock Drill | 元 | 7707 | yüan2 [Fr. iuên] |
yuán | first; primary good |
At 85/567*: "Not by vain disputations nor sitting down on a job that is done I jênn iuên" [Zh. 一人元, "one man [the king] virtuous." Legge: "Let the One man be greatly good, (and the myriad regions will be rectified by him)." SK I: 211. The "one man" formula is used throughout The Book of Documents to refer to the king.] At 85/572*: "ts'oung 聰 tàn 亶 ming 明 tso iuên heóu" Zh. [cōng dăn míng zùo yuán hòu, "The perspicacious, sincere, and intelligent [man] becomes the great king."] |
85 / 566 85 / 566* 85 / 568 85 / 578* 86 / 581* 87 / 594 |
Rock Drill | 徳 | 6162 | te2 | dé | virtue; moral excellence | At 85/566: "But if you will follow this process 徳" At 85/566*: "k'o tchoung ìun te put some elbow grease into it" [Zh. 克終允徳, "in the end, he became genuinely virtuous"] At 85/568: "Not serendipity but to spread 徳 tê thru the people." At 85/578*: "iou ioung te nai ta awareness extended" [Zh. 有容,德乃大. Couvreur's translation: "Ayez le coeur large (soyez indulgent, généreux), et votre vertu sera grande." CK IV.XXI.12, p.343.] At 86/581*: "ta seu tá hiún (xxiv, 11) te í tá hiún" ["The Great Digest [is] the great lesson. Virtue and righteousness [are] the great lesson." Derived from CK xxiv, p.367. Pound uses Couvreur's tone accents that correspond correctly to pinyin ones.] At 87/594: "As the water-bug casts a flower on stone nel botro One interaction. Tê 徳 interaction. A shadow?" |
85 / 567 | Rock Drill | 陳 戒 |
339 627 |
ch'en2 chieh4 |
chén jiè |
to present admonitions |
"陳 ch'ên 戒 chiai As the pivot perceived by Y Yin" [The counsellor Y Yin "set forth admonitions" [on the subject of virtue.] |
85 / 567 | Rock Drill | 獲 自 盡 匹 夫 匹 婦 |
2412 6960 1082 5170 1908 5170 1963 |
huo4 tzu4 chin4 p'i3 fu1 p'i3 fu4 |
huò zì jìn pĭ fū pĭ fù |
get the benefit oneself all; entirely one of a pair; ordinary husband one of a pair wife |
On canto page, read vertically, right to left. [Legge: “If ordinary men and women do not find the opportunity to give full development to their ability.” SK I: 219. Pound leaves out the negative [不, bù]. The character arrangement in the source is different: "匹夫匹 婦[不]獲自盡 [pĭ fū pĭ fù [bù] huò zì jìn]. CK 131. |
85 / 567 85 / 570 86 / 582 89 / 621 97 / 696 |
Rock Drill Thrones |
貞 | 346 | chen1 | zhēn | virtue | At 85/567: "Not by vain disputations nor sitting down on a job that is done i jênn iuên 以 whereby in the long run, 貞 chên" [Zh. “Let the One man be greatly good, and the myriad regions will be rectified by him.” Legge SK I: 211]. At 86/582 it is part of the expression 篤忠貞 (Dǔ zhōng zhēn) "truthful, loyal, virtuous." At 89/621: "貞 chen, beyond ataraxia" [H. "mental tranquility." "According to the Stoics, living virtuously in accordance with nature would lead to ataraxia as a byproduct." Wikipedia. At 97/696: "all neath the moon, under Fortuna hoc signo 貞 chen (four) hoc signo" The sinograph shown in the text is chen in the first tone [zhēn], which seems to be an error. Pound made the collocation between chen in the fourth tone and fortune several times. So the sinograph should be 震 [zhèn]. |
85 / 568 | Rock Drill | 各 | 3368 | ko4 | gè | each; all; everybody | After the Shang emperor Pan Geng moved the capital to Yin, he told his subjects: 各長于厥居 [gè cháng yú jué jū] : "Seek everyone long continuance in your new abode" SK I:231. |
85 / 569 | Rock Drill | 宗 | 6896 | tsung1 | zōng | ancestor | 高 宗 Gao Zōng, 22th king of the Shang, also known as Wu Ding. |
85 / 569* | Rock Drill | 汝作礪 | 3142 6780 3909 |
ju1 tso4 li4 |
rū zuò lì |
you like; similar to; whetstone |
"Whetstone whirling to grind jòu tso li" |
85 / 569* 85 / 572* |
Rock Drill | 作 | 6780 | tso4 | zuò | come into being like; similar to; |
At 85/569*: "Whetstone whirling to grind jòu tso li" [Zh. "use you for a whetstone"] At 85/572*: "ts'oung 聰 tàn 亶 ming 明 tso iuên heóu" [Zh. "The perspicacious, sincere, and intelligent [man] becomes the great king."] |
85 / 571 | Rock Drill | 僕 | 5401 | p'u2 | pú | slave; servant | Part of the expression 罔僕 ["not a servant"]. It refers to the decision of a Shang counsellor not to serve the new dynasty (Zhou). CK III.VIII.XI.8, p.169. |
85 / 570* 85 / 571 |
Rock Drill | 罔 | 7045 | wang3 | wǎng | negative; not; | At 85/570*: "'Up to then, I just hadn't caught on.' chung wang hsien" [Zh. Zhōng wăng xiăn, "in the end, nothing was clear"] At 85/571: Part of the expression 罔僕 ["not a servant"]. It refers to the decision of a Shang counsellor not to serve the new dynasty (Zhou). CK III.VIII.XI.8, p.169. |
85 / 570* | Rock Drill | 道積 | 636 500 |
tao4 chi1 |
dào jī |
truth; method accumulate |
At 85/570*: "study with the mind of a grandson and watch the truth like a hawk taó tsi" |
85 / 571* | Rock Drill | 大會孟津 | 5943 2345 4428 1081 |
ta4 hui4 meng4 chin1 |
dà huì mèng jīn |
great assembly Meng ford |
At 85/571*: "assembled at Meng-ford tá houéi Méng tsin" |
85 / 572 | Rock Drill | 亶 | 6048 | tan3 | dǎn | sincere | Part of the expression: 聰亶明作元后 [cōng dăn míng zuò yuán hòu] "The astute, sincere, intelligent [man] makes a great king." Pound reproduced the first three characters and added the rest in transliteration. |
85 / 572 85 / 576 93 / 653 |
Rock Drill | 武 | 7195 | wu3 | wǔ | fierce; warlike | At 85/572, the ideogram refers to Wŭ Wáng, ("The Martial King"), the title of the founder of the Zhōu dynasty. At the time he leans on his halbard and makes a speech to his troops, he still has the decisive battle of Muye (1046) before him and is instructing his soldiers on how to behave in the field. At 85/576, 武 is part of the title of Ou Ting [Wŭ Dīng, the 22nd king of Shāng]. Pound refers to him by his other title, Kao Tsoung, at 85/569 and 85/570. At 94/653, the character is part of a string created by Pound: 太武子 [tài wŭ zĭ] ("very martial son"). "Blue jay, my blue jay that she should take wing in the night by the kingdom of T'ai 太 Wu 武 Tzu 子 as mentioned in Rollin." See elaborate explanation of the passage in C XCIVnn.3-7. The warlike son Pound refers to (by analogy to Rollin's Deioces), is Washington and the city that bears his name. |
85 / 573 | Rock Drill | 極 血 偏 |
484 2901 5246 |
chi2 hsueh4 pi'en1 |
jí xùe piān |
extremely blood [relations] prejudiced |
“extremely partial to blood (relations).” This is not a direct quote from CK, Pound picked and arranged the characters himself. Achilles Fang suggested that the arrangement of characters should be 血極偏 (Errata 153). |
85 / 573 | Rock Drill | 林 | 4022 | lin2 | lín | forest | "Chéou's host was like a forest in Mu plain 林 quasi silvam convenit [L. "assembled like a forest"] |
85 / 573* | Rock Drill | 若林 | 3126 4022 |
jo4-5 lin2 |
rùo lín |
like; as forest |
"Chéou's host was like a forest in Mu plain 林 quasi silvam convenit jo lin." |
85 / 568 | Rock Drill | 居 | 1535 | chü1 | jū | dwelling | After the Shang emperor Pan Geng moved the capital to Yin, he told his subjects: 各長于厥居 [gè cháng yú jué jū] : "Seek everyone long continuance in your new abode" SK I:231. |
85 / 568 86 / 581* |
Rock Drill | 厥 | 1680 | chueh2 [Fr. kìue] |
jué | personal pronoun your |
At 85/568: After the Shang emperor Pan Geng moved the capital to Yin, he told his subjects: 各長于厥居 [gè cháng yú jué jū] : "Seek everyone long continuance in your new abode" SK I:231. At 86/581*, it is part of the phrase 既 厥 心 [jì jué xīn, "all your heart"] which Legge translates as: "exert your mind to the utmost." SK, II: 577. Couvreur translates the phrase as: "donner toute votre application" CK IV.XXIV.15, p.369. Pound combines sinographs for jì and xīn with transcription for jué. "既 kiue sin (xxiv, 15) 心" |
86 / 581* | Rock Drill | 用 | 7567 | yung4 [Fr. ióung] |
yòng | useful | At 86/581*: "Not in two minds 端 jóung touan [Zh. yùng dūan, "useful principles"]. The "jóung" should read "ióung." |
85 / 568 | Rock Drill | 盤 | 4903 | P'an2 | pán | Pan Geng | Pan Geng, the 19th king of the Shang. He moved the capital from Bo to Yin and changed the name of the dynasty to Yin. |
85 / 568 | Rock Drill | 于 | 7592 | yü2 | yú | to proceed | After the Shang emperor Pan Geng moved the capital to Yin, he told his subjects: 各長于厥居 [gè cháng yú jué jū] : "Seek everyone long continuance in your new abode" SK I:231. |
85 / 569 | Rock Drill | 高 | 3290 | Kao1 | gāo | noble | 高 宗 Gao Zōng, 22th king of the Shang, also known as Wu Ding. |
85 /569 | Rock Drill | 慮 | 4292 | lü4 | lǜ | consider | Part of the expression 慮時 [lù shí] ("consider the time") |
85 / 572 | Rock Drill | 聰 | 6196 | ts'ung1 | cōng | astute | Part of the expression: 聰亶明作元后 [cōng dăn míng zuò yuán hòu] "The astute, sincere, intelligent [man] makes a great king." Pound reproduced the first three characters and added the rest in transliteration. |
85 / 573 85 / 573* |
Rock Drill | 齊 | 560 | ch'i2 [Fr. t'si] |
qí | adjust | "止 chèu 齊 t'si nài tcheù t'si [Zh., "stop, adjust, then stop, adjust."] "Wu [Wang]'s speech to the army continues with instructions on how to fight: 'In today's business, do not advance more than six blows, or seven blows; and then stop and adjust your ranks.'" C LXXXV n.147, p.476. |
85 / 573 | Rock Drill | 瘝 | 3560 | kuan1 | guān | distress | Part of the grouping: 恫瘝乃身 [dòng guān năi shēn] “share in another’s pain as if it were yours.” (CK 235) |
85 / 573 85 / 573* 85 / 578* |
Rock Drill | 乃 | 4612 | nai3 | nǎi | and; but; then your |
At 85 / 573* "nài tcheù t'sì" [Zh. "then stop, adjust"] Part of the grouping: 恫瘝乃身 [dòng guān năi shēn] “share in another’s pain as if it were your own.” (CK 235) At 85/578*: "iou ioung te nai ta awareness extended" [Zh. "be generous and your virtue will be great"]. Pound works with Couvreur's translation of the passage: "Ayez le coeur large (soyez indulgent, généreux), et votre vertu sera grande." CK IV.XXI.12, p.343. |
