| | 冬官考工... : |
国有六职，百工与居一焉。 |
| | The state has six official positions, and among them is that of the hundred craftsmen (baigong).
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| | 冬官考工... : |
或坐而论道；或作而行之；或审曲面势，以饬五材，以辨民器；或通四方之珍异以资之；或饬力以长地财；或治丝麻以成之。 |
| | Some sit and discuss principles; or act upon them in practice; or examine the contours and conditions, to regulate the five materials, and to distinguish the implements for the people; or connect with rare treasures from all directions to provide resources; or cultivate strength to increase the wealth of the land; or process silk and hemp to complete them.
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| | 冬官考工... : |
坐而论道，谓之王公；作而行之，谓之士大夫；审曲面势，以饬五材，以辨民器，谓之百工；通四方之珍异以资之，谓之商旅；饬力以长地财，谓之农夫；治丝麻以成之，谓之妇功。 |
| | Those who sit and discuss principles are called kings or dukes; those who act upon them in practice are called scholar-officials (shidafu); those who examine the contours and conditions to regulate the five materials and distinguish the implements for the people are called the hundred craftsmen (baigōng); those who connect with rare treasures from all directions in order to provide resources are called merchants and travelers; those who cultivate strength to increase the wealth of land are called farmers; Those who process silk and hemp in order to complete them are called women's work (fugong).
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| | 冬官考工... : |
粤无鎛，燕无函，秦无庐，胡无弓车。粤之无鎛也，非无鎛也，夫人而能为鎛也。燕之无函也，非无函也，夫人而能为函也。秦之无庐也，非无庐也，夫人而能为庐也。胡之无弓车也，非无弓车也，夫人而能为弓车也。 |
| | Yue has no yue, Yan has no han, Qin has no lu, and the Hu have no bow carts. Yue's lack of yue is not because there are none; it is that every person can make a yue. Yan's lack of han is not because there are none, but because everyone is able to make a han. Qin's lack of lu is not because there are no lu; it is that every person is able to make a lu. The Hu's lack of bow carts is not because there are none but because everyone can make them.
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| | 冬官考工... : |
知者创物。巧者述之守之，世谓之工。百工之事，皆圣人之作也。烁金以为刃，凝土以为器，作车以行陆，作舟以行水，此皆圣人之所作也。 |
| | Wise people create objects. Skillful people describe and preserve them; the world calls these individuals craftsmen (gōng). The crafts of the hundred artisans are all creations of sage men. Smelting metal to make blades, solidifying clay to create vessels, building carts for travel on land and boats for navigation on water—these are all creations of the sage men.
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| | 冬官考工... : |
天有时，地有气，材有美，工有巧。合此四者，然后可以为良。材美工巧，然而不良，则不时、不得地气也。橘逾淮而北为枳，鸲鹆不逾济，貉逾汶则死，此地气然也。郑之刀，宋之斤，鲁之削，吴粤之剑，迁乎其地而弗能为良，地气然也。燕之角，荆之干，妢胡之笴，吴粤之金锡，此材之美者也。天有时以生，有时以杀；草木有时以生，有时以死；石有时以泐；水有时以凝，有时以泽：此天时也。凡攻木之工七，攻金之工六，攻皮之工五，设色之工五，刮摩之工五，搏埴之工二。 |
| | Heaven has seasons; Earth has qi (vital energy); materials have beauty; and craftsmen possess skill. Combine these four elements, and only then can one produce excellence. Even if the materials are beautiful and the craftsmanship skillful, yet the result is not excellent—this is because it does not conform to the proper season or lacks the Earth's qi. Tangerines that cross the Huai River to the north become trifoliate oranges; the qushou bird does not cross the Ji River; and the he animal perishes if it crosses the Wen River—this is due to the nature of Earth's qi. The dao (swords) from Zheng, the jin (axes) from Song, the xue (knives) from Lu, and the swords from Wu and Yue—when moved to other regions they cannot remain excellent; this is due to Earth's qi. 龙头 Yan's horn, Jing's dry wood, Mo Hu's bamboo shafts, and Wu-Yue's tin and gold—these are examples of beautiful materials. Heaven has seasons for growth and seasons for destruction; grasses and trees have times to grow and times to die; stone has its time to erode; water has times to freeze and times to flow: this is the nature of Heaven's seasons. There are seven types of craftsmen who work with wood, six who work with metal, five who work with leather, five who apply color, five who polish and smooth surfaces, and two who mold clay.
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| | 冬官考工... : |
攻木之工：轮、舆、弓、庐、匠、车、梓。攻金之工：筑、冶、凫、栗、段、桃。攻皮之工：函、鲍、韗、韦、裘。设色之工：画、缋、钟、筐、幌。刮摩之工：玉、栉、雕、矢、磬。搏埴之工：陶、旊。 |
| | Woodworking craftsmen: Lun, Yu, Gong, Lu, Jiang, Che, Zi. Metalworking craftsmen: Zhu, Ye, Fu, Li, Duan, Tao. Leatherworking craftsmen: Han, Bao, Wu, Wei, Qiu. Color-applying craftsmen: Hua, Kui, Zhong, Kuang, Huang. Polishing and smoothing craftsmen: Yu, Zhi, Diao, Shi, Qing. Clay-molding craftsmen: Tao, Fu.
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| | 冬官考工... : |
有虞氏上陶，夏后氏上匠，殷人上梓，周人上舆。故一器而工聚焉者，车为多。车有六等之数：车轸四尺，谓之一等；戈柲六尺有六寸，既建而迤，崇于轸四尺，谓之二等；人长八尺，崇于戈四尺，谓之三等。殳长寻有四尺，崇于人四尺，谓之四等。车戟常，崇于殳四尺，谓之五等。酋矛常有四尺，崇于戟四尺，谓之六等。车谓之六等之数。 |
| | The Youyu clan valued pottery most; the Xia dynasty valued carpenters (jiang) most; the Yin people valued zhi craftsmen most; and the Zhou people valued yu craftsmen most. Therefore, among all objects, a cart requires the most types of craftsmen to complete it. A chariot has six classifications in size: when the length from the front axle to the rear crossbar (chezhen) is four chi, it is classified as first rank; when the halberd shaft (gebì) measures six chi and six cun, after being erected it slopes backward, rising four chi above the rear crossbar, this is classified as second rank; when a person's height is eight chi and rises four chi above the halberd, it is called third rank. The shu (a type of spear) measures one xun and four chi in length, rising four chi above a person's height; this is called the fourth rank. The chariot halberd (cheji chang) rises four chi above the shu, and is classified as fifth rank. The qiuliu (a long spear) measures one chang and four chi in length; it rises four chi above the ji, and is called sixth rank. This is what defines the six classifications of chariots.
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| | 冬官考工... : |
凡察车之道，必自载于地者始也，是故察车自轮始。凡察车之道，欲其朴属而微至。不朴属，无以为完久也；不微至，无以为戚速也。轮已崇，则人不能登也。轮已庳，则于马终古登阤也。 |
| | Generally, to examine a cart's construction, one must begin with its contact with the ground; therefore, examining a cart begins with the wheel. When examining a chariot, one desires it to be solidly constructed yet subtly refined. If it is not solidly built, it cannot endure for long; if it is not subtly refined, it will lack sharpness and speed. 龙头 If the wheel is too high, then people cannot climb into the chariot. If the wheel is too low, then the horse will forever struggle to ascend inclines.
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| | 冬官考工... : |
故兵车之轮六尺有六寸，田车之轮六尺有三寸，乘车之轮六尺有六寸。六尺有六寸之轮，轵崇三尺有三寸也；加轸与轐焉，四尺也；人长八尺，登下以为节。 |
| | Therefore, the wheels of a war chariot measure six chi and six cun; those of an agricultural cart measure six chi and three cun; and those of a ceremonial carriage also measure six chi and six cun. A wheel measuring six chi and six cun has a hub (zhi) that is three chi and three cun in height; adding the rear crossbar (zhen) and the axle (kuai), it totals four chi; A person's height is eight chi, used as a standard for ascending and descending.
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| | 冬官考工... : |
轮人为轮。 |
| | The Lunren craftsman makes wheels.
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| | 冬官考工... : |
斩三材必以其时，三材既具，巧者和之。毂也者，以为利转也。辐也者，以为直指也。牙也者，以为固抱也。轮敝，三材不失职，谓之完。 |
| | When cutting the three materials, one must do so at their proper seasons; once these three materials are prepared, a skilled craftsman harmonizes them. The hub (gu) is made to facilitate smooth rotation. The spokes (fu) are made to point directly outward in a straight line. The rim segments (ya) are made to securely encircle the hub. Even when a wheel is worn out, if the three materials have not failed in their functions, it is called intact (wan).
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| | 冬官考工... : |
望而视其轮，欲其幎尔而不迤也。进而视之，欲其微至也。无所取之，取诸圜也。望其辐，欲其揱尔而纤也。进而视之，欲其肉称也。无所取之，取诸易直也。 |
| | Looking at the wheel from afar, one desires that it appears full and upright without tilting. Approaching to examine it closely, one desires its subtle refinement. If there is nothing else to take as a reference, take the circle (yuan) as the standard. Looking at its spokes from afar, one wishes for them to appear slender and elegant. Approaching to examine them closely, one desires their thickness to be well-proportioned. If there is no other standard to follow, take ease and straightness as the reference.
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| | 冬官考工... : |
望其毂，欲其眼也。进而视之，欲其帱之廉也。无所取之，取诸急也。 |
| | Looking at its hub from afar, one wants it to appear round (yan). Approaching and examining it closely, one desires the edges of its flanges to be sharp and clean. If there is no other reference, take urgency (ji) as the standard.
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| | 冬官考工... : |
视其绠，欲其蚤之正也。察其灾蚤不龋，则轮虽敝不匡。 |
| | Examining its hub hole (geng), one desires it to be straight and upright. If the edges of the hub hole are examined and found not worn or damaged, then even if the wheel is old, it will remain round (not kuaung).
