484shan-hu 山呼, “to mountain-call/-shout”, i.e. to cheer, to hurrah, a term originally associated with the calling out of wishes for ten thousand years of long life to the emperor. Pan Ku 班固 (32 - 92), Han history (Han-shu 漢書), “Wu-ti chi 武帝紀”, says: “When I, the emperor, in person ascended Mount Sung, my charioteers and scribes, and chariot grooms, and my constables and ordinary soldiers to the side of the temple, all heard ‘Ten thousand years!’ being shouted three times.” So afterwards expressing best wishes to an emperor was called “mountain-calling”, as for instance Shih Nai-an 施耐庵 (late Yȕan-early Ming) (attribution), Watery badlands (Shui-hu chuan 水滸傳), which says: “They made obeisances at his eating and rising and sitting, and mountain-called ‘ten thousand years!’.”
Wang Yi 王禕 (1321 - 1372), Sung Lien 宋濂 (1310 - 1381) and others, Yȕan history (Yȕan-shih 元史) (1370), “Li-yȕeh chih”, says: “Thrice kow-towing, referring to mountain-calling. There’s mountain-calling and repeated mountain-calling (tsai shan-hu 再山呼).” A note to that says: “When the instruction was transmitted to ‘mountain-call’, the Crane-controllers (k’ung-he 控鶴) [i.e. the Household-guards of the Heir-apparent] bellow out (hu-tsao 呼譟) responding in harmony with ‘Ten thousand years!’. If they’re instructed to ‘repeat mountain-call’ (tsai shan-hu 再山呼), they respond with ‘Ten thousand ten thousand years!’.”
This expression for conveying good wishes to the emperor had various synonyms: “Mount Sung calling” (Sung-hu 嵩呼) and “calling Mount Sung” (hu-Sung 呼嵩). Ou-yang Hsȕan 歐陽玄 (1273 - 1357) and others, Sung history (Sung-shih 宋史) (AD 1345), “Yȕeh-chih”, says: “The people of the capital in their joy and merriness thunder with their ‘Mount Sung calls (Sung-hu)’, that the sage emperor’s life-span may ever be on a par with that of Heaven.”
485Yȕan-yang–wan-chin-chin 鴛鴦萬金錦, Mandarin-duck-and-drake Ten-thousand-gold-guinea Brocade, a term for a precious kind of brocade silk-fabric.
486Li-shui Tzu-mo Chin Pu-yao 麗水紫磨金步摇, River Li Scarlet-burnished Step-shake. The name of a kind of precious headdress. See note on Step-shake above. Li-shui 麗水:
i) the name of a present-day county in Chekiang province. It’s located east of Sung-yang county, and on the north bank of the River Ou-chiang. The Sui dynasty set up a K’uo-ts’ang 括蒼 county, which the T’ang dynasty changed to Li-shui, the Sung dynasty retaining it, its former administrative city being west of the present-day county-capital, moved to the latter in the Ming dynasty. In the Ch’ing dynasty, it was the administrative seat of Ch’u-chou prefecture (Ch’u-chou-fu 處州府).
ii) the name of rivers:
a)the River Chuang-lang in Kansu province. It was anciently known as the River Ni-shui (Ni-shui 逆水): see Yȕeh Shih 樂史 (930 - 1007), Great Peace records of the world (T’ai-p’ing huan-yü chi 太平寰宇記).
b)another name for the river Chin-sha-chiang 金沙江, “River Gold-sand”, in Yunnan province. Further called River Li (Li-chiang 麗江). The “Gold is produced from the River Li-shui” of Chou Hsing-ssu 周興嗣 (AD? - AD 521), Thousand-character text (Ch’ien-tzu wen 千字文), refers to this river.
iii) the name of a city in ancient times. It was located south of present-day Yung-teng county in Kansu province. The Han dynasty set up a Yȕn-chieh county (Yȕn-chieh-hsien 允街縣) there, abolished by the Latter Wei dynasty. Its administrative capital was on the bank of the River Li-shui (the one also called the River Chuang-lang, Chuang-lang-he 莊浪河). Yȕeh Shih 樂史 (930 - 1007), Great Peace records of the world, says: “The terrain of its city is extremely sheer. It was built by Ch’ü-ch’ü Meng-hsȕn 沮渠蒙遜, as a defensive location. It was not ruined until the Yȕan dynasty.