85 / 578* | Rock Drill | 學古入官 | 2779 3447 3152 3552 |
hsüeh2 ku3 ju4 kuan1 |
xué gŭ rù guān |
study antiquity to become public servant |
At 85/578*: "Hio kòu jou kouàn XX.16 Get the mot juste before action." The line in English is not a translation or comment on the Chinese, but a continuation: "Étudiez l'antiquité avant d'entrer en charge, délibérez sur les affaires avant de prendre votre décisions;" CK IV.XX.16, p.336. |
85 / 573 | Rock Drill | 恫 | 6618 | t'ung2 | dòng | pain; grief | Part of the grouping: 恫瘝乃身 [dòng guān năi shēn] “share in another’s pain as if it were yours.” (CK 235) |
85 / 574* | Rock Drill | 無於水 | 7180 7643 5922 |
wu2 yu2 shui3 [Fr. ôu iu chouèi ] |
wú yú shuĭ |
not in water | "not water, ôu iu chouèi 民 min 監 kién There be thy mirrour in men." Part of the quote: 無於水 […] 民監 [wú yú shuĭ […] mín jiàn] "not in water, reflect yourself in people." CK IV.X.12, 252. |
85 / 575* | Rock Drill | 其澤 | 525 277 |
ch'i2 che2 [Fr. k'i tche ] |
qí zé |
to benefit others | At 85/575*: "nullus non se sociavit (tien4) k'i tche, ut benefaceret." [L. "All of them (past emperors) united their action (with that of heaven) to do good." CK IV.XIV.8, p.284.] Arguably the (tien4) is actually t'ien1 [Zh. "heaven"] as shown in CK 284: 天其澤 (tiān qí zé) |
85 / 575* 99 / 722* |
Rock Drill Thrones |
天 | 6361 | t'ien1 | tiān | Heaven | At 85/575*: "nullus non se sociavit (tien4) k'i tche, ut benefaceret." ["All of them (past emperors) united their action with that of heaven to do good." CK 284.] Arguably the (tien4) is actually t'ien1 [Zh. "heaven"] as shown in CK 284: 天其澤 (tiān qí zé) At 99/722* "tien t'ang2 hsin1 li3-5" [Zh "Heaven's temple is in the heart" (C XCIXn.79)] SE 87. |
85 / 576* | Rock Drill | 不贰適 | 5379 1752 5822 |
pu4 erh4 shi4 [Fr. pou éul cheu] |
bù èr shì |
does not go both ways | At 85/576*: "The arrow has not two points. 贰 pou éul cheu pu erh4" |
86 / 582 | Rock Drill | 常 | 221 | ch'ang2 | cháng | Mathews' definitions do not apply in this case. Pound refers to 大常 'The Great Chang' the supreme imperial banner of the Zhou dynasty. See passage in canto: "Their names are banner'd, year'd on the T'ai Tch'âng the 常 tch'âng." |
|
86 / 586 91 / 633 96 / 676 |
Rock Drill Thrones |
震 | 315 | chen4 | zhèn | terrifying shock; fear; awe |
At 86/586: "Man under Fortune, CHEN 震" At 91/633: "震 timing the thunder" At 96/676: "all under the moon is under Fortuna 震 CHEN" |
99 / 729 | Thrones | 兆 | 247 | chao4 | zhào | sign, omen | "兆 an omen" |
89 / 623 105 / 766 |
Rock Drill Thrones |
機 | 411 | chi1 | jī | Changes, motions. The moving power of nature. |
In The Great Digest, Pound translated the character as “the seed of movement [semina motuum, the inner impulse of the tree]" CON 59. See also C LXXXIX n. 252. |
108 / 787 | Thrones | 畿幣 | 412 5103 |
chi2 pi4 |
jī bì |
Imperial domains silks, coins |
Zh. 畿幣 "royal tax." |
86 / 581 86 / 581* |
Rock Drill | 既 | 453 | chi4 (Fr. ki) |
jì | all; entirely | Part of the phrase 既 厥 心 [jì jué xīn, "[with] all your heart"], which Legge translates as: "exert your mind to the utmost." SK, p.577. CK IV.XXIV.15, p.369. Pound combines sinographs for jì and xīn with transcription for jué. "既 kiue sin (xxiv, 15) 心 Mencius chi4 (453, Mathews)" Pound may refer to Mencius, Book IV "Le Low" I.5 (Four Books, p.688-9). Legge translates 既 as "to the utmost." |
85 / 571* 105 / 767 |
Thrones | 稷 | 504 | chi2 | jì | millet | Part of the name of Hòu Jì, (Lord of Millet) culture hero who introduced millet into China before the Xia dynasty. He was an ancestor of the Ji family, who founded the Zhou dynasty. At 85/571* that had from Heou Tsi under Shun by the three streams, the three rivers" At 105/767: "Hou Je 稷 stando nel Paradiso Terrestre 后" |
98 / 707 | Thrones | 棄 | 550 | ch'i4 | qì | to reject, to discard; | Part of the expression 棄 捨 [qì shĕ] "rejected [or] gave away." "Is the Bhud likely to return for these harridans? having had his palace with court yards and a dragon verandah, plus a feng-ko presumably furnished with phoenix and he ch'i'd 'em or she'd 'em 棄 捨 Will you now bait him with nunneries?" |
98 / 710 | Thrones | 氣 | 554 | ch'i4 | qì | breath | Here, Pound collocates the character for "morality" (yì) with that for "breath" (qì) and follows with "from Kati to Kang Hi/ two 1/2s of a seal." |
85 / 577 85 / 579 86 / 581 |
Rock Drill | 教 | 719 | chiao1 | jiāo | to teach, to instruct | At 85/577: "Invicem docentes 胥 siu M2835 hsü, in the first tone that is Sagetrieb 教 kiaó. Chiao, 1-4" The passage can be rendered as: "teaching one another 教胥 [jiāo xū], that is 'Sagetrieb,' the oral tradition." At 86 / 581: Part of the expression 典教 簡 [diăn jiāo jiăn] "receive, instruct, elect." A personal selection of characters chosen from CK IV.XVIII.19, p.317. The present translation follows Couvreur and Legge. |
86 / 581 | Rock Drill | 簡 | 837 | chien3 | jiǎn | to select; choose; elect | Part of the expression 典教 簡 [diăn jiāo jiăn] "receive, instruct, elect." A personal selection of characters chosen from CK IV.XVIII.19, p.317. The present translation follows Couvreur and Legge. |
85 / 574 | Rock Drill | 監 | 839 | chien1 | jiān | to reflect, mirror to inspect; to oversee |
"not water, ôu iu chouèi 民 min 監 kién There be thy mirrour in men." Part of the quote: 無於水 […] 民監 [wú yú shuĭ […] mín jiàn] "not in water, reflect yourself in people." CK IV.X.12, 252. |
93 / 649 | Rock Drill | 見 | 860 | chien4 | jiàn | to see | At 93/649: "Plus the luminous eye 見 chien4" |
98 / 711 | Thrones | 錢 | 921 | ch'ien2 | qián | money, wealth | "Filial piety is very inclusive: it does not include Family squabbles over 田 land 錢 money, etcetera Or pretendings." |
93 / 649 95 / 664 |
Rock Drill | 近 | 1061 | chin4 | jìn | near; to approach | At 93/649 the character is part of the expression 力行近乎仁 ("lì xíng jìn hū rén") which Pound translates in the next line as "energy is near to benevolence." (The Unwobbling Pivot XX.10 in CON 155). In Legge's version, the aphorism reads "to practice with vigor is near to magnanimity" (The Doctrine of the Mean XX.10 in Four Books 386.) "Magnanimity" or "benevolence" ( 仁 rén) is the main attribute of the ideal man. At 95/664 Pound takes up part of the statement from 93/649: 近乎仁 (jìn hū rén "near to benevolence") "That the crystal wave mount to flood surge 近 chin4 乎 hu1 仁 ren2 the light there almost solid." |
86 / 587 | Rock Drill | 禽 | 1100 | ch'in2 | qín | bird | Component of Bó Qín's name, the prince of Lu under the reign of King Chéng of Zhōu [周成王] |
97 / 695 97 / 696 |
Thrones | 親 | 1107 | ch'in1 | qīn | parents; relatives; affection; bond love of people |
At 97/695: ""New fronds, novelle piante 新 what ax for clearing?" 親 ch'in 旦 tan 親 ch'in οἶνοσ αἰφιλοψ the gloss, probably, not the colour." The context of the characters shows that Pound is looking at the colours of dawn, which prompts a more analytical understanding of 親, away from its dictionary meaning. The radical on the left ("growing tree" as Pound understands it, see CON 96) is also included in the word 新 (xīn, new) above, whereas the one on the right is 見 (jìan, to see). The possible translation of the line could be: "looking at the new plants at sunrise." Pound thus seems to propose an analogy between 日新 and 親旦 as ideas for daily renewal. At 97/696, it is part of the expression 親以為寳仁 親 [qīn yĭ wéi băo rén qīn ]. "仁 為 親 親 寳 以" Read vertically, right to left. Abridged from the Da Xue 13: 亡人 無以為寶,仁親以為寶, which Pound translated: "The lost man does not treasure jewels and such wealth, counting his manhood and love of his relatives the true treasure" (CON, 75; C 97n.180). In the canto, Pound replaced the subject 人 (man) with 親 (parents, relatives; affectionate bond). The canto passage could thus be translated as: "parents regard benevolence and affection as treasure." |
89 / 610 98 / 711 98 / 712* |
Rock Drill Thrones |
經 | 1123 | ching1 (king) | jīng | upright; just; classic books |
At 89/610, it is part of 書經 [shū jīng] the title of The Book of Documents, called in Pound's time "The Book of History" or "The History Classic." "To know the histories 書 經 to know good from evil And know whom to trust. At 98/711: "'Parents naturally hope their sons will be gentlemen.' 正 cheng 經 king The text is somewhat exigeant, perhaps you will consider the meaning of cheng 正 king 經 from Kung's porch 門 men3 and not cheat the administration." In his summary of the Sacred Edict in canto 98, Pound introduced a digression inspired by Baller's editorial comment to "Parents naturally hope their sons will be gentlemen" (正經人, chèng jīng rén, "correct, upright person"). Baller points out that 正經 is normally understood in the Confucian sense, as general rectitude; nevertheless, the Edict stresses behaviour, not principle: "Cheating the administration" is an act that will destroy parents' hopes and is therefore unfilial. See Baller 5-6; Nicholls in G 59-60. However, Pound asks the readers to consider the Confucian perspective and also that 正經 could also mean "the right classic" - he refers to this meaning again at 98/712 when he writes: "That the books you read shall be cheng king ut supra" [L. as above] |
85 / 575 88 / 601 98 / 711 110 / 801 |
Rock Drill Thrones Drafts and Fragments |
敬 | 1138 | ching4 | jìng | to honour; respect be reverent |