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| | 冬官考工... : |
凡斩毂之道，必矩其阴阳。阳也者，稹理而坚；阴也者，疏理而柔。是故以火养其阴，而齐诸其阳，则毂虽敝不藃。毂小而长则柞，大而短则挚。是故六分其轮崇，以其一为之牙围；参分其牙围而漆其二，椁其漆内而中诎之，以为之毂长，以其长为之围，以其围之阞捎其薮；五分其毂之长，去一以为贤，去三以为轵。容毂必直，陈篆必正，施胶必厚，施筋必数，帱必负干。既摩，革色青白，谓之毂之善。 |
| | Whenever cutting a hub, one must ensure that its yin and yang sides are square. The yang side refers to the dense-grained and firm wood; the yin side refers to the loosely grained and soft wood. Therefore, by using fire to treat its yin side while aligning it with the yang side, even when the hub is worn out, it will not become warped (tian). If a hub is small and long, it becomes weak; if large and short, it becomes stiff. Therefore, divide the height of the wheel into six parts, using one part as the circumference for the rim segments (ya). Divide the circumference of the rim segments into three parts, and take two of them; hollow out this portion inward and curve it in the middle to form the length of the hub. Use this length as its diameter, and use the diameter to determine the width (suo) of the spokes. Divide the hub's length into five parts; remove one part for the xian, and three parts for the zhi (hub cap). The hub must be straight; the arrangement of spokes must be upright; glue applied must be thick; reinforcing tendons (jin) must be numerous; and the flanges must bear the weight evenly. After polishing, if the surface color appears bluish-white, it is considered an excellent hub.
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| | 冬官考工... : |
参分其毂长，二在外，一在内，以置其辐。凡辐，量其凿深以为辐广。辐广而凿浅，则是以大扤，虽有良工，莫之能固。凿深而辐小，则是固有馀而强不足也。故竑其辐广以为之弱，则虽有重任，毂不折。参分其辐之长而杀其一，则虽有深泥，亦弗之溓也。参分其股围，去一以为骹围。揉辐必齐，平沈必均。直以指牙，牙得，则无槷而固；不得，则有槷必足见也。 |
| | Divide the length of the hub into three parts: two parts outside and one part inside, to position the spokes accordingly. For all spokes, measure their mortise depth to determine their width. If the spoke is wide but the mortise shallow, it will be loosely fitted; even with a skilled craftsman, it cannot be secured. If the mortise is deep but the spoke narrow, then although it may be secure, its strength will be insufficient. Therefore, adjust the width of the spokes to provide flexibility; in this way, even with heavy loads, the hub will not break. Divide the length of a spoke into three parts and reduce one part; then, even in deep mud, it will not sink. Divide the circumference of its shaft (gu) into three parts, remove one to determine the circumference of its lower part (xiao). When bending spokes, they must be uniform; when leveling and submerging them, their depth must be even. Straighten the spoke to point precisely at the rim segment (ya); if this alignment is correct, then it will remain firm without needing additional support; if not aligned properly, even with added supports, their presence will be clearly visible.
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| | 冬官考工... : |
六尺有六寸之轮，绠参分寸之二，谓之轮之固。凡为轮，行泽者欲杼，行山者欲侔。杼以行泽，则是刀以割涂也，是故涂不附。侔以行山，则是抟以行石也，是故轮虽敝，不甐于凿。 |
| | For a wheel measuring six chi and six cuns, the hub hole (geng) should measure two-thirds of an inch in diameter; this is considered the firmness of the wheel. Generally, when making wheels, those for travel on flat land should be slender (zhu), while those for mountainous terrain should be robust and equal in strength (mou). Slender wheels are suitable for flat land, as they cut through mud like a blade; thus, the mud does not adhere to them. Robust wheels are suitable for mountainous terrain, as they press against stone like a solid mass; thus, even when worn out, the wheel does not become loose in its mortise.
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| | 冬官考工... : |
凡揉牙，外不廉而内不挫、旁不肿，谓之用火之善。是故规之以视其圜也，矩之以视其匡也，县之以视其辐之直也，水之以视其平沈之均也，量其薮以黍，以视其同也，权之以视其轻重之侔也。故可规、可矩、可水、可县、可量、可权也，谓之国工。 |
| | When bending rim segments (ya), if the outside is not sharp, the inside is not weakened, and the sides are not swollen, it is considered excellent use of fire. Therefore, use a compass to check its roundness, a square to examine the frame's straightness, suspend it to observe whether the spokes are straight, test with water to see if their depth is even, measure the hub space in shu grains to ensure uniformity, and weigh them to confirm that their weight is equal. Thus, if a wheel can be measured with compasses and squares, tested in water, suspended for inspection, measured quantitatively, and weighed accurately, it is called the work of a national craftsman (guogong).
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| | 冬官考工... : |
轮人为盖，达常围三寸。桯围倍之，六寸。信其桯围以为部广，部广六寸。部长二尺。桯长倍之四尺者二。十分寸之一谓之枚。部尊一枚。弓凿广四枚，凿上二枚，凿下四枚。凿深二寸有半，下直二枚，凿端一枚。弓长六尺谓之庇轵，五尺谓之庇轮，四尺谓之庇轸。参分弓长而揉其一。参分其股围，去一以为蚤围。参分弓长，以其一为之尊。上欲尊而宇欲卑。上尊而宇卑，则吐水疾而溜远。盖已崇，则难为门也；盖已卑，是蔽目也。是故盖崇十尺。良盖弗冒弗纮，殷亩而驰，不队，谓之国工。 |
| | The wheelmaker constructs the canopy (gai), with its diameter reaching three cuns. Double this measurement for the shaft circumference, making it six cuns. Use the shaft's circumference as a reference to determine the width of each section (bu), resulting in a width of six cuns per section. Each section is two chi long. Double the length of the shaft to four chi, and there are two such lengths. One-tenth of an cun is called a mei. The height (zun) of each section is one mei. The mortise hole's width is four mei, with two mei at the top and four mei at the bottom of the mortise. The depth of the mortise is two cuns and a half, with a straight section below measuring two mei in width, and one mei at its end. An arch (gong) six chi long is called bi zhi, five chi long is called bi lun, and four chi long is called bi zhen. Divide the length of the arch into three parts and bend one part. Divide the circumference (gu wei) of its shaft into three parts, remove one part to determine the circumference (zao wei) of the lower section. Divide the length of the bow into three parts; use one part as its height (zun). The upper part should be high, while the eaves (yu) should be low. If the upper part is high and the eaves are low, then rainwater will drain quickly and flow far away. If the canopy (gai) is already too tall, it becomes difficult to construct the door; if the canopy is too low, it will obstruct one's view. Therefore, the height of the canopy should be ten chi. A well-made canopy will neither collapse nor tilt; even when driven rapidly over uneven terrain, it does not fall off — this is called the work of a state craftsman (guogong).
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| | 冬官考工... : |
舆人为车。 |
| | The carriage-maker constructs the chariot.
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| | 冬官考工... : |
轮崇，车广，衡长，参如一，谓之参称。参分车广，去一以为隧。参分其隧，一在前，二在后，以揉其式。以其广之半为之式崇，以其隧之半为之较崇。六分其广，以一为之轸围。参分轸围，去一以为式围。参分式围，去一以为较围。参分较围，去一以为轵围。参分轵围，去一以为轛围。 |
| | When the height of the wheel, the width of the carriage, and the length of the crossbar are in a three-to-one ratio, it is called "san cheng" (threefold proportion). Divide the width of the chariot into three parts and remove one part to determine its clearance (sui). Divide this clearance into three parts: one in front, two at the back, and use them as a basis for shaping its frame (shi). Use half of the chariot's width to determine the height of its frame, and use half of its clearance to determine the height (jiao chong) of the crossbar. Divide the chariot's width into six parts; one part is used as the circumference (zhen wei) for the rear axle. Divide the rear axle's circumference into three parts, and remove one to determine the frame's circumference (shi wei). Divide the frame's circumference into three parts and subtract one part to obtain the crossbar's circumference (jiao wei). Divide the crossbar's circumference into three parts, remove one, and use it as the circumference for the front axle (zhi wei). Divide the front axle's circumference into three parts; subtract one part to determine the hub's circumference (zhui wei).
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| | 冬官考工... : |
圜者中规，方者中矩，立者中县，衡者中水，直者如生焉，继者如附焉。 |
| | The round parts must conform to the compass, the square parts to the square; vertical parts should align with a plumb line (xian), horizontal ones with water level. Straight parts should appear naturally aligned, and connected parts should adhere seamlessly.
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| | 冬官考工... : |
凡居材，大与小无并。大倚小则摧，引之则绝。 |
| | When assembling materials, large and small pieces must not be placed side by side. If a larger piece leans on a smaller one, it will break; if pulled, the connection will snap.
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| | 冬官考工... : |
栈车欲弇，饰车多侈。 |
| | For practical carts (zhan che), the design should be compact and enclosed; for ornamental carriages (shi che), they tend to have more expansive and elaborate features.
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| | 冬官考工... : |
辀人为辀。 |
| | The cartwright makes the pole (zhou).
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| | 冬官考工... : |
辀有三度，轴有三理。国马之辀，深四尺有七寸。田马之辀，深四尺。驽马之辀，深三尺有三寸。轴有三理，一者以为媺也，二者以为久也，三者以为利也。軓前十尺而策半之。 |
| | A pole has three measurements, and an axle has three principles. The pole for a state horse is four chi and seven cuns in depth. The pole for an agricultural horse is four chi deep. The pole for a slow or inferior horse is three chi and three cuns in depth. An axle has three principles: one for beauty, two for durability, and three for functionality. The length from the front of the pole to the bit is ten chi; half that distance is where the reins (ce) are attached.