487Lung-nao Pa-pao-chin Hsiang-nang 龍腦八寶錦香囊, Borneol Eight-treasures-brocade Perfume-sachet, name of a kind of borneol-scented jewelled brocade-silk perfume-sachet. This sachet plays a considerable part in Empress Yang’s story, and was the subject of a whole Yȕan dynasty drama.
488Hung Sheng gives a note that this line derives from a poem by Wu Jung 吳融 [AD? -ca. AD 903].
489Hung Sheng gives a note that this line derives from a poem by Chang Sho 張說 [667 - 730].
490Hung Sheng gives a note that this line derives from a poem by Han Hung 韓翃 [fl. ca. AD 766].
491Hung Sheng gives a note that this line derives from a poem by Ts’ao T’ang 曹唐 [fl. ca. AD 867].
492He Ch’ien-nien 何千年, the name of a (fictional?) non-Chinese general under An Lu-shan 安祿山.
493Ts’ui Ch’ien-yu 崔乾祐, the name of a (fictional?) non-Chinese general under An Lu-shan 安祿山.
494Kao Hsiu-yen 高秀巖(fl.ca.AD725), the name of a T’ang dynasty general. A man from Chi-shan 稷山. During the reign-period 713 - 741, he joined in attacks on T’u-fan 吐藩, and for his fine deeds was awarded the position of Adjunct Commandant of Wan-fu Prefecture (Wan-fu-fu Pieh-chiang 萬福府别將). He was promoted to various posts, becoming Minister of Revenue (hu-pu shang-shu 戶部尚書), and concurrrently Military Commissioner of He-tung (He-tung chieh-tu-shih 河東節度使).
During the Rebellion of the Ans and Shihs (An Shih Chih-luan 安史之亂), Kao Hsiu-yen fled to the imperial travelling capital (hsing-tsai 行在), and presented the emperor with a plan, fixing a date for the latter’s return to the capital. He went with the leading T’ang general Kuo Tzu-yi 郭子儀 (697 - 781) in mobilising imperial forces, and had considerable achievements. He was later enfiefed as Commandery-prince of Po Sea (Po-hai 渤海郡王).
495Shih Ssu-ming 史思明 (AD? - AD 761), a rebel general, a non-Chinese, Turkic (T’u-chueh 突厥) man from Ning-chou 寧州. His personal name at first was Ts’u-kan 窣干, Emperor Dark-progenitor (Hsüan-tsung 玄宗, reigned 712 - 756) conferring the Chinese name Ssu-ming upon him. He was valiant in battle, and an excellent strategist, and when An Lu-shan rebelled, he became one of his generals, encamping in the region of He-pei 河北. When An Lu-shan was killed by his son, An Ch’ing-hsü 安慶緒 (AD? - AD 759), Shih Ssu-ming killed An Ch’ing-hsü, and set himself up as the ruler, calling himself August-emperor of Great Yen (Ta Yen huang-ti 大燕皇帝). Shortly, in AD 761, he too was killed, by his son Shih Ch’ao-yi 史朝義 (AD? - AD 763).
496chang-hao 掌號. “Claps and command-calls”
497Ch’i-men 奇門, Magic Gate, i.e. Ch’i-men Tun-chia 奇門遁甲, Magic-gate Hidden-/Evasive-cyclical-numerals, Magic-gate Prognostication Geometry. The name of a kind of Dual-forces (yin-yang 陰陽) Five-activators (wu-hsing五行) progonostication/ fortune-telling (shu-shu 數術/ shu-shu 術數). Also abbreviated as Tun-chia. Book compilation (T’u-shu pien 圖書編) “Ch’i-men Tun-chia”, “Tsung-hsü”, says: “Formerly, when the Great Yao created the sixty-year cyclical numeral system (chia-tzu 甲子), [the mythical Yellow Emperor’s prime minister] Feng-hou 風后 further developed them into the Hidden Cyclical-numerals, their methods being mysterious, deep, hidden and secret, never easy to peer out or fathom, which is why it was called ‘hidden’.”