At 85/575: "敬 and you can know the sincere" At 88/601: "Not un-man, my Estlin, but all-men as 敬 ching in the 4th tone To respect vegetal powers Or 'life however small' (Hindoustani)." At 98/711: "敬 reverence and τὸ καλόν order 孝" At 110/801: "The marble form in the pine wood The shrine seen and not seen From the roots of sequoias pray 敬 ching4 pray There is power" |
98 / 709 | Thrones | 情 | 1170 | ch'ing2 | qíng | affections; feelings; desires | "that his feelings have the colour of nature en1 恩 ch'ing2 情" Wellen observed that the character is made of two components: on the left side, the radical for "heart" and on the right, the character serving as "blue" (sky, mountain) or "green" (describing grass, plants). See W 70; C XCVIII nn.101,103. |
53 / 268 53 / 274 56 / 309 |
Chinese History Cantos | 周 | 1293 | chou1 [tcheu] | zhōu | The Zhou Dynasty (1100-771 B.C.). | |
96 / 679 | Thrones | 朱 | 1346 | chu1 | zhū | red |
Part of the expression 紫之奪朱 [zĭ zhī duó zhū] "purple spoils vermillion" (The Analects 17.18 in CON 277). Chin translates Confucius' saying as: [I hate the thought of] purple assuming the place of vermillion" (291). Chin explains that regional rulers of the Warring States period used purple in their ceremonies instead of the traditional red used by the Zhou dynasty. Confucius saw that as a degradation and pretense. |
85 / 564* 85 / 566* 85 / 570* 107 / 780 |
Rock Drill Thrones |
終 | 1500 | chung1 [tchōung] |
zhōng | end | At 85/564: "II.9 have scopes and beginnings tchōung chèu" [Zh. 終始 "ends (and) beginnings"] [The Great Digest I.3: "Things have roots and branches; affairs have scopes and beginnings. To know what precedes and what follows is nearly as good as having a head and feet" CON 29.] At 85/566* "k'o tchoung ìun te put some elbow grease into it" [Zh. "In the end, he became genuinely virtuous"] At 85/570*: "'Up to then, I just hadn't caught on.' chung wang hsien" [Zh. 終罔顯, "in the end, nothing was clear."] At 107 / 780: "Sapiens incipit a fine 終始" [L. "a wise man begins at the end"; arguably, the order of the characters should be reversed: as they stand, they mean "ends at the beginning."] |
53 / 272 56 / 308 |
Chinese History Cantos | 仲尼 | 1505 4654 |
chung4 ni2 |
zhòng ní | Confucius's courtesy name was 仲尼, (Zhòngní), "second son." | |
86 / 582 | Rock Drill | 忠 | 1506 | chung1 | zhōng | loyal, faithful | Part of the expression 篤忠貞 (dǔ zhōng zhēn) "truthful, loyal, virtuous." |
97 / 703 | Thrones | 倦 | 1641 | chüan4 | juàn | tired, weary, fatigued | Part of the expression 無倦 (wú juàn) "tireless" (Confucius, Analects 13.I.2). In the canto, Pound includes his own translation of the passage: "Don't lie down" [on the affairs of government]. CON 248. |
85 / 577 | Rock Drill | 俊 | 1727 | chün4 | jùn | superior, handsome, refined, eminent | "Train the fit men 明 mîng ngò tsiun 俊 XVI.20 chun4 1727. Mat." [Zh. 明我俊 [民] [Míng wŏ jùn [mín]. CK IV.XVI.20, p.306. Legge: “bring to light our men of eminence.” SK II:485]. |
98 / 709 99 / 730 |
Thrones | 恩 | 1743 | en1 | ēn | mercy, grace | Pound used this character as the title-page seal in Thrones. C XCIXn. 143. At 98/709: "that his feelings have the colour of nature en1 恩 ch'ing2 情" [恩 here might serve as a reference to himself, since it is part of his own name transcribed into Chinese: Pou4 ("wild cat") en1 ("man with heart, imprisoned") and te2 (virtue). (See Grieve, 1983, 22). Pound also usually referred to himself in the third person in his private letters. At 99/730: "everything that wd/ bring up esprit de corps en1 恩 trained his officers not to slant government and to be ready for anything." Pound's interpretation of 恩 as "esprit de corps" may have been inspired by his analysis of the character: the upper radical shows a man imprisoned, whereas the radical below means "heart" (See W 73). The prison in this case is the commitment to the group. |
85 / 576 85 / 576* |
Rock Drill | 贰 | 1752 | erh4 [Fr. eul] |
èr | double | "The arrow has not two points. 贰 pou éul cheu pu erh4" [Zh. 不贰適, 不贰 (bù èrh shì; bù èrh), "does not go both ways. Not double"]. Pound shifted the romanization spelling from Couvreur's French to Mathews. CK XIV.IV.15, p.285. |
99 / 719 | Thrones | 法 | 1762 | fa3 | fǎ | law | "Heaven, man, earth, our law as written not outside their natural colour, water, earth and biceps, fa3-5 lu 法" Terrell commented that the 法 character has three components: "water," "earth," and "biceps." C XCIX n.41. The "lu" transcription may refer to the state of Lu [魯], home to both Confucius and Mencius, who is referred to, a few lines above. |
99 / 719* | Thrones | 浮薄 | 1906 5326 |
fou2 po2-5 |
fú bó |
to float; drift thin; poor; mean |
the teacher's job is not just filling paper with detours nor in dull float (fou3 po2-5) [It is possibly fou2, not fou3]. |
99 / 720* | Thrones | 桐 | 6619 | t'ung2 | tóng | Aleurites cordata, a species of candlenut tree | "Phoenix to t'ung tree" |
99 / 721* | Thrones | 不可信 | 5379 3381 2748 |
pu4 k'o3 hsin4 |
bù kĕ xìn |
not may trust |
"(The Papist did help with the calendar pu k'o hsin)" Of heaven, earth and of the things without shadows, Cut the cackle and do not believe 'em." [Zh. "may not trust" SE 85.] |
99 / 722* | Thrones | 齒齷齪 | 1037 7163 1287 |
chih3 wo4 ch'uo4 |
chĭ wò chuò |
[gnash] teeth paltry; mean; vile; dirty |
"But down on the word with exactness against gnashing of teeth (upper incisors) chih, chih! Wo chih3 chih3 wo4 wo ch'o ch'o, paltry yatter wo4-5 wo4-5 ch'o4-5 ch'o4-5 paltry yatter." [Phrase in the source refers to usurers: "or lend to (such a) man, either money or grain on compound interest, [...] the community gnash their teeth at men of this class" SE 34. The rest of the passage seems to be inspired by the sinograph for "teeth" that can be found as a component in wò and chùo.] See also Kindellan G 101. |
99 / 721* | Thrones | 心術害 | 2735 5889 2015 |
hsin1 shu4-5 hai4 |
xīn shù hài |
mind craft: skill injure |
"Better physical poison than brain wash hsin1 shu4-5 hai4" [Zh. "techniques to damage the mind."] See: "Just think, these latter do but injure people's bodies: these heresies and heretical sects are devices for injuring people's minds." SE 86. |
99 / 723* | Thrones | 衙門 | 7224 4418 |
ya2 men2 |
yá mén |
administrative office; residence of a bureacrat |
"in and out of the yamen, horning in on officials mediate hand-outs and hand-overs” |
99 / 724* | Thrones | 這樣的人 | 265 7256 6213 3097 |
che4 yang4 ti4-5 jen2 |
zhè yàng de rén |
in this way genuine; real man |
"& and not one jot of decency in his conduct a mere dribble with an ex-mortar-board label che yang ti jen" [Baller: "A fellow of this kind," SE 6.3 p.66.] |
99 / 724* | Thrones | [下]流 | 2520 4080 |
[hsia4] liu2 |
[xià] liú | low class; despicable |
"a low flow and a liu2 flow" |
99 / 724* | Thrones | 秀才 | 2803 6660 |
hsiu4 t'sai2 |
xiù cái |
outstanding talent; ability |
"hsiu ts'an in the home […] Ability as grain in the wheat ear" "'grain in the wheat ear' is an analysis of the xìu character: 禾, "grain"; 乃, "be." "Ts'an" is a printing error. Read "ts'ai." |
99 / 724* | Thrones | 官長 | 3552 213 |
kuan1 ch'ang2 |
guān zhăng |
official magistrate |
"kuan1 ch'ang2 in office" [ch'ang2 should be chang3 See Mathews 3552.92] |
99 / 725* | Thrones | 好心 | 2062 2735 |
hao3 hsin1 |
hăo xīn | good mind; heart |
"excellence is from learning hao hsin2" [hsin2 should read hsin1] |
99 / 725* | Thrones | 惡 | 4809 | o4-5 | è | evil; vicious | "excellence is from learning hao hsin2 O4-5 from ignorance, foulness" Notice the components in the sinograph: [Zh. 亞, "inferior" and 心 "mind"]. |
99 / 725* | Thrones | 壞 | 2232 | huai4 | huài | rotten; ruined; spoilt | "Complement, focus, or ruin, huai, tone four." |
99 / 725* | Thrones | 噭 | 685 | chiao4 | jiào | wail; sob; cry | "not with sissified fussiness (chiao1) always want your own way" Pound's interpretation of SE 120: "But unfortunately your one idea is to pet them [children], and fondle them, and to give them everything for which they ask, for fear they should cry." The "chiao" character has the first tone in Mathews. |
99 / 725* | Thrones | 想一想 | 2564 3016 2564 |
hsiang3 i1 hsiang3 |
xiăng yī xiăng |
to think one |
"Officials exist in time. You are fairly unconscious hsiang i hsiang" [Zh. "Give it a little consideration," see Baller in SE 153. |
99 / 726* | Thrones | 銷奏 | 2611 6808 |
hsiao1 tsou4 |
xiāo zòu |
expenditure memorial |
"but in muddle and incomprehension the contemplation of outlay hsiao4 tsou (four) memorial" [Hsiao4 should be hsiao1 (C XCIX n.106). Baller translated the characters as "memorial of outlay" SE 152.] |
99 / 726* | Thrones | 考成 | 3299.16 379 |
k'ao3 ch'eng2 |
kăo chéng |
settlement between superior and subordinate | "the k'ao ch'eng is according to harvest, the tax as a share of something produced." [Baller translates the phrase as "settlement between himself and his superiors" SE 153. In his note he adds: "The k'ao-ch'eng (考成) is the sum due according to the harvest. The local official notifies his superior what sort of harvest has been reaped in his district; [...]. The amount of money or grain due according to the report is the k'ao-ch'eng." SE 153n.1.] |
99 / 727* | Thrones | 田地 | 6362.6 | t'ien2 ti4 |
tián dì |
arable land | "Thru the ten voices of the tradition the land has been ploughed t'ien2 ti4" |
99 / 727* | Thrones | 樣徵 | 7256 358 |
yang4 cheng1 |
yàng zhēng |
pattern; manner to levy taxes |
The right pattern of levy is yang4 cheng1 id est: for use" |