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| | 冬官考工... : |
凡任木：任正者，十分其辀之长，以其一为之围。衡任者，五分其长，以其一为之围。小于度，谓之无任。五分其轸间，以其一为之轴围。十分其辀之长，以其一为之当兔之围。参分其兔围，去一以为颈围。五分其颈围，去一以为踵围。 |
| | For all load-bearing wooden parts: for a straight pole, divide its length into ten parts and use one part as the circumference of the piece. For horizontal load-bearing components (heng ren), divide their length into five parts, using one part as their circumference. If the dimensions are smaller than specified, it is considered incapable of bearing weight ("wu ren"). Divide the distance between the rear axles (zhen jian) into five parts; use one part to determine the axle's circumference. Divide the length of the pole into ten parts, and use one part as the diameter for the yoke ring (dang tu). Divide the circumference of the yoke ring into three parts, subtract one to determine the neck's circumference. Divide the neck's circumference into five parts and remove one part for the heel (zhong wei).
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| | 冬官考工... : |
凡揉辀，欲其孙而无弧深。今夫大车之辕挚，其登又难；既克其登，其覆车也必易。此无故，唯辕直且无桡也。是故大车平地既节轩挚之任，及其登阤，不伏其辕，必缢其牛。此无故，唯辕直且无桡也。故登阤者，倍任者也，犹能以登；及其下阤也，不援其邸，必緧其牛后。此无故，唯辕直且无桡也。 |
| | When bending a pole, it should be flexible but without excessive curvature. Now, the yoke (yuan zhi) of a large cart is difficult to mount; Once it has been mounted, overturning the cart will certainly be easy. This is not without reason; it is because the yoke is straight and lacks flexibility (nao). Therefore, when a large cart travels on flat ground and the yoke and crossbar bear their load properly, but upon ascending an incline (ge), if it does not bend its yoke, the oxen will inevitably be strangled. This is no coincidence; it is simply because the yoke remains straight and inflexible (wu nao). Therefore, when ascending an incline — a task requiring double the load-bearing capacity — it is still possible to climb; but when descending the slope, if one does not support its base (di), the oxen at the rear will inevitably be dragged down. This is no accident; it is solely because the yoke remains rigid and inflexible.
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是故辀欲颀典。辀深则折，浅则负。辀注则利准，利准则久，和则安。辀欲弧而无折，经而无绝；进则与马谋，退则与人谋；终日驰骋，左不楗；行数千里，马不契需；终岁御，衣衽不敝。此唯辀之和也。劝登马力，马力既竭，辀犹能一取焉。 |
| | Therefore, a pole should be slender yet elegant (qi dian). If the pole is too deep, it will break; if too shallow, it will sag under load. A well-constructed pole ensures accurate alignment (li zhun); with accurate alignment, the structure lasts long; and when balanced, it remains stable. The pole should be curved but not bent to breaking, taut yet unbroken; when moving forward, it must harmonize with the horse's movement; when retreating, it must align with the driver's control; even after a full day of riding and driving, the left side will not jam (kai). Traveling for thousands of li, the horse does not tire or refuse to move. After a whole year of driving, the driver's clothing remains undamaged. This is solely due to the harmony (he) of the pole. When encouraging a horse up an incline, even after its strength has been exhausted, the pole can still provide one final assist.
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良辀环灂，自伏兔不至軓七寸，軓中有灂，谓之国辀。轸之方也，以象地也。盖之圜也，以象天也。轮辐三十，以象日月也。盖弓二十有八，以象星也。龙旗九斿，以象大火也。鸟旟七斿，以象鹑火也。熊旗六斿，以象伐也。龟蛇四斿，以象营室也。弧旌枉矢，以象弧也。 |
| | A well-crafted pole (liang zhou) has evenly spaced rings of water droplets; from the yoke ring to the front end, there are seven cuns with a drop in the middle — this is called a state-standard pole (guo zhou). The square shape of the rear axle (zhen) symbolizes the earth. The round canopy (gai) represents the heavens. Thirty spokes in a wheel symbolize the sun and moon. Twenty-eight arches on the canopy represent the stars. The dragon flag has nine streamers, symbolizing the constellation of the Great Fire (Dahuo). The bird banner has seven streamers, representing the 鹑 fire (Chunhuo) constellation. The bear flag has six streamers, symbolizing the Fada constellation. The turtle and snake banner has four streamers, representing the Ying Shi constellation. The curved standard (hu jing) with a bent arrow symbolizes the arc of the sky.
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攻金之工，筑氏执下齐，冶氏执上齐，凫氏为声，栗氏为量，段氏为鎛器，桃氏为刃。 |
| | The metalworkers: Zhu Zhi holds the lower edge, Ye Zhi holds the upper edge, Fu Zhi makes the sound, Li Zhi creates measuring vessels, Duan Zhi forges bells and drums, and Tao Zhi produces cutting edges.
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金有六齐。六分其金而锡居一，谓之钟鼎之齐。五分其金而锡居一，谓之斧斤之齐。四分其金而锡居一，谓之戈戟之齐。参分其金而锡居一，谓之大刃之齐。五分其金而锡居二，谓之削杀矢之齐。金锡半，谓之鉴遂之齐。 |
| | Metalworking has six types of alloys (qi). Divide the metal into six parts, with one part being tin — this is called the alloy for bells and tripods. Divide the metal into five parts, with one part tin — this is known as the alloy for axes and chisels. Divide the metal into four parts, with one part being tin; this composition is called "ge ji zhi qi," used for making halberds and spears. Divide the metal into three parts, with one part being tin: this is called "daren zhi qi," used for making large cutting tools. Divide the metal into five parts with two parts being tin: this is called "xuesha shi zhi qi," used for sharpening arrows. When gold and tin are in equal halves, it is known as the alloy (qi) for mirrors and ladles (jiansui).
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筑氏为削。 |
| | Zhu Zhi makes chisels.
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长尺博寸，合六而成规。欲新而无穷，敝尽而无恶。 |
| | They are one chi long and one cun wide, with six of them forming a circle when combined. They should remain sharp and effective indefinitely; even after wear or damage, they do not become harmful.
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冶氏为杀矢。 |
| | Ye Zhi makes arrow sharpeners.
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刃长寸，围寸，铤十之，重三垸。戈广二寸，内倍之，胡三之，援四之。已倨则不入，已句则不决。长内则折前，短内则不疾。是故倨句外博。重三锊。戟广寸有半寸，内三之，胡四之，援五之。倨句中矩，与剌重三锊。 |
| | The blade is one cun long and one cun in circumference; ten of them are made from a single piece (ting), weighing three yuan. The halberd is two cun wide at the blade, twice as wide at the socket (nei), three times as wide at the tang (hu), and four times as wide at the cutting edge (yuan). If it is too upright, it will not penetrate; if it is too curved, it will not cut effectively. A long socket (nei) causes the front to break easily; a short socket makes it ineffective in striking quickly. Therefore, the blade should be neither too upright nor too curved and must have an outwardly broad shape. They weigh three zhi. The spear (ji) is one and a half cun wide at the blade; its socket (nei) is three times that width, its tang (hu) four times, and its cutting edge (yuan) five times. Its upright and curved shape conforms to the square standard; together with the spearhead, they weigh three zhi.
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桃氏为剑。 |
| | Tao Zhi makes swords.
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腊广二寸有半寸，两从半之。以其腊广为之茎围，长倍之。中其茎，设其后。参分其腊广，去一以为首广而围之。 |
| | The blade (la) is two and a half cun wide; the sides are half that width in length. Use the width of the blade to determine the circumference of the hilt (jing), and make its length twice as long. Center it on the hilt, and shape its back accordingly. Divide the blade's width into three parts; remove one part to determine the width of the tip (shou), then encircle it with a hilt.
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身长五其茎长，重九锊，谓之上制，上士服之。身长四其茎长，重七锊，谓之中制，中士服之。身长三其茎长，重五锊，谓之下制，下士服之。 |
| | The blade's length is five times that of the hilt; its weight is nine zhi — this is called "shangzhi," worn by high-ranking officials. The blade's length is four times that of the hilt, weighing seven zhi — this is known as "zhongzhi," worn by mid-ranking officials. The blade's length is three times that of the hilt and weighs five zhi — this is referred to as "xiaozhi," worn by lower-ranking officials.
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凫氏为钟。 |
| | Fu Zhi makes bells.
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两栾谓之铣，铣间谓之于，于上谓之鼓，鼓上谓之钲，钲上谓之舞，舞上谓之甬，甬上谓之衡。钟县谓之旋，旋虫谓之斡。钟带谓之篆，篆间谓之枚，枚谓之景。于上之攠之遂。 |
| | The two loops are called xian; the space between them is yu. Above the yu is gu, above the gu is zheng, above the zheng is wu, and above the wu is yong. Above the yong is heng. The suspension ring of a bell is called xuan; the hole in it for hanging is called wo. The band around the bell is called zhuan; the space between the bands is mei, and each mei is referred to as jing. The hollow passage above yu is called yi zhi sui.
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十分其铣，去二以为钲，以其钲为之铣间，去二分以为之鼓间。以其鼓间为之舞修，去二分以为舞广。以其钲之长为之甬长，以其甬长为之围。参分其围，去一以为衡围。参分其甬长，二在上，一在下，以设其旋。 |
| | Divide the xian into ten parts, remove two to determine the zheng; use the width of the zheng as the space between xians, and subtract two parts from it to establish the spacing for gu. Use the spacing of gu to determine the length (xiu) of wu; remove two parts to determine its width (guang). Take the length of zheng as the length of yong, and use the length of yong to determine its circumference. Divide its circumference into three parts; remove one to establish the circumference for heng. Divide the length of yong into three parts: two above and one below, to position its xuan (suspension ring).
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薄厚之所震动，清浊之所由出，侈弇之所由兴，有说。钟已厚则石，已薄则播，侈则柞，弇则郁，长甬则震。是故大钟十分其鼓间，以其一为之厚；小钟十分其钲间，以其一为之厚。钟大而短，则其声疾而短闻；钟小而长，则其声舒而远闻。为遂，六分其厚，以其一为之深而圜之。 |
| | The thinness or thickness determines the vibration; the clarity or dullness of sound arises from this. The expansion or contraction of the bell's shape is also determined by these factors — there are explanations for all of them. If a bell is too thick, its sound becomes like stone; if too thin, the sound spreads out. If it expands outward (chi), the sound is rough (zuo); if contracted inward (yan), the sound becomes stifled (yu). A long yong causes excessive vibration (zhen). Therefore, for a large bell, divide the spacing of gu into ten parts and use one part as its thickness; For a small bell, divide the space between zheng into ten parts and take one part as its thickness. If a bell is large but short in shape, its sound will be sharp but not travel far; if the bell is small yet long in form, its sound will be mellow and carry far. To make sui (hollow passages), divide the thickness into six parts; use one part as the depth, then round it out.