A note to Fan Yeh 范曄 (398 - 445), Latter Han history (Hou Han shu 後漢書), “Fang-shu chuan”, says “Inferring the female-force of the Six Numerical-cycle (Liu-chia 六甲), and hidden and evasive.” Thus the chia means the Six Numerical-cycle, and the tun means “hidden”, “evasive”. One theory is that these methods arose from the Grand Yi Movement Nine-palaces Methods (T’ai-yi-hsing Chiu-kung-fa 太乙行九宮法) of Cheng Hsüan 鄭玄 (127 - 200) (annot.), Changes weft (Yi-wei 易緯), “Ch’ien-tso tu”, which used the numerals yi乙, ping 丙, ting丁 as the Three Magics (San-ch’i 三奇), and the numerals wu 戊, chi己, keng更, hsin 辛, jen 壬 and kui 癸 as the Six Symbols (Liu-hsiang 六像), uniting them with the cyclical system, and matching them to the Nine Palaces, hence the name. Legend has it that they derived from Nine-heavens Dark-woman (Chiu-t’e Hsȕan-nü 九天玄女), the Yellow Emperor and Feng-hou. Chao Yen-wei 趙彥衛 (fl. ca. AD 1195), Cloud-mountain-foot free copies (Yȕn-lu man-ch’ao 雲麓
漫鈔), says that tun-chia 遁甲 should be hsȕn-chia 循甲, taking as his evidence words in Han dynasty Gentleman-of-the-interior Cheng Ku stele (Han Lang-chung Cheng Ku pei 漢郎中鄭固碑), “tarry and evade, withdraw and yield (ch’ȕn-tun t’ui-jang 逡遁退讓)”, where the tun means the same as hsȕn 循, “to follow”. Hsȕn-chia 循甲, “to follow the cyclical numeral system”, means to calculate fortune by means of the sequences and circlings of the cyclical system.
498Chiu Lien-huan 九連環, Nine Joined-circles, i.e. Chiu-kung Lien-huan Pa-kua-chen 九宮連環八卦陣, Nine-palace Joined-circles Eight-hexagram Battle-array. The name of a system of fortune-telling. I note that Nine Joined-circles was also the name of a toy, made of copper.
499Chung-yȕan 中原, Central Plain, a term for：
i) a stretch of flat land, plain, plateau, middle of the plain. Anon. (early and mid-1st millenium BC), Songs classic (Shih-ching 詩經), no. 180, beginning of stanza 3) has the lines: “Gazing straight ahead at the middle of the plain, we see it has a multitude of big wild animals;”.
ii) refers to the Central States (Chung-kuo 中國), i.e. ancient China, or its central parts as opposed to its frontier regions, situated in the northerly parts of modern China. Li Yen-shou 李延壽 (T’ang dynasty, 7th century AD), Northern history (Pei-shih 北史), “Jen-ch’eng-wang Ch’eng chuan”, says: “Because of that, he set a great force in motion, and made a glorious residence of the Central Plain.” In old times the term referred to the region of present-day Henan province and some neighbouring parts.
iii) during the Eastern Tsin and Southern Sung dynasties it was a general term referring to the region of the lower reaches of the Yellow River.
iv) During the Yȕan dynasty it was a term for the northern heartland of China: North China.
500Yü-chao 玉爪, Jade Claws, a poetic term for a hunting-eagle.
501Chin-ao 金獒, Gold Mastiff, a poetic term for a hunting-dog.
502pei-hu 背壺, a jar with two handles, it can be held by hands or carried by a string goes through two handles.
503p’i-p’a 琵琶 nowadays pronounced p’i-pa. Fang Yi-chih’s 方以智 (fl. ca. AD 1653) Comprehensive “Standard” (T’ung-ya 通雅), “Yȕeh-ch’i” 樂器”, says: “Originally p’i-p’a borrowed its characters from p’i-pa 枇杷 [meaning “loquat”]. It then became p’i-p’o 鼙婆, and is sometimes found as po-pa 擘?? and p’i-pa ????. Another name for it was kuo-fu 國腹.”
It has four silk strings, and is made out of parasol-tree (paulownia), phoenix-tree or t’ung-tree wood (t’ung-mu 桐木), the sound-box being dug out of it. It has a bent head (or sometimes a straight one), a long neck, a flat face and a curved back, its sound-box being a broad oval shape. Fu Hsȕan’s 傅玄 (217 - 278) preface to his P’i-p’a lute rhapsody (P’i-p’a fu 琵琶賦) says that when the Han dynasty sent Princess of the Wu-sun (Wu-sun Kung-chu 烏孫公主) to marry the K’un-mi 昆彌 (or K’un-mo 昆莫), the ruler of the non-Chinese Wu-sun people of Central Asia, the music of this instrument was played on horseback. He also says that when Tu Chih 杜摯 (AD? - ca. AD 255) was serving on the building of the Great Wall, the ordinary people there put strings to the handled t’ao-drum/-tambourine (t’ao 鼗鞉鞀, and sang of it. The t’ao or t’ao-drum (t’ao-ku 鼗鼓) was a small drum with a handle, which was shaken, causing loops around the drum to rattle against the drum.