99 / 727* | Thrones | 雍 | 7554 | yong1 | yōng | harmony | "Ancestral spring making breed, a pattern yong 2 2 3" Possible reference to Yongzheng Emperor's wenli [literary style] text, chapter 2. The character is included at SE 187. Baller's rendition of SE 2.2: "All these members of the same clan are like a head of water, which, (though) it flows forth into a large number of streams is, after all, the water of a single spring: or, to the many branches and countless leaves of a tree, which all spring from the same root. [...] You see they speak of filial reverence, then of brotherly love, and immediately after that use the word 'harmony.' This no doubt is just because all the clan are descended from the one ancestor." SE 20. |
99 / 727* | Thrones | 糧 | 3944 | liang2 | liáng | taxes in kind grain |
"and there have been taxes in kind, and by (liang2) measure" |
99 / 728* | Thrones | 昭 | 236 | chao1 | zhāo | bright; clear; obvious | "Harmony is in the proportion of branches as clarity (chao1)" |
99 / 729* | Thrones | 聚 | 1581 | chu4 | jù | assemble; meet; converge | "Their powers converging (chu four assemble There is a must at the root of it" |
99 / 729* | Thrones | 勿慕奇贏倍利 | 7208 4587 514 7483 5000 3867 |
wu4 mu4 ch'i2 ying2 pei4 li4 |
wù mù qí yíng bèi lì |
do not desire; miracles; to gain; double; interest |
"wu2 mu ch'i2 ying2 pei4 li4 (interest) not for a quick buck at high interest" [wu2 should be wu4] |
99 / 731* | Thrones | 交 | 702 | chiao1 | jiāo | to communicate friendship |
"Be friends with straight officers chiao1 communicate" |
103 / 755* | Thrones | 時乂 | 5780 2934 |
shih2 i4 [Fr. cheu i] |
shí yì |
time; season to govern |
"Heaven made hearing and seeing men have the rule cheu i regent" [Couvreur, Annales de la Chine, 104. See also translation at M 2934. |
99 / 732* | Thrones | 福人 or 夫仁 |
1978 3097 or 1908 3099 |
fu2 jen2 or fu1 jen2 |
fú rén or fū rén |
blessed man or man of perfect virtue |
"The fu jen receives heaven, earth, middle and grows." [In the absence of sinographs and tones, Pound's meaning is unclear here. The second variant in M/1908a.] |
99 / 729* | Thrones | 農桑 | 4768 5424 |
nung2 sang1 |
nóng sāng | to farm mulberry tree |
"to sprout in season and have trees for your silk-worms" |
101 / 746* | Thrones | 2dto – 1mba | exorcist | "and the 2dto – 1mba's face (exorcist's) muy simpático" |
|||
99 / 724* | Thrones | 敗類 | 4866 4244 |
pai4 lui4 |
bài lèi |
ruined, rotten class, category |
"che yang ti jen a low flow and a liu2 flow a rice dog-head pai lui for ruin" [Zh. bài lèi, "degenerate rascal." The components of lui4 ["A fellow of this kind, although a Licentiate in name, is but a worthless rascal; one of the class who disgraces the Schools." Baller at SE 66.] |
99 / 722* | Thrones | 活佛 | 2401 1982 |
huo2-5 fu2-5 |
huó fó |
living Buddha |
"Two incarnations in every home huo4-5 fu2-5" [SE 86. The tone for huo is 2-5 not 4-5.] |
99 / 722* | Thrones | 天 堂 心 裏 |
6361 6107 2735 3865 |
tien1 t'ang2 hsin1 li3 |
tiān táng xīn lĭ |
heaven hall heart inside |
"Kuang Kuang Saith Khaty ming ming tien t'ang2 hsin1 li3-5" [Zh "Heaven's temple is in the heart" C XCIXn.79 ] The romanizations seem to be an analogy to Kati's phrase "a man's paradise is his good nature" quoted in canto 93. See also Kindellan, G 99. Sinographs in this order in SE 87. "Saith Khaty" should be further down the page, as it is connected to tiān táng xīn lĭ, not guāng míng.] |
98 / 709 99 / 718* |
Thrones | 風 | 1890 | feng1 | fēng | wind, breath | "Earth and water dye the wind in your valley tso feng 風 tso feng suh" Pound refers to the passages in the SE 99: [呌]做風 [[jiào] zùo fēng, "known as 'breath of nature'"] and 風俗 [fēng sú, "manners and customs" ]. Pound compressed the two phrases into one, using both meanings of fēng – the line can be translated as: "as wind, 風, as custom." In his footnotes to the source text, Baller wrote: "All this [local differences] is the result of climatic influences ("lit., imbued with the wind breath of water and soil," 99n.1); hence it is spoken of as 'Feng' (or Breath of Nature). Feng (風) is held to concern disposition, action and speech; suh (俗) local preference and usage. Used together they form a very elastic term, sometimes meaning 'custom, usage,' and at other times the outcome of custom – public morality. The Chinese attach great importance to the influence of climate and locality on character; suh (俗) is composed of 'man' and 'a valley''' (Baller 99n.2). At 99/718*: "Peace comes of good manners feng1 su2-5 li feng" |
98 / 707 99 / 722 100 / 738 |
Thrones | 佛 | 1982 | fu2 | fó | Buddha; Buddhists | At 98/707: "佛 As for these Bhud-foés they provide no mental means for Running an empire, nor do taoists" At 99/722: "2 incarnations in every home huo2-5 fu2-5 佛 ["two incarnations of the Buddha"] and you go up hill to seek wooden ones." Reference to the SE: "If men were aware that at the present time there are two Living Buddhas [their parents] placed in their own homes, why need they go elsewhere to worship on the mountains and to seek happiness from idols?" C XCIXn.76. Further down the page, Pound comments: "Bhud: Man by negation" which refers to the character 佛: the left radical is "man" and the right is a negative. See Kindellan in G 100. At 100/738: "the 佛 fu2-5 provide no mental means for running an empire" |
56 / 309 | Chinese History Cantos | 漢 | 2039 | Han4 | hàn | Han (dynasty) | |
112 / 804 | Drafts and Fragments | 玉河 | 7666 2111 |
yu4 Ho2 |
yù hé |
jade river; stream |
Part of the expression 玉河 [yù hé, "Jade stream"] |
86 / 587 | Rock-Drill | 和 | 2115 | he2 (Fr. houo) |
hé | peace; harmony; conciliation | Part of 義和 [Yì Hé, "righteousness" and "harmony") the name of an uncle of Píng Wáng of Zhou, who was a valuable aid to the administration. Píng Wáng was the son of Yōu Wáng. "King Jou killed by barbarians i 義 和 Houo in angustiis me defendisti" [L. "you defended me in times of trouble"] |
85 / 564* 85 / 571* 85 / 572* 105 / 767 |
Rock Drill Thrones |
后 | 2144 | hou4 [Fr. heóu] |
hòu | ruler; sovereign | At 85/564*: "wei heou Σοφία" [Zh. and H. "only ruler" "wisdom"] At 85/571* Part of the name of Hòu Jì, (Lord of Millet), a culture hero who introduced millet into China before the Xia dynasty. He was an ancestor to the Ji family, who founded the Zhou dynasty. "that had from Heou Tsi under Shun by the three streams, the three rivers" At 85/572*: "ts'oung 聰 tàn 亶 ming 明 tso iuên heóu" [Zh. "cōng dăn míng zùo yuán hòu" – "the perspicacious, sincere, and intelligent [man] becomes the great king."] Αt 105/767: Reference to Hòu Jì, (Lord of Millet). "Hou Je 稷 stando nel Paradiso Terrestre 后" |
85 / 578 | Rock Drill | 厚 | 2147 | hou4 | hòu | good | Part of the expression 生厚 "[people are] born good" CK.IV.XXI.14, p.343. |
85 / 578* | Rock Drill | 有容德乃大 | 7533 7560 6162 4612 5943 |
yu3 yung2 te2 nai3 ta4 |
yŏu róng dé năi dà |
have tolerance virtue and>great |
At 85/578*: "iou ioung te nai ta awareness extended" [Pound works with Couvreur's translation of the passage: "Ayez le coeur large (soyez indulgent, généreux), et votre vertu sera grande." CK IV.XXI.12, p.343]. |
85 / 578* 86 / 581* |
Rock Drill | 大 | 5943 | ta4 | dà | great | At 85/578*: "iou ioung te nai ta awareness extended" [Zh. "have tolerance and your virtue will be great"] At 86/581*: "ta seu tá hiún (xxiv, 11) te í tá hiún" [Zh. "The Great Digest [is] the great lesson. Virtue and righteousness [are] the great lesson" Derived from CK IV.XXVIII.11, p.367. Pound used Couvreur's tone accents that correspond to pinyin ones. |
86 / 581* | Rock Drill | 訓 | 2914 | hsün4 Fr. [híun] |
xùn | lesson; instruction; teaching | At 86/581*: "ta seu tá hiún (xxiv, 11) te í tá hiún" [Zh. "The Great Digest [is] the great lesson. Virtue and righteousness [are] the great lesson" Derived from CK IV.XXVIII.11, p.367. Pound used Couvreur's tone accents that correspond to pinyin ones. |
85 / 564* | Rock Drill | 惟 | 7066 | wei2 | wéi | only | At 85/564*: "wei heou Σοφία" [Zh. and H. "only ruler" "wisdom"] |
93 / 649 95 / 664 |
Rock Drill | 乎 | 2154 | hu1 | hū | to; at; in; from | At 93/649, it is part of the expression 力行近乎仁 ("lì xíng jìn hū rén") which Pound translates in the next line as "energy is near to benevolence." (The Unwobbling Pivot XX.10 in CON 155). In Legge's version, the aphorism reads: "to practice with vigor is near to magnanimity" (The Doctrine of the Mean XX.10 in Four Books 386.) "Magnanimity" or "benevolence" ( 仁 rén) is the main attribute of the ideal man. At 95/664 Pound takes up part of the statement from 93/649: 近乎仁 (jìn hū rén "near to benevolence") "That the crystal wave mount to flood surge 近 chin4 乎 hu1 仁 ren2 the light there almost solid." |
98 / 713 | Thrones | 忽 | 21194 | hu1 | hū | to disregard; be careless or indifferent | "(In 1670 Kang Hsi) whereto Iong Ching: 'That you should hear it unblurred' 毋忽" [Zh. wú hū, "don’t disregard" C XCVIII n.176, 177]. |
79 / 574 | Rock Drill | 皇 | 2283 | huang2 | huáng | sovereign | Part of the expression 土中旦曰配皇 (tŭ zhōng dàn yūe pèi huáng) which can be translated as: "the centre of the land, Dan [Duke of Zhou] said, [is] worthy of a sovereign." The character arrangement is Pound's. |
94 / 656 | Rock Drill | 惠 | 2339 | Hui4 | huì | Proper name 梁惠 (Líang Hùi) ruler of the Wei state (386-371 BC). | |
85 / 575 | Rock Drill | 火 | 2395 | huo3 | huǒ | flame; fire | "XIII, 9 k’i p’eng 其 朋 Odysseus “to no man” 火 tcho" [Zh. 其朋 [....] 火灼 [qí péng ... húo zhuó] “One’s friend [...] fire burn.” The advice of the Duke of Zhou to Chén Wáng is not to be partial to his friends, as his example will be imitated and spread like fire. CK IV.XIII.9, p.272. Pound comments by referring to Odysseus, whose character had been described in canto 85: “Liking some, disliking others, doing injustice to no man.”] |
85 / 575 | Rock Drill | 灼 | 1256 | cho2 [Fr. tcho] |