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栗氏为量。 |
| | Li Zhi makes measuring vessels.
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改煎金锡则不耗，不耗然后权之，权之然后准之，准之然后量之。量之以为釜，深尺，内方尺而圜其外，其实一釜。其臀一寸，其实一豆；其耳三寸，其实一升。重一钧。其声中黄钟之宫。概而不税。 |
| | Refine the gold and tin without loss; only after there is no loss should it be weighed, then measured for standardization, and finally used to determine volume. Use this measurement to make a fu (a unit of volume), with a depth of one chi, square inside at one chi per side and round on the outside; its actual capacity is one fu. Reduce its width by one cun — its volume becomes one dou; reduce it further by three cun at the ears (er) — its capacity is then one sheng. It weighs one jun. Its sound corresponds to the gong tone of Huangzhong pitch pipe. It is leveled but not taxed.
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其铭曰：“时文思索，允臻其极。嘉量既成，以观四国。永启厥后，兹器维则。”凡铸金之状：金与锡黑浊之气竭，黄白次之；黄白之气竭，青白次之；青白之气竭，青气次之。然后可铸也。 |
| | Its inscription reads: "In times of culture and contemplation, one truly reaches the highest standard." Once this standard measure is completed, it can be used to demonstrate standards to all four directions. May it forever serve as a model for future generations — may this vessel remain the standard." Generally, when casting metal: once the black and murky vapors from gold and tin have dissipated, yellow and white vapors follow; when the yellow and white vapors dissipate, green and white vapors appear next; once the green and white vapors have dissipated, pure green vapor follows. Only then can casting proceed.
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段氏：阙。 |
| | Duan Zhi: [Missing content].
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函人为甲。 |
| | Han Ren makes armor.
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犀甲七属，兕甲六属，合甲五属。犀甲寿百年，兕甲寿二百年，合甲寿三百年。凡为甲，必先为容然后制革。权其上旅与其下旅，而重若一。以其长为之围。 |
| | Armored plates made from rhinoceros hide have seven sections; those made from sisi (a type of antelope) hide have six sections, and composite armor has five sections. Rhinoceros-hide armor lasts for one hundred years; sisi-hide armor lasts two hundred years; composite armor can last three hundred years. Whenever making armor, one must first determine the size and shape before tanning the leather. Weigh the upper parts (shanglv) and lower parts (xielv); their weights should be equal. Use its length to determine its circumference.
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凡甲，锻不挚则不坚，已敝则桡。凡察革之道：视其钻空，欲其惌也；视其里，欲其易也；视其朕，欲其直也；橐之，欲其约也；举而视之，欲其丰也；衣之，欲其无齘也。视其钻空而惌，则革坚也。视其里而易，则材更也。视其朕而直，则制善也。橐之而约，则周也。举之而丰，则明也。衣之无齘，则变也。 |
| | All armor, if not properly forged (duan), will lack firmness; once worn out, it becomes weak and bends easily. The method of inspecting leather: look at the holes made by drilling — they should be smooth; examine its inner surface, which should appear soft and pliable; inspect the grain (zhen), which should be straight; when folded, it should remain compact and not sag; lift it up to look — it should appear full and substantial; when worn, it should not cause discomfort or chafing. If the holes are smooth after drilling, then the leather is firm. If its inner surface appears soft and pliable, it indicates that the material has been properly treated. If the grain is straight, then the tanning process was well done. If it remains compact when folded, then its structure is complete and even. If it appears full when lifted, the quality is clear and evident. If it causes no discomfort or chafing when worn, then its transformation into a suitable material has been successful.
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鲍人之事：望而视之，欲其荼白也；进而握之，欲其柔而滑也；引而信之，欲其直也；卷而抟之，欲其无迤也；视其著，欲其浅也；察其线，欲其藏也。 |
| | The duties of Bao Ren: look at it from afar — it should appear tea-white in color; approach and grasp it — it should feel soft and smooth; pull it taut — it should be straight; roll and compress it — there should be no sagging or unevenness; inspect its surface (zhuo) — the markings should be faint; examine its threads — they should be hidden and not visible.
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革欲其荼白而疾浣之，则坚；欲其柔滑而腛脂之，则需。信之而直，则取材正也。信之而枉，则是一方缓、一方急也。若茍一方缓、一方急，则及其用之也，必自其急著先裂；若茍自急者先裂，则是以博为帴也。卷而抟之而不迤，则厚薄序也。视其著而浅，则革信也。察其线而藏，则虽敝不甐。 |
| | Leather should appear tea-white and be washed quickly; this makes it firm; if desired to be soft and smooth, apply oil (guozhi) — then it will remain supple. If it is straight when pulled taut, the material has been selected properly. If it bends when stretched, one side is loose and the other tight. If one side is loose while the other is tight, then when it comes to use, it will inevitably crack first at the tighter part; if cracking begins from the tighter side, this indicates that a broad piece has been mistakenly treated as narrow (bo wei mi). If it is rolled and compressed without sagging or unevenness, then its thickness is uniform. If the surface markings are faint, the leather has been properly processed. If its threads are hidden and not visible, then even when worn out it will not easily tear.
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韗人为皋陶。 |
| | Mou Ren makes gao yao (a type of drum).
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长六尺有六寸，左右端广六寸，中尺，厚三寸。穹者三之一。上三正。 |
| | It is six chi and six cun long, with the ends on both sides measuring six cun in width; its center section is one chi wide and three cun thick. The curved part (qiong) occupies one-third of it. It has three upright parts on top.
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鼓长八尺，鼓四尺，中围加三之一，谓之鼖鼓。为皋鼓，长寻有四尺，鼓四尺，倨句，磬折。凡冒鼓，必以启蛰之日。 |
| | The drum is eight chi long, four chi in diameter; its middle circumference increases by one-third — this is called Feng Gu. To make a Gao Gu drum, it should be four chi longer than the xun (a unit of length), with a diameter of four chi; its shape is curved upward and bent like a qing. Whenever covering a drum, it must be done on the day of Qi Zhe (Awakening of Insects).
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良鼓瑕如积环。鼓大而短，则其声疾而短闻。鼓小而长，则其声舒而远闻。 |
| | A fine drum has flaws resembling accumulated rings. If a drum is large but short, its sound will be sharp and not travel far. If a drum is small yet long, its sound will be mellow and carry far.
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韦氏：阙。 |
| | Wei Shi: Quē (missing or incomplete).
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裘氏：阙。 |
| | Qiu Shi: Quē (missing or incomplete).
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画缋之事：杂五色。东方谓之青，南方谓之赤，西方谓之白，北方谓之黑，天谓之玄，地谓之黄。青与白相次也，赤与黑相次也，玄与黄相次也。 |
| | The craft of painting and decorating involves the blending of five colors. The East is called qing (blue/green), the South chi (red), the West bai (white), the North hei (black), Heaven xuan (dark blue/black), and Earth huang (yellow). Qing follows bai, chi follows hei, and xuan follows huang.
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青与赤谓之文，赤与白谓之章，白与黑谓之黼，黑与青谓之黻，五采备谓之绣。土以黄，其象方，天时变；火以圜，山以章，水以龙；鸟，兽，蛇。 |
| | Qing combined with chi is called wen (pattern), chi combined with bai is called zhang (section), bai combined with hei is called fu, and hei combined with qing is called fu. When all five colors are present, it is called xiu (embroidery). Earth is yellow; its form is square, and the timing of Heaven brings change; Fire takes a round shape, mountains are marked with patterns, water resembles dragons; Birds, beasts, and snakes.
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杂四时五色之位以章之，谓之巧。凡画缋之事，后素功。 |
| | Combining the positions of four seasons and five colors to create patterns is called qiao (skillfulness). In all matters of painting and decorating, white cloth must be prepared first.
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锺氏染羽。 |
| | Zhong Shi dyes feathers.
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以朱湛丹秫，三月而炽之，淳而渍之。三入为纁，五入为緅，七入为缁。 |
| | They use cinnabar to dye red millet, and after three months of boiling it until it is intense in color, they refine and soak the feathers. Three dippings produce xun (a reddish-yellow), five produce zou (a dark red-brown), and seven produce zi (black).
