The Cantos Project - Chinese Characters in The Cantos

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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 jih^4-5 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 fa^1-5 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 fa^1-5 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	was able to in the end genuine virtuous	At 85/566*: "k'o tchoung ìun te put some elbow grease into it"
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 "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 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 chung^1-4 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 su^2-5 li feng" Pound brings together the lĭ (Zh. "propriety") with feng¹ su^2-5. ["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 fa^1-5 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 Chéng Tāng] overthrew Hia" ["(by) spear, Chéng Tāng overthrew the Xia (dynasty)." Seeing how the radical for spear 戈 is contained in Chéng'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 Chéng of Zhōu (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	wu^4-5 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	wu^4-5	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	chih^2-5 ma² chung⁴ mi'en² tu'ng²	zhí má zhòng mián tóng	to plant hemp cultivate cotton together	"chi^2-5 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 yeh^4-5	hóng yè	to broaden page of a book	"That job was the swan's flight (hung² yeh^4-5) To trace out and to bind together"
85 / 563	Rock Drill	伊尹	2936 7439	I Yin	yī yǐn	The one who rules	Yi Yin (ca. 1649-1550 B.C.). Name of the counsellor to Dai Jia, the 4th king of the Shang dynasty. "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 chung^1-4 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 chung^1-4 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 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 "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 chung^1-4 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 head	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] first." 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 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	jo^4-5 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	lu⁴	lù	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, fa^3-5 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 po^2-5	fú bó	to float; drift thin; poor; mean	the teacher's job is not just filling paper with detours nor in dull float (fou³ po^2-5) [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 wo^4-5 wo^4-5 ch'o^4-5 ch'o^4-5 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 shu^4-5 hai⁴	xīn shù hài	mind craft: skill injure	"Better physical poison than brain wash hsin¹ shu^4-5 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 ti^4-5 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	o^4-5	è	evil; vicious	"excellence is from learning hao hsin² O^4-5 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	huo^2-5 fu^2-5	huó fó	living Buddha	"Two incarnations in every home huo^4-5 fu^2-5" [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 li^3-5" [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 su^2-5 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 huo^2-5 fu^2-5 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 fu^2-5 provide no mental means for running an empire"
56 / 309	Chinese History Cantos	漢	2039	Han⁴	hàn	Han (dynasty)
112 / 804	Drafts and Fragments	河	2111	Ho²	hé	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). " At 99/718: "Peace comes of good manners feng¹ su^2-5 li feng"
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 shu^4-5 hai⁴" [Zh. "techniques to damage the mind." SE 86. At 99/722: "tien t'ang² hsin¹ li^3-5" [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 Chéng Tāng, "(by) spear, Chéng Tāng." Seeing how the radical for spear 戈 is contained in Chéng'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."
98 / 709 99 / 722*	Thrones	裏	3865	li³	lǐ	inside	At 98/709: "li^3-4 裏 on the inside" At 99/722*: "tien t'ang² hsin¹ li^3-5" [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	lu³	lŭ	name of the Duke of Lŭ	"and the constitution 憲呂" [Zh. xiàn Lŭ] The constitution of [the Duke of] Lŭ." 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	ma⁴	mà	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	destiny	"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 imperial destiny was 夏桀 (Xia Jie), the last king of the Xia dynasty, who thought the favour of Heaven was a prerogative that could not be taken away. This was the reason his dynasty was ended by Chéng Tāng, the founder of the Shang. 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 mu^4-5 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	bèi	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*: "shih^2-5 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	pi^4-5	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 Chéng Tāng, which can be translated as "(by) spear, Chéng Tāng." Seeing how the radical for spear 戈 is contained in Chéng'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	to^2-5	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,
112 / 804	Drafts & Fragments	玉	7666	yu⁴	yù	precious gem; jade	Part of the expression 玉河 [yù hé, "Jade stream"]
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]

REFERENCES

Baller, F. W., (trans. and ed.) The Sacred Edict. Shanghai: American Presbyterian Mission Press, 1892. [SE]

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Confucius. The Analects. [Chinese full text] at c-text.org.

Couvreur, Serafin, ed. Chou King. Texte chinois avec une double traduction en Français et en Latin. Paris: Guilmoto, 1897. [Book of Documents, French edition]. BNF Gallica. [CK].

Fang, Achilles. "Errata for [canto] 85." (Letter to Ezra Pound, 4 March 1955). In Qian, 153-5.

Fang, Achilles. Materials for the Study of Pound's Cantos. 4 vols. Diss. Harvard U, 1958.

Grieve, Thomas. “Annotations to the Chinese in Section: Rock-Drill.” Paideuma: A Journal Devoted to Ezra Pound Scholarship 4.2-3 (1975): 362-508. JStor.

Grieve, Thomas. "The Ezra Pound/Willis Hawley Correspondence," Line, Burnaby, B.C., 1 (Spring 1983): 3-25.

Howard, Alexander, ed. Astern in the Dinghy: Commentaries on Ezra Pound's Thrones de los Cantares XCVI-CIX. Glossator vol.10, 2018. [G].

Lin, Baomei. Crossing the Divide Between East and West, Ancient and Modern: An Interdisciplinary Study of the Chinese Characters in Ezra Pound's The Cantos. Diss. U of Texas at Dallas, 2009.

Legge, James, ed. and trans. Four Books. Confucian Analects, The Great Learning, The Doctrine of the Mean, and The Works of Mencius. China: Commercial Press, n.d. Internet Archive.

Legge, James. The Chinese Classics. 7 vols. Vol. 3: The Shoo King. London: Trübner & Co., 1865. Part I: Yu Shu, Xia Shu and Shang Xu. Part II: The Zhou Shu. Part I. Part II. [SK]

Mathews, R. H. Mathews' Chinese-English Dictionary. Cambridge Mass.: Harvard UP, 1943. [M]

Pound, Ezra. The Cantos. New York: New Directions, 1998. All page references from this edition by canto number/page.

Pound, Ezra. Confucius: The Great Digest / The Unwobbling Pivot/ The Analects. New York: New Directions, 1951. [CON]

Pound, Ezra. The Confucian Odes. The Classic Anthology Defined by Confucius. [1954] New York: New Directions, 1959.

Qian, Zhaoming, ed. Ezra Pound's Chinese Friends. Stories in Letters. Oxford: Oxford UP, 2008.

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Wilhelm, James. The American Roots of Ezra Pound. New York: Garland, 1985.

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