zhuó | to burn | "XIII, 9 k’i p’eng 其 朋 Odysseus “to no man” 火 tcho" [Zh. 其朋 [....] 火灼 [qí péng ... húo zhuó] “One’s friend [...] fire burn.” The advice of the Duke of Zhou to Chén Wáng is not to be partial to his friends, as his example will be imitated and spread like fire. CK IV.XIII.9, p.272-3. Pound comments by referring to Odysseus, whose character had been described in canto 85: “Liking some, disliking others, doing injustice to no man.”] |
86 / 580 | Rock Drill | 詳 | 2579 | hsiang2 | xiáng | to examine with care and in detail | "And Brancusi repeating: je peux commencer une chose tous les jours, mais fiiniiiir 詳 hsiang2 xvii,7" [Fr. I can start a thing every day but fiiiniiish." Zh. 詳 "Examinez attentivement" in CK IV.XVII.7, p.310. |
98 / 711 | Thrones | 孝 | 2601 | hsiao4 | xiào | filiality | At 98/711: "敬 reverence and τὸ καλόν order 孝" |
98 / 708 99 / 715* |
Thrones | 小 | 2605 | hsiao3 | xiǎo | small; insignificant | At 98/708: Part of the phrase 小人 [xiăo rén, "despicable fellow"] "The celestial wants your small change? Or bears grudge when he does not get it? (cf Gemisto) a hsiao jên? 小 人" Pound quoted Gemisto Plethon in canto 23: "never with this religion/ Will you make men of the greeks" (23/107). The religion Plethon referred to is Christianity, whereas the "despicable fellow" in canto 98 is Buddha. At 99/715* "His government is our government yao2 high, hsiao3 dawn" [Arguably, "dawn" should be "down"] |
98 / 708* | Thrones | 話頭 | 2215 6489 |
hua4 t'ou2 |
huà tóu | talk first |
At 98/708*: "hua4 t'ou2 … these tongue words! The maker of words ascending, whites of bones beneath." [Baller: "All this talk about fasts, getting up processions, building temples and making idols, is invented by loafing idle Buddhist and Taoist priests as a plan for swindling you." SE 79]. |
98 / 708* | Thrones | 番話 | 1790 2215 |
fan1 hua4 |
fān huà |
foreign talk |
At 98/708*: "And the language in all their classics fan1 hua4" [Baller: "But all the incantations of the Buddhist books are in the barbarous lingo of Buddha's country" SE p.83]. |
98 / 709* | Thrones | 做 | 6776 | tso4 | zuò | to do; become as |
At 98/709*: "Earth and water dye the wind in your valley tso feng 風 tso feng suh" [Zh. "as wind, as manners." "All this [local differences] is the result of climatic influences ("lit., imbued with the wind breath of water and soil," Baller 99n.1); hence it is spoken of as 'Feng' (or Breath of Nature). " |
86 / 582 | Rock Drill | 憲 | 2697 | hsien4 | xiàn | regulation; law; constitution | "and the constitution 憲 呂" [Zh. xiàn Lŭ. The constitution of Lu (Confucius' home state in NE China). CK IV.XXVI.9-XXVII.1, p.375]. |
86 / 581 87 / 593 99 / 721* 99 / 722* 99 / 725* |
Rock Drill Thrones |
心 | 2735 | hsin1 | xīn | heart; mind; core | At 86/581, it is part of the phrase 既 厥 心 [jì jué xīn] which Legge translates as: "exert your mind to the utmost." SK, p.577. CK IV.XXIV.15, p.369. Pound combines sinographs for jì and xīn with transcription for jué. "既 kiue sin (xxiv, 15) 心" At 87/593: "Mohamedans will remain – naturally – unconverted If you remove houris from Paradise as to hsin 心 in short, the cosmos continues and there is an observation somewhere in Morrison leading to Remy?" At 99/721*: "Better physical poison than brain wash hsin1 shu4-5 hai4" [Zh. "techniques to damage the mind." SE 86. At 99/722*: "tien t'ang2 hsin1 li3-5" [Zh "Heaven's temple is in the heart" C XCIXn.79 ] SE 87. At 99/725*: "excellence is from learning hao hsin2" [Zh. "good mind"]. |
93 / 649 | Rock Drill | 行 | 2754 | hsing2 | xíng | to act; to practise | Part of the expression 力行近乎仁 ("lì xíng jìn hū rén") which Pound translates in the next line as "energy is near to benevolence." (The Unwobbling Pivot XX.10 in CON 155). In Legge's version, the aphorism reads "to practice with vigor is near to magnanimity" (The Doctrine of the Mean XX.10 in Four Books 386.) "Magnanimity" or "benevolence" ( 仁 rén) is the main attribute of the ideal man. |
85 / 577 | Rock Drill | 胥 | 2835 | hsu1 [siu] | xū | all; together | "Invicem docentes 胥 siu M2835 hsü, in the first tone that is Sagetrieb 教 kiaó. Chiao, 1-4" The passage can be rendered as: "teaching one another 教胥 [jiāo xū], that is 'Sagetrieb,' the oral tradition." |
86 / 580 | Rock Drill | 恤 | 2862 | hsu4 | xù | pity; sympathy | "With solicitude 恤 IV.xvi.18" |
89 / 618 | Rock Drill | 易 | 2952 | yi4 | yì | easily; carelessly; lightly | "Quam parva sapientia regitur 易" [L. "with how little wisdom [the world] is governed] |
85 / 564* 86 / 581* 86 / 583 86 / 587 89 / 615 93 / 647 97 / 694 98 / 709 98 / 710 99 / 731* |
Rock Drill Thrones |
義 | 3002 | i4 | yì | Right conduct. Morality. Duty. Public spirit. | At 85/564, yì appears as one of the four principles [duān], along with benevolence, wisdom, and propriety. "仁 智 jen2 chih4 i-li are called chung 1-4 衷 (1508, Matthews)" At 86/581*: "ta seu tá hiún (xxiv, 11) te í tá hiún" "The Great Digest [is] the great lesson. Virtue and righteousness [are] the great lesson" Derived from CK xxiv, p.367. Pound uses Couvreur's tone accents that correspond correctly to pinyin ones. At 86/587, the character is part of 義和 (Yì Hé - "righteousness" and "harmony") the name of an uncle to King Píng of Zhou. At 97/694: "Goldsmiths not aiming at 義 not ruled by sophia σοφία" At 98/709: "You, I mean you should know why, and start new after an inadvertence 義 i4 shên1 深 that is the root of it." Part of the phrase 義深 [yì shēn, "moral depth"]. Terrell translated it as "profound righteousness." C XCVIIIn.92." At 98/710, Pound collocates the character for "morality" (yì) with that for "breath" (qi) and follows with "from Kati to Kang Hi/ two 1/2s of a seal." At 99/731*: "But the four TUAN are from nature jen, i, li, chih Not from descriptions in the school house; They are the scholar's job, the gentleman's and the officer's." |
85 / 567* 86 / 583 89 / 620 94 / 659 95 / 664 |
Rock Drill | 一 | 3016 | i4 | yī | one | At 85/567*: "Not by vain disputations nor sitting down on a job that is done i jênn iuên" [Zh. "let the one man be good." In The Book of Documents, the "one man" formula refers to the king.] At 86/583, the character is part of the expression 貌亦尚一人 [mào yì shàng ī rén] which Pound translates as "it may depend on one man" in the next line. At 89/620, 94/659, and 95/664, it is part of the expression 一 人 [yī rén] "one man," an expression in the Book of Documents to designate a king, sovereign, or emperor. |
85 / 565* 86 / 583 |
Rock Drill | 亦 | 3021 | i4 | yì | still; also; moreover likewise |
At 85/565: "Birds and terrapin lived under Hia, beast and fish held their order, Neither flood nor flame falling in excess yì mò bù níng" Zh. “[they] too didn’t lack peace.” CK IV.IV.2, p.114; SK I:193. At 86/583: The character is part of the expression 貌亦尚一人 [mào yì shàng ī ren] which Pound translates as "it may depend on one man" in the next line. |
85 / 576 | Rock Drill | 邑 | 3037 | i4 | yì | city | |
85 / 567* 86 / 583 89 / 620 94 / 659 95 / 664 98 / 708 |
Rock Drill Thrones |
人 | 3097 | jen2 | rén | man; person | At 85/567*: "Not by vain disputations nor sitting down on a job that is done i jênn iuên" [Zh. "let the one man be good." In The Book of Documents, the "one man" formula refers to the king.] At 86/583, the character is part of the expression 貌亦尚一人 [mào yì shàng ī rén] which Pound translates as "it may depend on one man" in the next line. At 89/620, 94/659, and 95/644, it is part of the expression 一人 [yī rén] "one man," an expression in the Book of Documents to designate a king, sovereign, or emperor. At 98/708: Part of the phrase 小人 [xiăo rén, "despicable fellow"; "petty person"] "The celestial wants your small change? Or bears grudge when he does not get it? (cf Gemisto) a hsiao jên? 小 人" Pound quoted Gemisto Plethon in canto 23: "never with this religion/Will you make men of the greeks" (23/107). The religion Plethon referred to is Christianity, whereas the "despicable fellow" in canto 98 is Buddha. |
98 / 710 | Thrones | 康 | 3278 | k'ang1 | kāng | vigor; health; peace | Name of the Qing Emperor Kangxi (1654-1722): 康熙 |
53 / 264 | Chinese History Cantos | 臯陶 | 3285 + 6156 | kao1 Yao2 |
gāo yáo | Gao Yao [Kao Yao], the name of a distinguished minister to Emperor Shun. | |
85 / 575 | Rock Drill | 戈 | 3358 | ko1 | gē | spear | "That Tch'eng T'ang 戈 成 湯 overthrew Hia" [Zh. gē Cheng Tang, "(by) spear, Cheng Tang." Seeing how the radical for spear 戈 is contained in Cheng's name 成 we might infer that Pound considered the emperor himself to be a "spear" and by virtue of this quality to have won the war against the Xia dynasty. |
87 / 592 90 / 625 |
Rock Drill | 三孤 | 5415 3470 |
san1 ku1 |
sān gū | three ministers | Part of the expression 三孤 [sān gū, "the Three Gu"], assistant officials appointed by the emperors of the Shang and Zhou dynasties. CK 333; SK II: 527-8. At 87/592: "from the 三 San 孤 Ku to Poitiers The tower wherein, at one point, is no shadow, and Jacques de Molay is where? and the "Section," the proportions, lending, perhaps, not at interest, but resisting." At 90/625: "And from the San Ku 三 孤 to the room in Poitiers where one can stand casting no shadow That is Sagetrieb that is tradition. Builders had kept the proportion did Jacques de Molay know these proportions?" |
99 / 723* 106 / 772 |
Thrones | 管 | 3557 | kuan3 | guǎn | to govern | At 99/723*: "No handle, no clear kuan3 chao4 kuan3 care for control." At 106/772: Part of 管子 [Guăn Zĭ], the name of a minister in the state of Qi (684-655 B.C.) |
99 / 723* | Thrones | 照 | 238 | chao4 | zhào | to care for | at 99/723*: "No handle, no clear kuan3 chao4 kuan3 care for control." |