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筐人：㡛氏湅丝，以涚水沤其丝，七日，去地尺，暴之。昼暴诸日，夜宿诸井，七日七夜，是谓水涚。涚帛，以栏为灰，渥淳其帛，实诸泽器，淫之以蜃。清其灰而渌之，而挥之；而沃之，而渌之；而涂之，而宿之。明日，沃而渌之。昼暴诸日，夜宿诸井，七日七夜，是谓水涚。玉人之事：镇圭尺有二寸，天子守之。命圭九寸，谓之桓圭，公守之。命圭七寸，谓之信圭，侯守之。命圭七寸，谓之躬圭，伯守之。天子执瑁四寸，以朝诸侯。天子用全，上公用龙，侯用瓒，伯用将。继子男，执皮帛。天子圭中必。四圭尺有二寸，以祀天。大圭长三尺，杼上终葵首，天子服之。土圭尺有五寸，以致日，以土地。祼圭尺有二寸，有瓒，以祀庙。琬圭九寸而缫，以象德。琰圭九寸，判规，以除慝，以易行。璧羡度尺，好三寸，以为度。圭璧五寸，以祀日月星辰。 |
| | Kuang Ren: The Di Shi family refines silk. They soak the silk in clear water for seven days, then hang it one chi above the ground to dry in the sun. They expose it to sunlight during the day and soak it in wells at night; after seven days and nights, this is called shui yu (water soaking). They treat silk with ashes made from bamboo, thoroughly soak the silk fabric in a solution, place it into a smooth vessel, and then immerse it in brine. Clarify its ash and filter it, then stir it thoroughly; then pour the solution over the silk, and filter again. Then apply it evenly and let it rest overnight. The next day, pour the solution over it again and filter once more. Expose it to sunlight during the day, and soak it in a well at night; after seven days and seven nights, this is called water soaking (shui yu). The duties of the jade artisan: The zhen gui measures one chi and two cun; it is held by the Son of Heaven. The ming gui measures nine cun, called huan gui, which is held by a marquis (gong). The ming gui measuring seven cun is called xin gui, and it is held by a viscount (hou). A ming gui of seven cun in length is called gong gui, which is kept by a count (bo). The Son of Heaven holds a maomao four cun long to receive the feudal lords in court. The Son of Heaven uses quan, marquises use long, viscounts use zan, and counts use jiang. Junior sons and young men hold leather and silk fabrics. The Son of Heaven's gui must be perfectly centered. Four guis, each one chi and two cun long, are used to worship Heaven. The da gui is three chi long, with a zhu-shaped top ending in a kui head; it is worn by the Son of Heaven. The tu gui measures one chi and five cun, used to determine the solar position and measure land. The guo gui is one chi and two cun in length, accompanied by a zan; it is used for ancestral temple sacrifices. The wan gui measures nine cun and has a smooth surface, symbolizing virtue. The yan gui is nine cun long with a half-round shape; it is used to eliminate evil and facilitate righteous conduct. The bi xian measures one chi in diameter, has an opening three cun wide, and serves as a standard for measurement. Gui and bi measuring five cun are used to worship the sun, moon, and stars.
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璧琮九寸，诸侯以享天子。谷圭七寸，天子以聘女。大璋亦如之，诸侯以聘女。大璋、中璋九寸，边璋七寸。射四寸，厚寸。黄金勺，青金外，朱中。鼻寸，衡四寸。有缫。天子以巡守，宗祝以前马。瑑圭璋八寸，璧琮八寸，以眺、聘。牙璋、中璋七寸，射二寸，厚寸，以起军旅，以治兵守。驵琮五寸，宗后以为权。大琮十有二寸，射四寸，厚寸，是谓内镇，宗后守之。驵琮七寸，鼻寸有半寸，天子以为权。两圭五寸，有邸，以祀地，以旅四望。瑑琮八寸，诸侯以享夫人。案十有二寸，枣、栗十有二列，诸侯纯九，大夫纯五，夫人以劳诸侯。璋邸射，素功；以祀山川，以致稍饩。 |
| | Bi zong measures nine cun; feudal lords present it as an offering to the Son of Heaven. The gu gui is seven cun long, used by the Son of Heaven in marriage proposals. The da zhang is also similar; feudal lords use it for proposing marriage. The da zhang and zhong zhang measure nine cun, while the bian zhang measures seven cun. Its shai is four cun long and one cun thick. The ladle (shao) is made of gold, with blue metal on the outside and red in the center. Its bi measures one cun, and its heng four cun. It has a smooth surface (sou). The Son of Heaven carries it when touring the realm, and the zong zhu leads the way on horseback. Zuan gui zhang measures eight cun; bi zong also measures eight cun, used for visiting and proposing marriage. Ya zhang and zhong zhang are seven cun long; their shai is two cun long, one cun thick — used to raise armies and manage military defense. Zu cong measures five cun; the queen mother uses it as a symbol of authority. The da zong is twelve cun long, with shai four cun and thickness one cun — this is called neizhen; it is kept by the queen mother. Zu zong measures seven cun, with its bi one and a half cun long — used as a symbol of authority by the Son of Heaven. Two guis each five cun in length, with a base (di), are used to worship Earth and make offerings at the four cardinal directions. Zuan zong measures eight cun; feudal lords offer it as tribute to their wives. The an measures twelve cun, with twelve rows of jujubes and chestnuts; marquises have nine pure (uncut) sections, and high officials five — the lady uses it to entertain feudal lords. The base (di shai) of zhang must be smooth and well-finished; it is used to worship mountains and rivers, as well as for making sacrificial offerings.
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栉人：阙。 |
| | Zhi Ren: Quē (missing or incomplete information).
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雕人：阙。 |
| | Diao Ren: Quē (missing or incomplete content).
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磬氏为磬。倨句一矩有半。其博为一，股为二，鼓为三。参分其鼓博，去一以为鼓博，参分其鼓博，以其一为之厚。已上则摩其旁，已下则摩其端。矢人为矢。鍭矢参分，茀矢参分，一在前，二在后。兵矢、田矢五分，二在前，三在后。杀矢七分，三在前，四在后。参分其长而杀其一，五分其长而羽其一，以其笴厚为之羽深。水之，以辨其阴阳。夹其阴阳以设其比，夹其比以设其羽，参分其羽以设其刃，则虽有疾风，亦弗之能惮矣！刃长寸、围寸，铤十之，重三垸。前弱则俯，后弱则翔；中弱则纡，中强则扬；羽丰则迟，羽杀则躁。是故夹而摇之，以视其丰杀之节也；桡之，以视其鸿杀之称也。凡相笴，欲生而抟；同抟，欲重；同重，节欲疏；同疏，欲栗。陶人为甗，实二釜，厚半寸，唇寸。盆，实二釜，厚半寸，唇寸。甑，实二釜，厚半寸，唇寸，七穿。鬲，实五觳，厚半寸，唇寸。庾，实二觳，厚半寸，唇寸。旊人为簋，实一觳，崇尺，厚半寸，唇寸。豆，实三而成觳，崇尺。凡陶旊之事：髻垦薜暴不入市，器中䏝，豆中县。?崇四尺，方四寸。梓人为笋虡。 |
| | Qing Shi makes qing (stone chimes). Its angle is one and a half ju. The width (bo) is one, the side (gu) two, and the strike surface (gu) three. Divide its width into thirds; remove one part to determine the strike surface's width, then divide that width again and use one third as its thickness. If it is too high, smooth its sides; if too low, smooth its ends. Shi Ren makes arrows (shi). The hou shi is divided into three parts, and the fu shi also into three; one part in front, two behind. Military arrows (bing shi) and hunting arrows (tian shi) are divided into five parts: two in the front, three at the back. The sha shi is divided into seven parts; three in the front and four at the back. Divide its length into thirds, and reduce one third for tapering; divide its length into fifths, and add feathers to one fifth. The depth of the feather is determined by the thickness of the shaft (ga). Test it in water to distinguish its yin and yang properties. By balancing its yin and yang to set the proportion, by balancing the proportion to determine the feather placement, and dividing the feathers into thirds to shape the cutting edge — then even with strong winds, it will not be affected! The blade is one cun long and has a circumference of one cun; its sharpness is ten times that. Its weight is three yuan. If the front is too weak, it will droop; if the back is too weak, it will soar. If the middle is too weak, it becomes curved; if the middle is too strong, it rises upward. Too many feathers make it slow; too few make it erratic. Therefore, hold it between your hands and shake it to observe the balance of its feather density. Bend it to examine whether the weight distribution is balanced. When selecting a shaft, one desires it to be lively and solid; If they are equally solid, choose the heavier one; If equal in weight, prefer those with more spaced-out grain patterns (jie); If the grain is equally spaced, choose one that feels firm like chestnuts. Tao Ren makes yan (a cooking vessel), which holds two fu of food; its thickness is half an inch, and the rim is one cun wide. A basin (pen) can hold two fu of liquid, has a thickness of half an inch, and a lip one cun in width. The zeng (steaming vessel) holds two fu, is half an inch thick, has a rim of one cun, and seven holes. The li (a type of cooking vessel) can hold five hu, is half an inch in thickness, and has a lip measuring one cun. A yu storage container holds two hu, is half an inch thick at the walls, and has a rim of one cun in width. The maker of gui (a type of food vessel) produces one that holds one hu, stands a chi tall, is half an inch thick in the walls, and has a lip of one cun. A dou (a type of vessel) contains three parts to make up one hu, and stands a chi tall. In general matters concerning the making of pottery: if the hair is tangled, the soil is rough and uneven, or there are cracks on the surface, such wares shall not be sold in the market. The vessel should fit snugly within its base, and a dou (vessel) should hang evenly when suspended. Its height is four chi, and it measures four cun on each side. The carpenter made the su ju (a type of bracket or support for musical instruments).
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天下之大兽五：脂者，膏者，裸者，羽者，鳞者。宗庙之事，脂者、膏者以为牲，裸者、羽者、鳞者以为笋虡。外骨、内骨，却行、仄行，连行、纡行，以脰鸣者，以注鸣者，以旁鸣者，以翼鸣者，以股鸣者，以胸鸣者，谓之小虫之属，以为雕琢。厚唇弇口，出目短耳，大胸耀后，大体短脰：若是者谓之裸属，恒有力而不能走，其声大而宏。有力而不能走，则于任重宜；大声而宏，则于钟宜。若是者以为钟虡，是故击其所县而由其虡鸣。锐喙决吻，数目顅脰，小体骞腹：若是者谓之羽属，恒无力而轻，其声清阳而远闻。无力而轻，则于任轻宜，其声清阳而远闻，于磬宜。若是者以为磬虡，故击其所县而由其虡鸣。小首而长，抟身而鸿，若是者谓之鳞属，以为笋。 |
| | There are five great beasts in the world: those with fat, those with marrow, those without fur (naked), those with feathers, and those with scales. In ancestral temple rituals, the fat- and marrow-bearing animals are used as sacrificial offerings; the naked-, feathered-, and scaled ones are made into su ju (supports for ritual instruments). Those with external bones and internal bones, those that move backward or sideways, those that crawl forward or twist their way along; those that make sounds by turning their necks, by pouring out sound, by making lateral noises, by flapping wings, by moving their thighs, or by vibrating their chests—these are called small creatures. They are used for carving and engraving. Those with thick lips and closed mouths, prominent eyes and short ears, broad chests and conspicuous hindquarters, large bodies but short necks—such creatures are called the "naked kind." They are always strong yet unable to run swiftly; their voices are loud and deep. Being strong yet unable to move quickly makes them suitable for bearing heavy loads; Their loud and deep voices make them appropriate for the casting of bells. Therefore, such creatures are made into bell brackets (zhong ju), so that when struck at where they hang, the sound resonates through the bracket. Those with sharp beaks and pointed mouths, many eyes and flexible necks, small bodies and swollen bellies—such creatures are called "feathered kind." They are usually weak yet light in weight; their voices are clear, warm, and can carry far. Being weak yet lightweight makes them suitable for carrying light loads; their clear, warm voices that travel far make them appropriate for chimes (qing). Therefore, such creatures are used to make chime brackets (qing ju), so that when they are struck at the point where they hang, their sound resonates through the bracket itself. Those with small heads and long bodies, compact forms and large tails—such creatures are called "scaled kind," and they are used to make su (brackets).