This explanation of the instrument’s origin may be doubted, and Liu Hsi 劉熙 (Han dynasty) in his Explanations of terms (Shih-ming 釋名) says: “The p’i-p’a 枇杷 originally derives from the northern barbarians (Hu 胡), and was played on horseback. Even more specifically, Sui history (Sui-shu 隋書), by Wei Cheng (580 - 643) and others, “Yin-yȕeh-chih”, says: “The present-day bent-neck p’i-p’a lute is a successor of the upright-headed k’ung-hou harp (shu-t’ou k’ung-hou 豎頭箜篌), both deriving from the Western Region [= Central Asia, Sinkiang], not being old instruments of the Chinese (Hua Hsia 華夏).”
The p’i-p’a lute was a very popular, a “star”, instrument during the T’ang dynasty, when public competitions between celebrated lutenists were held before huge audiences in the capital city. Shih Ch’ung’s 石崇 (249 - 300) Wang Shining-lady rhapsody preface (Wang Ming-chȕn tz’u-hsü 王明君辭序) says: “Of old, when the princess was married into the Wu-sun, p’i-p’a lute music was ordered to be played on horseback, to comfort her in her longings along the road.”
The term Ch’in p’i-p’a 秦琵琶 is also found for the T’ang dynasty. It was popularly known as the Ch’in Fellow (Ch’in Han-tzu 秦漢子).
504hun-pu-shih 渾不是, Utterly Is-not, Utterly Wrong, name of a musical instrument, more correctly hun-pu-ssu渾不似, Utterly Unlike. T’ao Tsung-yi 陶宗儀 (1316 - 1403) (comp.), Plough-break notes (Ch’o-keng lu 輟耕錄), says: “The Tatar (Ta-ta 達達) musical instruments include the Utterly Unlike.” Yü Yen 俞琰 (1258-1314), Putrid chat on the sitting-mat (Hsi-shang fu-t’an 席上腐談), says: “When Wang Resplendent-lady’s (Wang Chao-chȕn 王昭君) p’i-p’a-lute got broken, she had someone construct another one, but it was smaller in shape, and Resplendent-lady smiled and said: ‘It’s utterly unlike it!’ Nowadays it has by phonetic error come to be called he-pu-ssu 和必斯.” It’s also called huo-pu-ssu 火不思, hu-po-ssu 虎撥思, Wu-po-ssu 吳撥四, and hu-p’o-tz’u 琥珀詞.
505T’ai-p’ing-ku 太平鼓, Great-peace Drum/Tambourine, the name of a kind of drum or tambourine, also called Single Drum (tan-ku 單鼓) and Sheepskin Drum (yang-p’i-ku 羊皮鼓). It has connections to folk dance of such areas as China’s north-west and Hopeh province, which dances have evolved from shamanistic dance (wu-wu 巫舞). The dancers hold the drum in their left hand, grasping a “dance-whip” (wu-pien 舞鞭) in their right, striking the drum at the same time as dancing or singing. The drum is shaped like a cattail-leaf fan, has an iron frame, covered with hide, and bears iron rings fastened round its handle.
506lo-chiang-erh 酪漿兒, i.e. lo-su 酪酥, “yoghourt cream”, as a compound meaning the Russian word kumis or koumiss and Tatar word kumiz, meaning wine made from fermented cream of mare’s (most often), ewe’s or cow’s milk. Also found as lo-su 酪蘇. Made by Mongols and other northern non-Chinese (non-Han) peoples of present-day China. Li Shih-chen 李時珍 (1518 - 1593), Detailed systematic outline of herbs (Pen-ts’ao kang-mu 本草綱目), “Shou-pu”, “T’i-hu 醍醐 [i.e. “cream”]”, says: “T’ao Hung-ching 陶弘景 [(452 - 536), Collected notes on “Herbs classic” (Pen-ts’ao ching chi-chu 本草經集注)] says: ‘Buddhist writings says that milk (ju 乳) forms yoghourt (lo酪), lo becomes cream (su酥) and cream (su酥) becomes ti-hu 醍醐.” T’i-hu is found defined as “a rich liquor skimmed from boiled butter, clarified butter, ghee”, and also as “that part on the top of su-lo which is congealed like oil”. Han-tan Ch’un 邯鄲淳 (132-early 3rd century AD), Forest of laughter (Hsiao-lin 笑林), says:
A man from Wu went to the capital, where he was given a dinner which included lo-su 酪蘇 [Li Fang 李昉 (925-966) and others, [Great Peace] imperial survey (T’ai-p’ing] yü-lan [太平御覽. Gives su as 酥] cheese on the menu. Though not knowing what on Earth it was, he forced himself to eat it. On returning home, he was sick, and his condition subsequently grew critical. He called his son to him.