106 / 773 | Thrones | 關 | 3571 | kuan1 | guān | customhouse suburb of a city |
"And if Antoninus got there, this was hidden Kuan, hidden 關 Ad posteros urbem donat" [L. "He gives the city to posterity"] |
99 / 718* 99 / 722* 100 / 739 |
Thrones | 光 | 3583 | kuang1 | guāng | light; brightness; to illuminate |
At 99/717-8* "Bright gleaming, ming kuang1 in traverse" At 99 / 722* "Kuang kuang saith Khaty ming ming" Pound pairs 光 with another character for brightness, 明 (míng).] At 100/739, he repeats the combination to emphasize Ford Madox Ford's injunction to take "'A DICtionary and learn the meaning of words!' Kuan 光 Ming 明" |
85 / 577 | Rock Drill | 供 | 3710 | kung1 | gōng gòng |
to supply; contribute to |
Part of the phrase 惟正之供 [wéi zhèng zhī gòng]. "Only the correct contribution (taxes)." CK IV.XV.11, p.294. Pound translates the phrase in the next line. "惟 正 之 供 XV.11 Naught above just contribution" |
85 / 574 | Rock Drill | 戾 | 4508 | li4 [min2] | lì | calamities; miseries; violence | Part of the expression 戾監 [lì jìan]. Terrell points out that the character is a transcription error for 民 (mín), "mankind" or "people." Thus, the expression should be 民監 (mín jìan) "reflect yourself in people." Pound's correspondence with W. Hawley shows that he is not to blame for this error. He asked Hawley for the correct character and Hawley delivered the correct printed version. |
98 / 709 99 / 722* |
Thrones | 裏 | 3865 | li3 | lǐ | inside | At 98/709: "li3-4 裏 on the inside" At 99/722*: "tien t'ang2 hsin1 li3-5" [Zh "Heaven's temple is in the heart" C XCIXn.79. SE 87. ] |
87 / 595 89 / 615 |
Rock Drill | 利 | 3867 | li4 | lì | profit; gain; advantage; interest | At 87/595: "That is the great chapter, Mencius III, I, III, 6 T'ang Wan Kung 上 pu erh. "Why must say profit [Zh. "not two"] 利 (the grain cut) No dichotomy." Pound mentions again that taxes should be a share of the harvest, as specified in Mencius ("grain cut" - a tithe, that is, 10% of the harvest value) and not be considered a fixed sum irrespective of harvest value, the "profit" of the state at the expense of the farmer. There is no dichotomy, no two terms, just one, sharing. See Four Books pp.612-4 for more detail. At 89/615, it is part of the expression 何必曰利 (hé bì yūe lì) ("why must [the king] use the word profit?") Mencius to King Hwuy (Legge, Four Books 429) |
93 / 648 | Rock Drill | 力 | 3920 | li4 | lì | strength; force | Part of the expression 力行近乎仁 ("lì xíng jìn hū rén") which Pound translates in the next line as "energy is near to benevolence." (The Unwobbling Pivot XX.10 in CON 155). In Legge's version, the aphorism reads "to practice with vigor is near to magnanimity" (The Doctrine of the Mean XX.10 in Four Books 386.) "Magnanimity" or "benevolence" ( 仁 rén) is the main attribute of the ideal man. |
94 / 656 | Rock Drill | 梁 | 3951 | liang2 | liáng | Proper name 梁惠 (Líang Hùi) ruler of the Wei state (386-371 BC). | |
86 / 582 99 / 719* |
Rock Drill | 呂 | 4280 | lü3 | lǚ | name of the Duke of Lǚ | "and the constitution 憲 呂" [Zh. xiàn Lǚ] The constitution of [the Duke of] Lǚ." CK IV.XXVI.9-XXVII.1, p.375. |
97 / 703 | Thrones | 馬 | 4310 | ma3 | mǎ | horse | Part of the expression 伯馬祖 [bó mă zŭ] "old horse god." |
98 / 708 | Thrones | 嗎 | 4311 | ma | ma | question mark | "will you bait him with nunneries? 嗎 that sign is a horse and mouth" The last line explains the sinograph: the mouth radical 口 on the left and the horse 馬 on the right. |
86 / 583 | Rock Drill | 貌 | 4368 | mao4 | mào | appearance; manner | The character is part of the expression 貌亦尚一人 [mào yì shàng ī ren] which Pound translates as "it may depend on one man" in the next line. |
86 / 579 | Rock Drill | 冒 | 4373 | mao4 | mào | to risk |
"King Wen had men about him: Prince of Kouo, Houng Iao, San I Cheng 教 Sagetrieb as the hand grips the wheat, 秉 Risked the smoke to go forward 冒" King Wen and his ministers took risks (to protect the people). CK IV.XVI.14, p. 303. |
98 / 711 99 / 723* |
Thrones | 門 | 4418 | men2 | mén | gate; school | "From Kung's porch 門 mên3" Pound draws an analogy between Confucian and Stoic philosophy, which was called the "School of the Porch" (from the covered portico [stoa] in the Athens agora where Zeno taught). At 99/723*: "in and out of the yamen, horning in on officials mediate hand-outs and hand-overs” [Zh. yámén, "courts; administrative offices"] |
98 / 711* 104 / 759* |
Thrones | 1muan 2bpo | sacrifice to Heaven | At 98/711* "Without 1muan 2bpo... but I anticipate." At 104/755*: "Without 1muan 2bpo no reality" |
|||
89 / 619 98 / 712 |
Rock Drill Thrones |
孟 | 4428 | meng4 | mèng | eminent; great | 孟 子 [Mèng zĭ is the name of the Confucian philosopher Mencius (372-289 B.C.). At 89/619: "Galileo from Mang 孟 tzu" The upper radical of the mèng character is "tzu" (pinyin zĭ – son; teacher). At 98/712: "Not a fixed charge This is from Mang Tzu 孟" |
85 / 574 | Rock Drill | 民 | 4508 | min2 | mín | people | "not water, ôu iu chouèi 民 min 監 kién There be thy mirrour in men." Part of the quote: 無於水 […] 民監 [wú yú shuĭ […] mín jiàn] "not in water, reflect yourself in people." CK IV.X.12, 252. |
85 / 578 | Rock Drill | 命 | 4537 | ming4 | mìng | mandate; instruction | "Cdn't see it (ming) could 命 extend to the people's subsidia, That it was in some fine way tied up with the people" The person who could not see the Mandate of Heaven [天命] was Xia Jie, the last king of the Xia dynasty, who thought celestial privilege was his own and could not be taken away. This was the reason Xia was ended by Cheng Tang, the founder of the Shang dynasty. CK IV.XVIII.5, p.312. |
114 / 812 | Drafts and Fragments | 木 | 4593 | mu4 | mù | tree; wood; timber | "Governed by wood (the control of) 木 mu4-5 Another by metal (control of) Fu Hi, etcetera" Pound is harking back to canto 53, where he recounted how the legendary emperors governed by virtue of a natural element. Fuxi's was wood. See 53/264. |
86 / 582 | Rock Drill | 穆 | 4601 | mu4 | mù | reverent; majestic | Part of 穆王 (Mù Wáng) "King Mu" (1001-946 B.C.) |
85 / 577 85 / 577* |
Rock Drill | 我 | 4778 | ngo3 Fr. ngò |
wǒ | I; me; us |
At 85/577: "時 chêu 我 ngò We flop if we cannot maintain the awareness XVI.4" [Zh. 時我, shí wŏ, "it depends on us" CK IV. XVI.3, p.298. See also C LXXXVn.195]. At 85 / 577* "Diuturna cogites [L. think of the future] respect the awareness and Train the fit men" 明 mîng ngò tsiun 俊 XVI.20 [Zh. 明我俊 [民] [Míng wŏ jùn [mín]]. CK IV.XVI.20, p.306. Legge: “bring to light our men of eminence.” SK II:485.] Though Pound also refers to other sections of CK IV.XVI (4 and 10), all the ideas in the passage (it depends on us; maintain the awareness; think of the future; train the talented) are contained in CK IV. XVI.20. |
104 / 760 | Thrones | 豹 | 4954 | pao4 | bào | wild cat; leopard |
"Once gold was by ants out of burrows not pao three 寳 This is not treasure. Can you tell pao three from pao four, a wild cat: 豹 da radice torbida is no clarity" [It. da radice torbida, "from imprecise root"] |
86 / 586 94 / 656 97 / 696 104 / 760 |
Rock Drill Thrones |
寳 | 4956 | pao3 | bǎo | treasure; to collect, or hoard treasure |
At 86/586: Part of the phrase 非寳 [fēi băo] "not a treasure." At 94/656, it is part of the expression 以財發無以寳 (Yĭ cái fā wú yĭ băo), freely translated as "by distributing wealth, not by hoarding treasure." The first three characters are also quoted at 55/290. At 97/696, it is part of the expression 親以為寳仁 親 [qīn yĭ wéi băo rén qīn]. "仁 為 親 親 寳 以" Read vertically, right to left. Abridged from the Da Xue 13: 亡人 無以為寶,仁親以為寶, which Pound translated: "The lost man does not treasure jewels and such wealth, counting his manhood and love of his relatives the true treasure" (CON, 75; C 97n.180). In the canto, Pound replaced the subject 人 (man) with 親 (parents, relatives; affectionate bond). The canto passage could thus be translated as: "parents regard benevolence and affection as treasure." At 104/760: "Once gold was by ants out of burrows not pao three 寳 This is not treasure. Can you tell pao three from pao four, a wild cat: 豹 da radice torbida is no clarity" [It.: "from troubled root"] |
100 / 738 | Thrones | 白 | 3124 | pai2 | bái | white | Part of the expression 白日 [bái rì] "white light" |
86 / 587 97 / 703 |
Rock Drill Thrones |
伯 | 4977 | Pe2 (Pai or Po) | bó | uncle; elder | At 86/587, it is a component of Bó Qín's name (伯禽), the prince of Lu under the reign of King Chéng of Zhōu [周成王]. At 97/703, it is part of the expression 伯馬祖 [bó mă zŭ] "old horse god." |
85 / 578 | Rock Drill | 備 | 4997 | pei4 | bèi | prepare | At 85/578: 備 (pei4) 容 (yung2) That is in some cases charity" [Zh. bèi róng, "prepare to be accomodating." Based on Couvreur's: "Soyez indulgent, mais pas trop; soyez accomodant, avec aisance et sans effort" CK IV.XXI.7, p.342]. |
85 / 574 | Rock Drill | 配 | 5019 | p'ei4 | pèi | worthy | The character appears as part of the expression 土中旦曰配皇 [tŭ zhōng dàn yūe pèi huáng] which can be translated as: "the centre of the land, Dan [Duke of Zhou] said, [is] worthy of a sovereign." The Duke of Zhou founded the city of Lo (near present-day Luoyang) and called it the centre of the kingdom. The character selection is Pound's, based on CK IV.XII.14, p.264. |
99 / 714* | Thrones | 敦 | 6571 | tun1 | dūn | to revere; to venerate | At 99/714*: "that all converge as the root tun1 pen3 the root veneration (from Mohamed to popery) To discriminate things" [Zh. 敦本, dūn bĕn, "venerate the roots," Wenli 1 in SE p.182]. |
99 / 714* | Thrones | 實模法公私 | 5821 4590 1762 3701 5569 |
shih2 mu2 fa1 kung1 szu1 |