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凡攫杀、援噬之类，必深其爪，出其目，作其鳞之而。深其爪，出其目，作其鳞之而，则于视必拨尔而怒。茍拨尔而怒，则于任重宜，且其匪色必似鸣矣！爪不深，目不出，鳞之而不作，则必颓尔如委矣！茍颓尔如委，则加任焉，则必如将废措，其匪色必不似鸣矣！梓人为饮器。勺一升，爵一升，觚三升。献以爵而酬以觯。一献而三酬，则一豆矣。食一豆肉，饮一豆酒，中人之食也。凡试梓，饮器乡衡而实不尽，梓师罪之。梓人为侯。广与崇方，参分其广，而鹄居一焉。上两个与其身三，下两个半之。上纲与下纲出舌寻，縜寸焉。张皮侯而栖鹄，则春以功。张五采之侯，则远国属。张兽侯，则王以息燕。祭侯之礼，以酒、脯、醢。其辞曰：“惟若宁侯。毋或若女不宁侯，不属于王所，故抗而射女。强饮强食，诒女曾孙诸侯百福。”庐人为庐器。戈柲六尺有六寸。殳长寻有四尺。车戟常。酋矛常有四尺，夷矛三寻。凡兵无过三其身，过三其身，弗能用也；而无已，又以害人。故攻国之兵欲短，守国之兵欲长。攻国之人众，行地远，食饮饥，且涉山林之阻，是故兵欲短；守国之人寡，食饮饱，行地不远，且不涉山林之阻，是故兵欲长。凡兵，句兵欲无弹，刺兵欲无蜎。是故句兵椑，刺兵抟。击兵同强，举围欲细，细则校。刺兵同强，举围欲重，重欲傅人；傅人则密，是故侵之。凡为殳，五分其长，以其一为之被而围之。参分其围，去一以为晋围。五分其晋围，去一以为首围。凡为酋矛，参分其长，二在前、一在后而围之。五分其围，去一以为晋围。参分其晋围，去一以为刺围。凡试庐事：置而摇之，以视其蜎也；灸诸墙，以视其桡之均也；横而摇之，以视其劲也。六建既备，车不反覆，谓之国工。匠人建国，水地以县。置槷以县，视以景。为规，识日出之景，与日入之景。昼参诸日中之景，夜考之极星，以正朝夕。 |
| | All creatures that seize and kill, or climb and bite, must have deep claws, prominent eyes, and raised scales. With deep claws, protruding eyes, and raised scales, they will surely appear fierce and angry when observed. If they appear fierce and angry, then they are suitable for bearing heavy burdens; moreover, their appearance will surely resemble that of a creature about to cry out! If the claws are not deep, the eyes do not protrude, and the scales lie flat without rising, then they will surely appear drooping and listless! If they look drooping and lifeless, then when a heavy load is placed upon them, they will certainly seem as if about to collapse; their appearance will surely not resemble that of something ready to cry out! The carpenter made drinking vessels. A shao holds one sheng, a jue holds one sheng, and a gu holds three sheng. Offer wine with a jue (ritual cup) and respond with a zhe (small drinking vessel). One offering followed by three responses equals one dou. To eat a dou of meat and drink a dou of wine is the food for an ordinary person. Whenever testing wooden vessels, if the drinking vessel tilts toward one side when filled and does not hold its full capacity, it is considered a fault of the carpenter. The carpenter made targets (hou) for archery practice. The width and height of the target are equal; divide its width into three parts, with one part designated as the center (hu). The upper two sections and the central section together make up three parts, while the lower two are half of that. The top and bottom cords extend a xun from the mouth; their thickness is one cun. When stretching a leather target and mounting the center (hu), it is done in spring to achieve success. When setting up a colorful target with five colors, then distant states will pay homage. Setting up an animal-shaped target (shouhou) allows the king to rest and enjoy leisurely pursuits. The ritual for offering sacrifices to a target involves wine, dried meat, and minced meat sauce. The words of the offering are: "May this peaceful target (ninghou) be with you." "Let there not be any who, like you, is an unpeaceful target; if you do not belong to the king's domain, then we shall oppose and shoot at you." "Drink heartily and eat abundantly, bestowing upon your great-grandsons and feudal lords a hundred blessings." Lu Ren made Lu vessels. The staff of a ge (a type of spear) is six chi and six cun long. A shu (a kind of polearm) is one xun plus four chi in length. The ji (halberd) used on a chariot has a standard length. A qioumao spear is one chang plus four chi long, and a yimao spear is three xun in length. Generally, weapons should not exceed three times the height of one's body; if they do, they cannot be used effectively; and if there is no restraint, such weapons will also harm others. Therefore, the weapons of an attacking state should be short, while those of a defending state should be long. The people of an attacking country are numerous and travel great distances, often facing hunger for food and drink while crossing the obstacles of mountains and forests. Therefore, their weapons should be short; The people defending a country are fewer in number, well-fed and well-provisioned, travel short distances, and do not have to cross the obstacles of mountains or forests. Therefore, their weapons can be long. Generally for weapons: curved weapons (goubing) should lack elasticity; thrusting weapons should not have a flexible tip (yuan). Therefore, curved weapons are made rigid and flat, while thrusting weapons are solid and compact. For striking weapons (jibing), the strength should be uniform; their handles should be as thin as possible, for a thinner handle allows better control and precision. For thrusting weapons (cibing), the strength must also be uniform; their handles are desired to be thick, as a thicker handle can better transmit force to the user. When the weapon's handle fits closely against the hand, it allows for greater precision; thus, it can penetrate deeply. In making a shu (a type of polearm), divide its length into five parts and use one part as the width to wrap around it. Divide this circumference into three parts, remove one part, and what remains is called jinwei (the thickness of the shaft). Divide the jinwei into five parts, subtract one part, and use the remainder as the width at the head. In making a qioumao (a type of spear), divide its length into three parts, two in front and one at the back, then wrap it accordingly. Divide this circumference into five parts, remove one part to determine the jinwei (shaft thickness). Divide the jinwei by three, subtract one third, and use what remains as the thickness for the spear tip. In testing weapons made by Lu Ren: place it and shake it to observe its flexibility; Press it against a wall to examine the evenness of its bending; Hold it horizontally and shake it to test its stiffness. When the six components are all properly prepared, the chariot will not overturn; such a craftsman is called a national artisan (guogong). The master builder establishes a state by measuring and leveling the land with plumb lines. Set up a vertical rod (shi) to hang a plumb line, and observe using shadows. Create a circle by marking the shadow at sunrise and sunset. During the day, refer to the shadow at noon; at night, check against the polar star to determine true east and west.
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匠人营国。方九里，旁三门。国中九经九纬，经涂九轨。左祖右社，面朝后市，市朝一夫。夏后氏世室，堂修二七，广四修一。五室，三四步，四三尺。九阶。四旁两夹，窗白盛。门堂三之二，室三之一。殷人重屋，堂修七寻，堂崇三尺，四阿，重屋。周人明堂，度九尺之筵，东西九筵，南北七筵，堂崇一筵。五室，凡室二筵。室中度以几，堂上度以筵，宫中度以寻，野度以步，涂度以轨。庙门容大扃七个，闱门容小扃参个，路门不容乘车之五个，应门二彻参个。内有九室，九嫔居之；外有九室，九卿朝焉。九分其国以为九分，九卿治之。王宫门阿之制五雉，宫隅之制七雉，城隅之制九雉。经涂九轨，环涂七轨，野涂五轨。门阿之制，以为都城之制。宫隅之制，以为诸侯之城制。环涂以为诸侯经涂，野涂以为都经涂。 |
| | The master builder plans the capital city. The city is square, nine li on each side, with three gates on each of its four sides. Within the capital there are nine east-west and nine north-south roads; each main road is wide enough for nine chariots to pass side by side. The ancestral temple (zu) is located on the left, and the earth and grain altar (she) on the right; the palace faces south with a market behind it. The area of the market and court together equals one fu in size. The Xia Hou Shi dynasty's ancestral hall had a hall length (xiu) of two times seven, with its width being four parts to one part in length. It contained five rooms; the spacing between them was three steps and four chi. There were nine steps leading up to it. On all four sides, two side rooms flanked the main hall; windows and white walls were brightly lit. The hall before the gate was two-thirds of the total length, while each room occupied one-third. The Yin dynasty built double-story houses; their halls were seven xun long and three chi high, with four sloping eaves and a second story. The Zhou dynasty's Mingtang (a ceremonial hall) was measured using a nine-chi mat; it extended nine mats east to west and seven mats north to south, with the hall itself being one mat in height. It had five rooms, each room measuring two mats in size. Within the room, measurements were taken using a jī (a small table); on the hall floor, with mats; in the palace, by xun; in the fields, by bu (steps); and for roads, by gu (chariot width). The gate of the ancestral temple could accommodate seven large locks (dajiong); the inner gate had three small locks (xiaojiong). The road gate was not wide enough for five chariots to pass through, and the main gate (yingmen) allowed passage in two directions with three spaces each. Inside there were nine rooms, occupied by nine consorts; Outside there were also nine rooms where the Nine Ministers held court. The state was divided into nine parts, each governed by one of the Nine Ministers. The height of the palace gate's eaves was five zhi; that of the palace corner towers, seven zhi; and that of the city wall corners, nine zhi. The main roads within the capital could accommodate nine chariots side by side; circular roads around it allowed seven; and country roads, five. The standard for gate eaves was used as a model for the city walls of the capital. The standard for palace corner towers served as the model for the city walls built by feudal lords. Circular roads were considered equivalent to main roads (jingtu) of feudal states, and country roads corresponded to main roads in the capital city.