“I don’t feel bad about dying like those Northern oafs,” he said, “but you certainly have to watch them!”
In this joke, lo-su sounds like “(ripe) cheese”, though I know of no tradition of north-Chinese cheese-making, but otherwise lo-su must mean something like “yoghourt” “rancid butter”, or “ghee”.
Lo 酪:
i) according to Niu Shu-yü 鈕樹玉 (1760 - 1827), Record of collations of “Explaining writing and elucidating characters” (Sho-wen chieh-tzu chiao-lu 說文解辭校錄), it meant “liquid milk (ju-chiang 乳漿)”. Liu Hsi 劉熙 (Han dynasty), Explaining names (Shih-ming 釋名), “Shih yin-shih”, says: “Lo means tse 澤[“sleek”], and it’s made of milk liquid (ju-chih 乳汁), and makes peo
ple ‘fat and sleek’ (fei-tse 肥澤).” Wang Hsien-ch’ien王先謙 (1842 - 1917), Annotation and evidence supplements (Shu-cheng pu 疏證補), says: “Yeh Te-chiung 葉德炯 says: ‘[Great Peace] imperial survey,” Yin-shih pu”, cites Fu Ch’ien 服虔 [fl. ca. AD 168], Literary-writings on common customs (T’ung-su wen 通俗文) as saying that heated (yȕn 熅) ewe’s milk is called lo, the word/ character existing in the Han dynasty, [even though] Hsü [Shen]’s book never includes it.’”
Chang Tzu-lieh 張自烈 (1564 - 1650), Compendium for correcting characters (Cheng-tzu t’ung 正字通) says: “Lo is made from the milk of cows and mares. There are two kinds of it: the dry and the wet. [Anon. (Yȕan dynasty),] Main vital points about drink and provender (Yin-shan cheng-yao 飲膳正要), says: “The method of manuufacturing it, is to use half a ladleful of milk, and, after frying (ch’ao 炒) it in a wok, the remaining milk is put in, which is simmered/stewed (ao 熬) to a boil ten times, and frequently stirred this way and that, then poured out. When the jugs are well-filled, waiting till it cools, its surface skin is whisked off to make cream (su 酥), and put into old lo for a little while, and stored sealed with paper, then becoming lo. There is also a dried lo method, by which lo is dried in the sun, to make it firm, then its surface skin is whisked off, and it’s dried in the sun again, until all the skin retracts, when it’s put into a cooking pot, and fried [“clotted cream”] for a short while, and when the vessel’s well-filled, it’s dried in the sun again, made into pieces, and stored.’”
ii) Chang Yi 張揖 (Latter Wei dynasty), in his Expanded “Exegeses” (Kuang “Ya” 廣雅), says lo means “liquid” (chiang 漿). Cheng Chen 鄭珍 (1806 - 1864), Examination of new appendices to “Explaining writing” (Sho-wen hsin-fu k’ao 說文新附考), says: “[Tai Sheng 戴聖 (early first century BC) (comp.),] Rites record (Li-chi 禮記), “Yȕn”, has the words, ‘Used it to make Sweet-wine Lo (li-lo 醴酪).’ The same work, “Tsa-chi”, says: ‘Drinks water-liquid (shui-chiang水漿) without any Salty Lo (yen-lo 鹽酪).’ A note to that says: ‘Lo means vinegar (ts’u-tai 酢酨).’ Ts’u 酢 was originally the ancient character ts’u 酢, and lo originally in ancient times meant ‘sour tasting’. This classic mentions ts’u and lo together, one sour (suan 酸) and the other salty (hsien 鹹). As for the northern region’s using mare’s milk for lo, and its having various names such as lo-su and tung/chung 湩 (liquid milk), so what we call ‘milk liquid’ (ju-chiang 乳漿) isn’t the lo of the past.”
Appendices and Endnotes Page 32