shí mú fā gōng sī |
solid; true pattern law public private |
At 99/714*: "shih2-5 solid mu2 a pattern fa1 laws kung1 public szu1 private great and small" [Wenli 1 in SE p.182; fa1 should read fa3. |
94 / 660 98 / 706 98 / 712 99 / 714* 99 / 717* 99 718* 99 / 724* 104 / 764 107 / 777 108 / 784 |
Rock Drill Thrones |
本 | 5025 | pen3 | běn | root; source; origin | At 96/660: "本 That is of thrones and above them: Justice" At 98/706, part of the expression 本業 [bĕn yè] "foundational study" "First the pen yeh 本業 then τέχνη" [H. τέχνη, "skill in making things by hand"] At 98/712: "The Xth clause is for 本 業 ne ultra crepidam but establish it. [The 10th clause is the chapter of SE which refers to professions. Baller explains that 本業 means "root occupation." SE 110n.2. L. "do not go beyond your expertise" " At 99/714*: "that all converge as the root tun1 pen3 the root veneration (from Mohamed to popery) To discriminate things" [Zh. 敦本 "venerate the roots," Wenli 1 in SE 182]. At 104/764, it is part of the expression 本業 "inherited property" or "an independance": "That fine olf word (Stink Saunders' word) "an independence" 本 pen yeh 業 Homestead versus kolchoz advice to farms not control" At 107 / 777: "本 the root is that charter." At 108/784: "'alla' at Verona of courage having none hath no care to defend it 本 pen yeh 業" [Pound refers here to a phrase in a speech of Mussolini at Verona, where he distinguished between "diritto alla non della proprietà." (right to not of property). 本業, "homestead; farm." |
85 / 574 | Rock Drill | 朋 | 5054 | p'eng2 | péng | companion; friend |
"XIII, 9 k’i p’eng 其 朋 Odysseus “to no man” 火 tcho" [Zh. 其朋 [....] 火灼 (qí péng ... húo zhuó) “One’s friend [...] fire burn.” The advice of the Duke of Zhou to Chén Wáng is not to be partial to his friends, as his example will be imitated and spread like fire. CK IV.XIII.9, p.272. Pound comments by referring to Odysseus, whose character had been described in canto 85: “Liking some, disliking others, doing injustice to no man.”] |
89 / 612 89 / 615 |
Rock Drill | 必 | 5109 | pi4-5 | bì | must | At 89/612: "If our government must 必 sell monopolies! Sd/ Andy Jackson" [The character references the expression 何必曰利 (hé bì yūe lì) (why must [the king] use the word profit?] Mencius to King Hwuy (Legge, Four Books 429). The full quote from Mencius appears at 89/615]. |
85 / 576 | Rock Drill | 丕 | 5137 | p'i1 | pī | great; distinguished | At 85/575-6: "Our Dynasty came in because of great Ling2 靈 sensibility 丕 p'i" |
85 / 579 | Rock Drill | 秉 | 5291 | ping3 | bǐng | grasp; hold handful of grain |
"King Wen had men about him: Prince of Kouo, Houng Iao, San I Cheng 教 Sagetrieb as the hand grips the wheat, 秉" Pound's source praised the relationship between King Wen and his ministers of "firm virtue" [秉徳]. He thus interpreted 秉 by combining his source with the dictionary meanings to suggest that Wen controlled his ministers firmly. |
98 / 709 | Thrones | 平 | 5303 | ping2 | píng | level; just; equal | Part of the expresion 太平 [tai ping] translated in Pound's source as "The peace of the Empire [depends entirely upon the existence of good manners and customs]" [SE IX, 99]. Pound rephrased this to: "and that the equilibrium 太 t'ai4 平 ping2 of the Empire grips the earth in good manners" |
98 / 706 | Thrones | 檏 | 5354 | p'o3 | pǔ | sincere; plain; simple | Part of the expression 又檏 [yòu pŭ] "and again, simple." Pound is punning on the name of the Salt Commissioner who wrote the explanatory, simplified version of the Sacred Edict of Emperor Kangxi, the main source of canto 98. His name is 王又檏 [Wáng Yòu Pŭ] "Until in Shensi, Ouang, the Commissioner Iu-p'uh 又檏 vulgar eloquio" [L. in plain speech] |
87 / 595 | Rock Drill | 上 | 5669 | shang4 | shàng | above; supreme; best | "That is the great chapter, Mencius III, I, III, 6 T'ang Wan Kung 上 pu erh. "Why must say profit [Zh. "not two"] 利 (the grain cut) No dichotomy." |
86 / 583 | Rock Drill | 尚 | 5670 | shang4 | shàng | still; yet; besides | The character is part of the expression 貌亦尚一人 [mào yì shàng ī ren] which Pound translates as "it may depend on one man" in the next line. |
98 / 707 | Thrones | 捨 | 5700 | she3 | shě | to give away; abandon | Part of the expression 棄 捨 [qì shĕ] "rejected [or] gave away." "Is the Bhud likely to return for these harridans? having had his palace with court yards and a dragon verandah, plus a feng-ko presumably furnished with phoenix and he ch'i'd 'em or she'd 'em 棄 捨 Will you now bait him with nunneries?" |
98 / 709* 99 / 718* |
Thrones | 風俗 | 1890 5497 |
feng1 suh2 | fēng sú |
manners and customs | At 98/709: "Earth and water dye the wind in your valley tso feng 風 tso feng suh" ["Feng (風) is held to concern disposition, action and speech; suh (俗) local preference and usage. Used together they form a very elastic term, sometimes meaning 'custom, usage,' and at other times the outcome of custom–public morality. The Chinese attach great importance to the influence of climate and locality on character; suh (俗) is composed of 'man' and 'a valley''' (Baller SE 99n.2). At 99/718*: "Peace comes of good manners feng1 su2-5 li feng" |
98 / 709 | Thrones | 深 | 5719 | shen1 | shēn | profound; deep | At 98/709: "You, I mean you should know why, and start new after an inadvertence 義 i4 shên1 深 that is the root of it." Part of the phrase 義深 [yì shēn, "moral depth"]. Terrell translated it as "profound righteousness." C XCVIIIn.92." |
85 / 578 | Rock Drill | 生 | 5738 | sheng1 [Fr. chong] |
shēng | to beget; be born | "生 chong XXI,14 厚 heóu" [Zh. 生厚, [people are] "born good" CK.IV.XXI.14, p.343]. |
98 / 713 | Thrones | 聖諭 | 5753 7641 |
sheng4 Yu4 |
shèng yù |
sacred edict |
The title of the Sacred Edict by Emperor Kangxi (1670) |
88 / 602 | Rock Drill | 尸 | 5756 | shih1 | shī | corpse | "Make him of wood with steel springs". 尸 to act that, training the child as 尸 shih, in the first tone." [Refers to funeral rites that used first straw, then wood, to make figures impersonating the dead (Legge note to Mencius in Four Books 442]. |
85 / 564* 107 / 780 |
Rock Drill Thrones |
始 | 5772 | shih3 [chèu] |
shǐ | beginning | At 85/564: "II.9 have scopes and beginnings tchōung chèu" [The Great Digest I.3: "Things have roots and branches; affairs have scopes and beginnings. To know what precedes and what follows is nearly as good as having a head and feet" CON 29.] At 107 / 780: "Sapiens incipit a fine 終始" [L. "a wise man begins at the end"; arguably, the order of the characters should be reversed: as they stand, they mean "ends at the beginning."] |
98 / 706 | Thrones | 示 | 5788 | shih4 | shì | to proclaim | "Hsuan in the first tone 示 proclaim a filiality that binds things together" |
89 / 610 | Rock Drill | 書 | 5857 | shu1 | shū | document; edict; book | Part of the 書經 [shū jīng] the title of The Book of Documents, called in Pound's time "The Book of History" or "The History Classic." "To know the histories 書 to know good from evil 經 And know whom to trust." |
53 / 263 56 / 302 56 / 309 |
Chinese history Cantos | 舜 | 5936 | shun4 | shùn | Name of legendary Emperor Shun, Yao's successor (2294-2184 B.C.) | |
85 / 576 86 / 582 94 / 653 98 / 709 |
Rock Drill Thrones |
太 | 6020 | t'ai4 | tài | very; great | At 85/576: Part of the name of Emperor 太戊 Tài Wù of Shang (1637-1562 B.C.) At 86/582: The word (without the character) is also mentioned as part of the 't'ai tchâng' (The Great Chang), the imperial banner of the Zhou dynasty. At 94/653, the character is part of a string created by Pound: 太武子 [tài wŭ zĭ] ("very martial son"). "Blue jay, my blue jay that she should take wing in the night by the kingdom of T'ai 太 Wu 武 Tzu 子 as mentioned in Rollin." See elaborate explanation of the passage in C XCIVnn.3-7. The warlike son Pound refers to (by analogy to Rollin's Deioces), is Washington and the city that bears his name. At 98/709: Part of the expresion 太平 [tai ping] translated in Pound's source as "The peace of the Empire [depends entirely upon the existence of good manners and customs]" [Baller Sacred Edict IX, 99]. Pound rephrased this to: "and that the equilibrium 太 t'ai4 平 ping2 of the Empire grips the earth in good manners" |
85 / 575 | Rock Drill | 湯 | 6101 | t'ang1 | tāng | Name of the first emperor of the Shang dynasty, Cheng Tang (r. 1766-1753 B.C.) | "That Tch'eng T'ang 戈 成 湯 overthrew Hia" [Zh. gē Cheng Tang, which can be translated as "(by) spear, Cheng Tang." Seeing how the radical for spear 戈 is contained in Cheng's name 成, we might infer that Pound considered the emperor himself to be a "spear" and in virtue of this quality to have won the war against the Xia dynasty]. |
86 / 581 | Rock Drill | 體 | 6246 | t'i3 | tǐ | essential | "端 Edictorum 體 t'i 要 iao" Part of the phrase 端 … 體要 [duān … tĭ yào] The principles of proclamations [should be] substance and brevity. |
86 / 580 | Rock Drill | 典 | 6347 | tien3 | diǎn | to receive (as guest); serve; preside over | Part of the expression 典教 簡 [diăn jiāo jiăn] "receive, instruct, elect." A personal selection of characters chosen from CK IV.XVIII.19, p.317. The present translation follows Couvreur and Legge. |
85 / 575 | Rock Drill | 甸 | 6350 | tien4 | diàn | to rule | "Praestantissimus regere 甸 tien4 |
98 / 711 | Thrones | 田 | 6362 | t'ien2 | tián | land; property | "Filial piety is very inclusive: it does not include Family squabbles over 田 land 錢 money, etcetera Or pretendings." |
85 / 576 | Rock Drill | 丁 | 6381 | ting1 | dīng | person; male adult | 武丁 [Ou Ting] Name of the Shang Emperor Wŭ Dīng (1324-1265 B.C.) |
96 / 679 | Thrones | 奪 | 6433 | to2-5 | duó | to prevail over |
