^{page 571 note 1} These divisions are given by the Marquis d'Hervey at the conclusion of his translation of the poem. I have taken them from a note at the end of the “Collection of Comments” by Ling Ćh'ien, styled Kâo-chih (), of the Tsin () dynasty. He says at the close, “The larger sections may also be subdivided into smaller ones, which the student can do for himself.”

^{page 572 note 1} = “He of Kâo-yang.” Kâo-yang would be the name of the centre where lie first ruled. There is still a district of that name in the department of Pâo-ting, in Chih-lî, which appears in the “Topography of different Dynasties” as “the Land of the ancient Chwan-hsü ”

^{page 572 note 2}

^{page 573 note 1} The ten stems are and the twelve branches are , .

^{page 573 note 2} .

^{page 574 note 1} Yü was a descendant of Chwan-hsü, from whom our author also claimed descent. He became sovereign in b.c. 2217.

^{page 574 note 2} 2 See the Shû Ching, Part I, paragraph 8.

^{page 576 note 1} In his essay on “The Astronomy of the Ancient Chinese,” in my Chinese Classics, Vol. III, proleg. p. 97 seq.

^{page 582 note 1} Ch. Cl. III, Bk. I, Pt. i, 83.

^{page 584 note 1} Wang Yî, quoting from a description of K'wân-lun, says: “There are three stages of it. The lowest stage is called Fan-t'ung (), and also Pan-sung (); the second Hsüan-pû (), and also Lang-făng (); the last Tsăng-ch'ăng (), and also Tien-t'ing ().”

^{page 584 note 2} The name of the peak is written variously. The better text for it is , but , “to suspend,” is also found, and the Marquis d'Hervey, adopting this, translates: “Le soir j'arrivais aux jardins suspendus de Hsüanpu.” The is pronounced like and Williams describes as “an elysium in the K'wăn-lun mountains, where the Heavenly Ruler resides,” and Giles similarly calls it “a peak of the K'wàn-lun mountains, where God resides.” But neither the “Heavenly Ruler” of the one nor “the God” of the other is to be understood of the Confucian Shang Tî.

^{page 585 note 1} See the account of this mountain in the “Classic of Hills and Seas,” at the end of the second book, with all the references to it in Wang Yî in loc. One account of it, given also in the K'ang-hsî Dictionary, is that it lay southwest from the Niâo Shü T'üng Hsüeh Hill, mentioned in the Shû (III, 1, pt. i, 76), which would take us to the department of Lan-châu, in Kan-sû; but how could the car be advancing on and aloft from Hsiian-pu and down in Kan-sû? [As to the name of the hill, “Bird and Kat occupying the same Hole,” in 1873 I saw a little owl in the mouth of a rat's or some other animal's hole, a little way from Merced, in California. I thought at once of the name in the Shû. Afterwards I was told that the phenomenon was common in California.]

^{page 586 note 1} Compare with this assertion the offerings made to nearly all these personages as taken from the Ming statutes in my “Notions of the Chinese concerning God and Spirits,” pp. 34, 35.

^{page 586 note 2} See the Historical Records of the Ch'in dynasty, near the beginning.

^{page 586 note 3} See the Shih-ching, I, iv, Ode 7, and the notes on it.

^{page 587 note 1} The White Water is mentioned also by Chwang-tsze (Bk. xii, par. 1), but with no reference to its place, and apparently with a metaphorical signification.

^{page 588 note 1} See Chalmers's, “Origin of the Chinese,” chapter ii, pp. 24–29Google Scholar; and Manual, Mayers', part ii, on “Numerical Categories,” under “Five,” 139, 160, 169, etc.Google Scholar

^{page 588 note 2} . The is probably used as an adjective, meaning “intelligent” or “efficacious.”

^{page 588 note 3} Such is the size of the tree as given by Wang Yî; Mayers, art. 317, makes it larger.

^{page 589 note 1} The Weak-water is mentioned twice in the Shû. (III, i, pt. i, par. 73; and pt. ii, par. 5), in the notes to which the reader will find collected all that we thus far know about it. See also “Hwâi-nan Tsze,” iv, p. 3^a.

^{page 593 note 1} The name Wû Hsien occurs in the Shû (V, xvi, 7) as a minister of the Chung Tsung T'û (B.C. 1637–1560). He may he the personage mentioned here, having heen deified, or made a powerful sorcerer, after his death.

^{page 593 note 2} See the case of Wü-ting and Fü Yüeh in the Shû, IV, viii, and notes.

^{page 593 note 3} See the account of him in Manual, Mayers', under the name of Kiang Tsze-ya, p. 81Google Scholar.

^{page 593 note 4} See also Mayers, art. 517. There is a graphic account of the meeting of duke Hwan and the waggoner, Ning Ch'î, in the Liêh-kwo Chili, Book xviii.

^{page 594 note 1} This tree has heen named hefore in stanza 56, section ix. See the account of it in Mayers' Manual, art. 317. The author here, in what he says about it, enters altogether into the region of mythological fable, or adopts the most fanciful fairy legends. I cannot agree with the Marquis d'Hervey in making Ling-făn the subject of lines 2, 3, 4 of stanza 85. The subject of them is Ch'ü Yüan himself.

^{page 596 note 1} The hill is mentioned by Hwâi-nan Tsze, iv, p. 5“, and in the Shan Hâi Ching, ii, p. 18^a.