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匠人为沟洫。耜广五寸，二耜为耦。一耦之伐，广尺深尺谓之畎。田首倍之，广二尺、深二尺谓之遂。九夫为井，井间广四尺、深四尺谓之沟。方十里为成，成间广八尺、深八尺谓之洫。方百里为同，同间广二寻、深二仞谓之浍。专达于川，各载其名。凡天下之地势，两山之间必有川焉，大川之上必有涂焉。凡沟逆地阞，谓之不行；水属不理孙，谓之不行。梢沟三十里而广倍。凡行奠水，磬折以参伍。欲为渊，则句于矩。凡沟必因水势，防必因地势，善沟者水漱之，善防者水淫之。凡为防，广与崇方，其杀参分去一。大防外杀。凡沟防，必一日先深之以为式，里为式然后可以傅众力。凡任，索约大汲其版，谓之无任。葺屋参分，瓦屋四分。囷窖仓城，逆墙六分。堂涂十有二分。窦，其崇三尺。墙厚三尺，崇三之。 |
| | The master builder constructed ditches and irrigation channels. A plowshare was five cun wide, and two of them formed a pair (ou). The furrow dug by one pair working together, one chi wide and one chi deep, was called a quan. At the head of the field, this was doubled in size: two chi wide and two chi deep, known as sui. Nine families formed a well-field (jing), and the ditch between them was four chi wide and four chi deep, called gou. An area of ten li on each side formed a cheng, and the channel between them was eight chi wide and eight chi deep, called xu. An area of one hundred li on each side formed a tong, and the ditch between them was two xun wide and two ren deep, called yu. These channels connected to rivers; each carried its own name. Generally, in the topography of all lands under heaven, between two mountains there must be a river, and above major rivers there must be roads. Any ditch that goes against the natural slope of the land is considered impassable; If water flows without following a clear, orderly path (lǐ sūn), it is also considered impassable. The ditch at the end of the field was thirty li long and twice as wide. Whenever a road crossed water, it should be laid out in a zigzag pattern with reference to the numbers three and five for proper alignment. If one wishes to dig a deep pool (yuan), then the corner must conform to the square (ju). Whenever ditches are dug, they must follow the natural flow of water; embankments must be built according to the terrain. A skilled ditch-digger allows water to erode and shape it naturally, while a skilled builder of embankments lets water gradually saturate and strengthen them. Whenever an embankment is built, its width and height should be equal; the slope (kai) should reduce by one-third of that measurement. For large embankments, the outer side must have a gentler slope. Whenever ditches or embankments are constructed, one day should first be spent digging to the required depth as a model. Only after this standard is established in one li can the labor of many people be effectively coordinated and applied. Whenever wooden planks are used for construction, if the ropes binding them become loose or the planks are pulled too tightly, it is considered a failure in structural support. For thatched roofs, the slope should be three fen; for tiled roofs, four fen. Granaries and storage pits required walls built against the natural incline of the ground at a six-fen angle. The slope for hall floors was twelve fen. A drainage hole (dou) should be three chi in height. The wall thickness was three chi, and its height was triple that—nine chi.
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车人之事：半矩谓之宣，一宣有半谓之欘，一欘有半谓之柯，一柯有半谓之磬折。车人为耒，疵长尺有一寸，中直者三尺有三寸，上句者二尺有二寸。自其庛，缘其外，以至于首，以弦其内，六尺有六寸，与步相中也。坚地欲直庛，柔地欲句庛。直庛则利推，句庛则利发。倨句磬折，谓之中地。 |
| | The craftsman's work in making chariots: half a square (ju) is called xuan; one and a half xuans are called zhu; one and a half zhús are called ke; and one and a half kés are called qingzhe. The chariot builder made the plowshare (lei). The curved part at the tip was one chi and one cun long; the straight middle section measured three chi and three cun, while the upper curved portion was two chi and two cun. From its base, following the outer curve up to the top, and measuring the inner arc with a string, it totaled six chi and six cun—this matched precisely with one bu (step). In firm ground, the plow should have a straight base; in soft ground, it should have a curved base. A straight base is advantageous for pushing forward, while a curved base is better suited for breaking through the soil at the start of plowing. A moderate curve, neither too sharp nor too flat—like qingzhe—is considered suitable for medium ground conditions.
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车人为车，柯长三尺，博三寸，厚一寸有半。五分其长，以其一为之首。毂长半柯，其围一柯有半。辐长一柯有半，其博三寸，厚三之一。渠三柯者三；行泽者欲短毂，行山者欲长毂；短毂则利，长毂则安。行泽者反輮，行山者仄輮；反輮则易，仄輮则完；六分其轮崇，以其一为之牙围。柏车毂长一柯，其围二柯，其辐一柯，其渠二柯者三。五分其轮崇，以其一为之牙围。大车崇三柯，绠寸，牝服二柯有参分柯之二。羊车二柯有参分柯之一。柏车二柯。凡为辕，三其轮崇。参分其长，二在前，一在后，以凿其钩。彻广六尺，鬲长六尺。 |
| | The chariot builder constructed the chariot frame (ke), which was three chi long, three cun wide, and one cun and a half thick. Divide its length into five parts; use one part as the front end (shou). The hub (gu) was half the length of a ke, and its circumference measured one and a half kes. A spoke (fu) was one and a half ke long; it was three cun wide, with a thickness of one-third that width. Three channels each measured three ke in length; For travel on marshy ground, a short hub is desired; for mountainous terrain, a long hub is preferred; A short hub provides better maneuverability and speed, while a long hub ensures greater stability. For travel on marshy terrain, the wheels should be curved outward; for mountainous areas, they should be slanted inward; Outward curvature makes movement easier, while inward slant ensures better structural integrity. Divide the height of the wheel into six parts; use one part to determine the circumference of the hub (ya wei). For a carriage wheel, the hub was one ke long and two kes in circumference; its spokes were one ke each, with three channels measuring two kes. Divide the height of a wheel into five parts, using one part to determine the hub's circumference (ya wei). The large cart had a height of three ke. The rope hole was one cun in diameter, and the female coupling (pin fu) measured two ke plus two-thirds of a ke. The sheep cart had a measurement of two ke and one-third of a ke. The carriage was two ke in size. Whenever making the yoke (yuan), its height should be three times that of the wheel's height. Divide its length into thirds, with two parts in front and one at the back, to carve out the hook (gou). The width of a thoroughfare was six chi, and the length between partitions (ge) was also six chi.
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弓人为弓。取六材必以其时。六材既聚，巧者和之。干也者，以为远也；角也者，以为疾也；筋也者，以为深也；胶也者，以为和也；丝也者，以为固也；漆也者，以为受霜露也。凡取干之道七：柘为上，檍次之，檿桑次之，橘次之，木瓜次之，荆次之，竹为下。 |
| | The bowmaker made bows. He selected the six materials according to their proper seasons. Once the six materials were gathered, a skilled craftsman would harmonize them. The "gan" (stave) was used to ensure the bow's length for shooting at long distances; the horn ("jiao") provided speed and power in the shot; the tendon ("jin") added penetration depth to the arrow's impact; the glue ("jiao") ensured harmony and cohesion among the materials; the silk ("si") reinforced the bow for durability; and lacquer ("qi") protected it from frost and dew. There were seven criteria for selecting the stave (gan): Zhe wood was best, followed by Yi wood, then Yansang, Ju, Mugua, Jing, and Zhu bamboo was considered the least suitable.