Part of the expression 紫之奪朱 [zĭ zhī duó zhū] "purple spoils vermillion" (The Analects 17.18 in CON 277). Chin translates Confucius' saying as: [I hate the thought of] purple assuming the place of vermillion." Chin explains that regional rulers of the Warring States period used purple in their ceremonies instead of the traditional red used by the Zhou dynasty. Confucius saw that as a degradation and pretense. (291). |
86 / 582 | Rock Drill | 篤 | 6514 | tu3 | dǔ | true, generous, sincere | Part of the expression 篤忠貞 (dǔ zhōng zhēn) "truthful, loyal, virtuous." |
85 / 574 | Rock Drill | 土 | 6532 | t'u3 | tǔ | land | The character appears as part of the expression 土中旦曰配皇 [tŭ zhōng dàn yūe pèi huáng] which can be translated as: "the centre of the land, Dan [Duke of Zhou] said, [is] worthy of a sovereign." The Duke of Zhou founded the city of Lo (near present-day Luoyang) and called it the centre of the kingdom. The character selection is Pound's, based on CK IV.XII.14, p.264. |
85 / 578 | Rock Drill | 斷 | 6547 | tuan4 | duàn | to stop; to cut | "'Get the mot juste before action' 斷 touán cf. the Ta Seu" [In his version of The Great Digest, Pound translated the character as "cut the cakle [ideogram of the ax and the documents tied up in silk]." CON 77. See a similar message at 79/506: "in /discourse/what matters is /to get it across e poi basta."] |
101 / 745 | Thrones | 筰 | 6784 | tso4 | zuó | rope made of bamboo splints | "here one man can hold the whole pass over this mountain, at Mount Ségur the chief's cell you can enter it sideways only, TSO 筰 is here named from the rope bridge, hemp rope? A reed rope?" [Character listed with the 4th tone in Mathews]. |
97 / 703 | Thrones | 祖 | 6815 | tsu3 | zǔ | ancestor; forebear | Part of the expression 伯馬祖 [bó mă zŭ] "old horse god" |
94 / 653 106 / 772 |
Thrones | 子 | 6939 | T'zu3 | zĭ | son; person | At 89/619, the transliteration (tzu) appears as part of Mencius's name (Mèngzǐ 孟子) At 94/653, the character is part of the string created by Pound: 太武子 [tài wŭ zĭ] ("very martial son"). "Blue jay, my blue jay that she should take wing in the night by the kingdom of T'ai 太 Wu 武 Tzu 子 as mentioned in Rollin." See elaborate explanation of the passage in C XCIVnn.3-7. The warlike son Pound refers to (by analogy to Rollin's Deioces), is Washington and the city that bears his name. At 106/772, the character is part of 管子 [Guăn Zĭ], the name of a minister in the state of Qi (684-655 BC) |
89 / 619* 96 / 679 |
Rock Drill Thrones |
紫 | 6954 | tzu3 | zǐ | purple |
Part of the expression 紫之奪朱 [zĭ zhī duó zhū] "purple spoils vermillion" (The Analects 17.18 in CON 277). Chin translates Confucius' saying as: [I hate the thought of] purple assuming the place of vermillion" (291). Chin explains that regional rulers of the Warring States period used purple in their ceremonies instead of the traditional red used by the Zhou dynasty. Confucius saw that as a degradation and pretense. |
86 / 582 86 / 587 86 / 588 89 / 611 94 / 660 94 / 661 98 / 708 |
Rock Drill Thrones |
王 | 7037 | wang2 | wáng | king | At 86/582, it refers to King Mu of Zhou 穆王 (1001-946 B.C.) At 86/587, it is the title of King You of Zhou 幽王 (780-771 B.C.) At 86/588, the character refers to King Chéng of Zhou 成王 (1115-1078 B.C.). At 89/622: "Name for name, king for king 王 王" At 94/660: "SEVERUS and Julia Domna about 198 王 王" At 94/661: "that the king 王 shd/ be king 王" At 98/708: The character appears as part of the name of the Salt Commissioner 王又[檏] [Wáng Yù Pŭ] who wrote the simplified version of the Sacred Edict of Emperor Kangxi, the main source of canto. "王 又 Ouang-iu-p'uh on the Edict of K'ang hsi" |
97 / 696 | Thrones | 為 | 7059 | wei2 | wéi | equivalent to; as; equal to | Part of the expression 親以為寳仁 親 [qīn yĭ wéi băo rén qīn ]. "仁 為 親 親 寳 以" Read vertically, right to left. Abridged from the Da Xue 13: 亡人 無以為寶,仁親以為寶, which Pound translated: "The lost man does not treasure jewels and such wealth, counting his manhood and love of his relatives the true treasure" (CON, 75; C 97n.180). In the canto, Pound replaced the subject 人 (man) with 親 (parents, relatives; affectionate bond). The canto passage could thus be translated as: "parents regard benevolence and affection as treasure." |
85 / 576 | Rock drill | 惟 | 7066 | wei2 | wéi | only | At 85/576-7: Part of the phrase 惟正之供 [wéi zhèng zhī gòng]. "Only the correct contribution (taxes)." CK IV.XV.11, p.294. Pound translates the phrase in the next line. "惟 正 之 供 XV.11 Naught above just contribution" |
104 / 758 | Thrones | 巫 | 7164 | wu1 | wū | magic; ritual |
"Ling 靈 by ling only: semina Flames withered; the wind blew confusion 巫" |
85 / 574* 94 / 656 97 / 703 |
Rock Drill Thrones |
無 | 7180 | wu2 [Fr. ôu] |
wú | not; a negative | At 85/574*: "not water, ôu iu chouèi" At 94/656, it is part of the expression 以財發無以寳 (Yĭ cái fā wú yĭ băo), freely translated as "by distributing wealth, not by hoarding treasure." The first three characters are also quoted in 55/290. At 97/703, it is part of the expression 無倦 (wú juàn) "tireless" (Analects 13.I.2). In the canto, Pound adopts his own translation of the passage: "Don't lie down" [on the affairs of government]. CON 248. |
98 / 713 | Thrones | 毋 | 7193 | wu2 | wú | not; a negative | Part of the expression 毋忽 (wú hū, "don’t disregard") C XCVIII n.176, 177. |
85 / 576 | Rock Drill | 戊 | 7197 | wu4 | wù | Part of the name of 太戊, Tài Wù of Shang (1637-1562 B.C.) | |
53 / 263 56 / 302 56 / 309 99 / 715* |
Chinese History Cantos Thrones |
堯 | 7295 | yao2 | yáo | high; eminent | Name of the legendary emperor Yao (2356-2255 B.C.). At 99/715* "His government is our government yao2 high, hsiao3 dawn" [down] |
86 / 581 | Rock Drill | 要 | 7300 | yao4 | yào | important | "端 Edictorum 體 t'i 要 iao" Part of the phrase 端 … 體要 [duān … tĭ yào] The principles of proclamations [should be] substance and brevity. |
frontispiece / 254 | Chinese History Cantos | 耀 | 7306 | yao4 | yào | brightness; glory; splendour | Pound introduces the character as a preamble to the cantos dedicated to Chinese history. |
98 / 707 98 / 712 99 / 717* 99 / 718* 99 / 724* 104 / 764 108 / 784 |
Thrones | 業 | 7321 | yeh4 | yè | course of study property; estate |
At 98/706, part of the expression 本業 [bĕn yè] "foundational study": "First the pen yeh 本業 then τέχνη" [H. skill in making things by hand] At 98/712: "The Xth clause is for 本 業 ne ultra crepidam but establish it." At 104/764, it is part of the expression 本業 "inherited property" or "an independence": "That fine old word (Stink Saunders' word) "an independence" 本 pen yeh 業 Homestead versus kolchoz, advice to farms not control" At 108/784: "'alla' at Verona of courage having none hath no care to defend it 本 pen yeh 業" Pound refers here to a phrase in a speech by Mussolini at Verona, where he distinguished between "diritto alla non della proprietà." [right to not of property]. "Pen yeh" here refers to homestead, farm. |
99 / 718* | Thrones | 讓 | 3085 | jang4 | ràng | to yield; to defer polite |
"INTENZIONE li feng su jang4" [Zh. li feng su jang4, "ceremony, manner, custom, deference." |
86 / 587 | Rock Drill | 幽 | 7505 | yu1 | yōu | Name of King You 幽王 (780-771 B.C.). | |
98 / 706 98 / 708 |
Thrones | 又 | 7539 | yu4 | yòu | and; again; moreover | At 98/706, it is part of the expression 又檏 [yù pŭ] "and again, simple." Pound is punning on the name of the Salt Commissioner who wrote the explanatory, simplified version of the Sacred Edict of Emperor Kangxi, the main source of canto 98. His name is 王又檏 [Wáng Yù Pŭ] "Until in Shensi, Ouang, the Commissioner Iu-p'uh 又檏 vulgar eloquio" [L. in plain speech] At 98/708, the character is part of the Salt Commissioner's name, Wáng Yù Pŭ: "王 又 Ouang-iu-p'uh on the Edict of K'ang hsi" |
85 / 578 85 / 578* |
Rock Drill | 容 | 7560 | yung2 Fr. ioung |
róng | generous; forgiving; tolerant | At 85/578: "備 (pei4) 容 (yung2) That is in some cases charity" [Zh. bèi róng, "prepare to be accomodating." Based on Couvreur's: "Soyez indulgent, mais pas trop; soyez accomodant, avec aisance et sans effort" CK IV.XXI.7, p.342]. At 85/578*: "iou ioung te nai ta awareness extended" [Zh. iou ioung te nai ta, "Ayez le coeur large (soyez indulgent, généreux), et votre vertu sera grande." Couvreur in CK IV.XXI.12, p.343. |
53 / 263 56 / 302 |
Chinese History Cantos | 禹 | 7620 | yu3 | yǔ | Name of Yu the Great, the founder of the Xia Dynasty, | |
85 / 574 89 / 615 |
Rock Drill | 曰 | 7694 | yueh1 | yuē | say | In 85/574 the character appears as part of the expression 土中旦曰配皇 [tŭ zhōng dàn yūe pèi huáng] which can be translated as: "the centre of the land, Dan [Duke of Zhou] said, [is] worthy of a sovereign." The Duke of Zhou founded the city of Lo (near present-day Luoyang) and called it the centre of the kingdom. The character selection is Pound's, based on CK IV.XII.14, p.264. In 89/615, it is part of the expression 何必曰利 (hé bì yūe lì) ("why must [the king] use the word profit?") Mencius to King Hwuy (Legge, Four Books 429) |
96 / 673 | Thrones | 燊 | – | hsin1 | shēn | (of fire) brisk, vigorous | The middle name of the Chinese poet Wang Shēnfŭ, 王燊甫 (David Wang) who used to visit Pound at St.Elizabeths. See Qian 172; C XCVInn.63-4. "verbo et actu corruscans 燊 Wang's middle name not in Mathews" [L. "splendid in word and deed"] |
98 / 709 | Thrones | 原 | 7725 | yuan2 | yuán | source; origin | "yüan2 原 the spring small… white… under cover" Pound's line in English analyzes the visual components of the 原 character: 小 [xiăo, small]; 白 [bái, white] and 厂 [hăn, cliff] |
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