^{page 777 note 1} Thus contradicting Legge's statement as to the proper form, on p. 662 of The Chinese Classics, vol. iii, pt. ii.Google Scholar

^{page 782 note 1} For this rendering of , see note at the end of this entry.

^{page 784 note 1} See Biot, , Le Tcheou Li, vol. i, p. 421.Google Scholar

^{page 784 note 2} See Y.H.S.K., ch. 7, p. 3, for the facsimile of the inscription.

^{page 790 note 1} Perhaps = “Now on the morrow, being the day i yu”. Chinese scholars do not really know the meaning of the words yüeh jo, with which the Shu King opens. They are generally called an introductory phrase. But here they occur in the middle of the inscription.

^{page 790 note 2} So, according to Lo, but the versions I have been able to consult are not nearly so distinct.

^{page 790 note 3} As in the above passage from p. 20 of ch. 1, where i hai is the second day after Kuei yu.

^{page 791 note 1} This phrase yüan t'u is used in the Chou Li, of a “central prison“, as Biot renders it, apparently an enclosed space rather than a building.

^{page 795 note 1} Owing to ambiguity in use, the precise sense in which tzŭ is employed in discussions about the written or spoken language is not always clear. Sometimes tzŭ means character, sometimes word. Here I think Lo means that the senses now conveyed respectively by gif no and by jo were anciently embraced by a single character, and that was .

^{page 796 note 1} e.g. in Y.H.S.K. 3. 31, see Figs. 95 and 96 in Plate.

^{page 797 note 1} Both Tuan Yu-ts'ai and Wang Yün, in their respective editions of the Shuo Wen, consider the five characters chao muhou hsiang yeh, to be a corrupt interpolation in the text. As I have elsewhere explained, mu-hou does not mean a female ape, but an ape of either sex.

^{page 800 note 1} “Chinese Writing in the Chou Dynasty in the light of Recent Discoveries”: 10, 1911, pp. 1030–1.Google Scholar

^{page 805 note 1} This translation is tentative. I have not been able to discover anything about this work.