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凡相干，欲赤黑而阳声，赤黑则乡心，阳声则远根。凡析干，射远者用势，射深者用直。居干之道，葘栗不迤，则弓不发。凡相角，秋杀者厚，春杀者薄；稚牛之角直而泽，老牛之角紾而昔；疢疾险中，瘠牛之角无泽。角欲青白而丰末。夫角之本，蹙于脑而休于气，是故柔；柔故欲其势也。白也者，势之徵也。夫角之中，恒当弓之畏；畏也者必桡，桡故欲其坚也。青也者，坚之徵也。夫角之末，远于脑而不休于气，是故脆，脆故欲其柔也。丰末也者，柔之徵也。角长二尺有五寸，三色不失理，谓之牛戴牛。凡相胶，欲朱色而昔；昔也深，深瑕而泽，紾而抟廉；鹿胶青白，马胶赤白，牛胶火赤，鼠胶黑，鱼胶饵，犀胶黄。凡昵之类不能方。凡相筋，欲小简而长，大结而泽。小简而长，大结而泽，则其为兽必剽；以为弓，则岂异于其兽？筋欲敝之敝。漆欲测，丝欲沈。得此六材之全，然后可以为良。凡为弓，冬析干而春液角，夏治筋，秋合三材，寒奠体，冰析灂。冬析干则易，春液角则合，夏治筋则不烦，秋合三材则合，寒奠体则张不流，冰析灂则审环，春被弦则一年之事。析干必伦。析角无邪。斫木必荼。斫木不荼，则及其大修也，筋代之受病。夫目也者必强，强者在内而摩其筋，夫筋之所由幨，恒由此作。故角三液而干再液，厚其帤则木坚，薄其帤则需，是故厚其液而节其帤。约之不皆约，疏数必侔。斫挚必中，胶之必均。斫挚不中，胶之不均，则及其大修也，角代之受病。夫怀胶于内而摩其角，夫角之所由挫，恒由此作。凡居角，长者以次需。恒角而短，是谓逆桡。引之则纵，释之则不校。恒角而达，譬如终绁，非弓之利也。今夫茭解中有变焉，故校；于挺臂中有柎焉，故剽。恒角而达，引如终绁，非弓之利也。挢干欲孰于火而无赢，挢角欲孰于火而无燂，引筋欲尽而无伤其力，煮胶欲孰而水火相得，然则居旱亦不动，居湿亦不动。茍有贱工，必因角干之湿以为之柔，善者在外，动者在内；虽善于外，必动于内，虽善亦弗可以为良矣！凡为弓：方其峻而高其柎，长其畏而薄其敝；宛之无已，应。下柎之弓，末应将兴。为柎而发，必动于杀。弓而羽杀，末应将发。弓有六材焉，维干强之，张如流水。维体防之，引之中参。维角撑之，欲宛而无负弦。引之如环，释之无失体，如环。材美，工巧，为之时，谓之参均。角不胜干，干不胜筋，谓之参均。量其力有三均，均者三，谓之九和。九和之弓，角与干权，筋三侔，胶三锊，丝三邸，漆三斞。上工以有馀，下工以不足。为天子之弓，合九而成规。为诸侯之弓，合七而成规。大夫之弓，合五而成规。士之弓，合三而成规。弓长六尺有六寸，谓之上制，上士服之。弓长六尺有三寸，谓之中制，中士服之。弓长六尺，谓之下制，下士服之。凡为弓，各因其君之躬，志卢血气。丰肉而短，宽缓以荼，若是者为之危弓，危弓为之安矢。骨直以立，忿势以奔，若是者为之安弓，安弓为之危矢。其人安，其弓安，其矢安，则莫能以速中，且不深。其人危，其弓危，其矢危，则莫能以愿中。往体多，来体寡，谓之夹臾之属，利射侯与弋。往体寡，来体多，谓之王弓之属，利射革与质。往体、来体若一，谓之唐弓之属，利射深。大和无灂，其次筋角皆有灂而深，其次有灂而疏，其次角无灂。合灂若背手文。角环灂，牛筋蕡灂，麋筋斥蠖灂。和弓击摩。覆之而角至，谓之句弓。覆之而干至，谓之侯弓。覆之而筋至，谓之深弓。 |
| | Whenever selecting a stave (gan), it should appear reddish-black in color and produce a bright, resonant sound when tapped. A reddish-black hue indicates that the wood is heartwood-centered; a clear tone suggests deep root growth. When splitting staves (gan), those intended for long-range shooting should be chosen for their strength and flexibility, while those meant to penetrate deeply should be selected for straightness. If the stave is improperly positioned—such as being tilted or uneven—the bow will not shoot properly. When selecting horn (jiao), those harvested in autumn are thick, while those taken in spring are thin; The horns of young cattle are straight and glossy, whereas the horns of old cattle are twisted and dry. Horns from sickly or undernourished cattle lack luster. The horn should be bluish-white in color and broad at the tip. At its base, the horn is compressed by the brain and relaxed by breath, hence it is soft; Because of this softness, it should be selected for strength. Whiteness is an indication of strength. The middle part of the horn always corresponds to the bow's weakest point (wei); This weak spot must be bent, and since it is bent, it should also be strong. A bluish color indicates strength. The tip of the horn is distant from the brain and not relaxed by breath, so it is brittle; because it is brittle, it should be soft. A broad tip indicates softness. A horn measuring two chi and five cun in length, with three colors that do not disrupt the natural pattern, is called "niu dai niu." When selecting glue (jiao), it should be reddish and dry; The drier the glue, the better. It should have a deep texture with fine flaws but remain glossy, twisted yet firm in consistency; Deer glue is bluish-white, horse glue reddish-white, oxen glue fiery red, rat glue black, fish glue yellowish like bait (er), and rhinoceros glue yellow. All types of glue that are not properly prepared cannot form a square shape. When selecting tendons (jin), they should be small, slender, and long, with large knots and a glossy surface. If the tendons are small, slender, yet long, and have large, glossy knots, then the animal they came from must be swift; and if made into a bow, would it not inherit those same qualities of swiftness? Tendons should be thoroughly dried and aged. Lacquer (qi) should be tested for quality, and silk (si) should sink when placed in water. Only after obtaining all six materials of the highest quality can one make an excellent bow. Whenever making a bow, in winter the stave was split; in spring, the horn was softened with liquid; in summer, tendons were treated; in autumn, the three main materials were combined. In cold weather, the body of the bow was stabilized, and when ice formed, fine cracks (zhe) were analyzed for quality control. Splitting the stave in winter makes it easier to work with; softening the horn in spring ensures proper bonding. Treating tendons in summer prevents complications, and combining the three materials in autumn allows them to integrate well. Stabilizing the bow's body during cold weather ensures that when strung, it does not sag or deform. Analyzing fine cracks (zhe) under ice confirms its structural integrity. Applying the string in spring completes the annual cycle of bow-making tasks. Splitting staves must follow proper order and sequence. When splitting the horn, there should be no deviation or crookedness. Cutting wood must be done with precision and care. If the wood is not cut carefully, then when it reaches its full size during refinement, the tendons will bear the consequences of the poor craftsmanship. The eyes (of the bow) must be strong, and strength lies within while rubbing against the tendons. The reason why the tendons become damaged or weakened often originates from this friction. Therefore, the horn is soaked three times and the stave twice. A thicker coating (feng) makes the wood firm; a thinner one causes it to be insufficiently prepared. Thus, the soaking should be thorough while the application of coatings must be carefully controlled in thickness. If not all parts are equally bound or constrained, then their density and spacing must still match evenly. Cutting the layers (zhi) must be precise and centered; glue application must be even. If cutting is not accurate or the glue is unevenly applied, then when reaching full refinement, it will be the horn that suffers from the resulting defects. When adhesive is trapped inside and rubs against the horn, damage to the horn often results precisely from this cause. Whenever attaching horns, longer ones must be arranged in order of their required placement. If the horn is consistently curved but short, this is called "nirao," a condition indicating improper shaping or structure. When drawn back, it stretches excessively; when released, it does not return to its original shape properly. If the horn is constantly curved and extended, like a rope that has been stretched to its end, this is not beneficial for the bow. Now, within the bamboo splitting process there are variations; therefore, adjustments (jiao) must be made; within the straightening of the bow arm there is a curvature (fu), hence swiftness. If the horn remains constantly stretched, like a rope pulled to its full length, this is not advantageous for the bow. The stave should be roasted over fire until thoroughly matured but without excess; the horn should also be roasted to maturity, yet not scorched. The tendons should be stretched completely without damaging their strength. Glue must be boiled until fully matured, with water and fire in harmony. In this way, whether placed in dry or humid conditions, it remains unaffected. If there is an inferior craftsman, he will rely on the horn and stave being damp to achieve flexibility; in such cases, the good parts are on the outside, while the unstable elements lie within. Although it may appear fine from the outside, instability will always exist inside; thus, even if seemingly good, it cannot be considered excellent! Whenever making a bow: make its back (jun) square and raise the curvature (fu); lengthen the part that is feared (wei) and thin out the outer layer (bi). Bend it without limit, and it will respond accordingly. A bow with a lower curvature (fu) at the bottom will have its tip begin to rise in response. When shaping the curvature (fu) and releasing, it must respond from the point of tension (sha). If the bow is feathered at the point of tension (shā), then its tip will begin to release. A bow consists of six materials; it relies on the stave for strength, and when drawn back, it extends like flowing water. It depends on its body to be stable, so that when pulled, it remains aligned with precision. It relies on the horn for support, which should bend gracefully without pressing against the bowstring. Draw it as if forming a circle; when released, do not lose its form — just like a perfect ring. When the materials are fine, the craftsmanship skillful, and the timing right, it is called "sanjun," meaning balanced harmony among three elements. If the horn does not overpower the stave, nor the stave overpower the tendons, this is called "sanjun," or balanced harmony among the three. Measuring its strength involves three balances; with each balance having three aspects, it is known as the "Nine Harmonies." A bow of the Nine Harmonies has its horn and stave in balance, with tendons matching threefold; glue is applied thrice to perfection; silk is layered three times; lacquer is applied in three layers. A skilled craftsman leaves it with a margin of strength, while an inferior one makes it insufficient. To make a bow for the Son of Heaven (tianzi), nine elements must be combined to form a perfect circle. For a lord of a vassal state, seven elements are combined to complete the circle. A bow for an official (dafa) is formed by combining five elements into a perfect circle. A bow for a scholar-official (shi) is completed with the combination of three elements to form a circle. A bow six chi and six cun long is called "shangzhi," or superior standard, worn by an upper-ranking scholar-official. A bow six chi and three cun long is called "zhongzhi," or medium standard, worn by a middle-ranking scholar-official. A bow six chi long is called "xiazhi," or inferior standard, worn by a lower-ranking scholar-official. Whenever making bows, each must be tailored to the ruler's body and constitution — his will, vitality, and temperament. If a person is plump with short limbs, relaxed in posture and slow-moving — for such individuals, one should make a bow of moderate tension (wei gong), and to it match arrows that provide stability. If one has straight, upright bones and a fierce, rushing demeanor — for such individuals, make a stable bow (an gong), to which match arrows of high tension. If the person is steady, the bow is stable, and the arrow is balanced — then it will not strike quickly or deeply. If the person is tense, the bow has high tension, and the arrows are fast — then no one can achieve a desired hit with ease. If the forward part of the bow is thick and the backward part thin, it belongs to the category of "jia yu," suitable for shooting targets (hou) or hunting with falconry. If the forward part is thin and the backward part thick, it belongs to the "wang gong" category, suitable for shooting leather targets or solid objects. If the forward and backward parts are equal in thickness, it belongs to the "tang gong" category, suitable for penetrating deep shots. The finest bows have no cracks (zhe); the next level has both tendons and horn with deep cracks; followed by those with cracks that are spaced apart, and lastly, those where only the horn lacks cracks. The arrangement of cracks should resemble the pattern on a person's back when their hands are placed behind them (bei shou wen). Horn cracks form circular patterns; ox tendon cracks resemble broad beans (fen zhe); deer tendon cracks look like the tracks of a caterpillar. A harmonious bow strikes with smooth contact and friction. When covered, if the horn reaches forward — it is called a "gou gong." When covered and the stave reaches forward — it is known as a "hou gong." When covered, if the tendons reach forward — it is called a "shen gong."
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