Baiyi Zhuan

__NOTOC__ Baiyi Zhuan (百夷傳) Qian Guxun (錢古訓) 'Taitesena' zh The Baiyizhuan, or, Biography of 100 Barbarians, was compiled by Qian Guxun (錢古訓) with Li Sicong (李思聪) and sent to the Ming Dynasty but never formally published yet stored away. Copies emerged under both names however, most agree that both envoys wrote their own accounts of Myanmar to control the issue of Shan Kings on the borders. This version is attributed to Qian Guxun and sourced from Wikisource. Front Matter Translator Note: For the non-letter transcripts, I have used complete manual lookups and translation to English. Due to the informal, poetic and bureaucratic language, I took external assistance to guide me including AI only to clarify the meaning of the characters in the context as I struggled to articulate how a 14th century bureaucrat would write their letters to rulers. I still manually wrote and formatted it with the lookups however, but have declared this for transparency as part of my workflow. However, the ethnic nomenclature and practices and historical events detailing which hold stronger merit have not lost validity in that respect. For the character "刺" this has been corrected to 剌 which is used as an actual phonetic. The original transcript mainains the incorrect character, but the translation gloss will correct it. Translation Introduction + Premable to the purpose and context of the document and political situation. Original Translation百夷，在雲南西南數千里，其地方萬里。景東在其東，西天古刺在其西，八百媳婦在其南，吐番在其北；東南則車里，西南則緬國，東北則哀牢〈（今之金齒衛也）〉，西北則西番、回紇。[The] One Hundred BarbariansThis generally refers to the Tai Shan people. are a few thosand Lǐ (里) southwest of Yunnan. There region is very far away. Jǐngdōng (景東) is east of them. The western regions Gǔ cì (古刺) [people] are west of them. South of them are the Eight Hundred Xífù (八百媳婦; Laos). North of them is Tibet. Southeast of them is Chē lǐ (車里), southwest is Burma, Northeast is Āiláo (哀牢)The ancient tribal confederation of the Yongchang-Gaoligong area. Today, these are the Gold Teeth peopleThe 金齒 barbarians, Gold Teeth are assumed to be an umbrella term for both ancestors of Tai peoples and also Austroasiatic peoples who had this custom. . Northwest of them is Western Barbarians and Huíhé (回紇; Uyghur people).俗有大百夷、小百夷、漂人、古剌、哈剌、緬人、结些、吟杜、弩人、蒲蠻、阿昌等名，故曰百夷。The customs of Greater One Hundred Barbarians, the Lesser One Hundred Barbarians, the Pyu peopleThis document still distinguishes between the Pyu people from the Burmese despite no further domestic inscriptions mentioning them. In particular their clothes give this away apparently later in the text., Gǔlà (古剌) [people], Hālà (哈剌) [people], Burmese people, jiēsuò （结些)There is reason to believe that these may be the Zo people. The Jie however is difficult to understand, likely a terminology transfer issue from intermediaries. Like the Mosuo people, I suggest this to be read as Jie Suo. If so, this would be the earliest mention of Zo terminology since Vincent Sangermono., Yíndù（吟杜)These are only mentioned once in the document. Whether it's a mix-up with Hadu, or referring to Indians, is unknown., Nǔ people (弩人; crossbowman people)These are assumed to be early Nungish Tribes, however this is speculation. Later texts discuss the 怒族 for example which sound the same. , Pú (蒲)The 蒲人 / 蒲满 according to You Zhong is the Bulang (布朗族), Wa (佤族), De'ang (德昂族) people. Austroasiatic groups of Burma. and Āchāng (阿昌)The successors of the Western Yunnan 尋轉 barbarians recorded by 繙綽 in the 蠻書., among others, can be spoken of as the One Hundred Barbarians.漢以前未嘗通中國，諸葛亮征蠻，亦抵怒江而止。唐天寶中，夷人始随爨歸王入朝。其眾各有部領，不相統屬。Before the Han dynasty, they had no contact with China.The main exception may be the Ailao people. Zhūgé liàng (諸葛亮) went on an expedition against the barbarians, where he stopped right up against the Nùjiāng River (怒江). During the Tianbao Era of the Tang Dynasty, the barbarians began to follow the Cuàn (爨) and Guī (歸) clan leaders.The Cuàn (爨) eventually founded the Kingdom of Nanzhao, which ruled powerfully in the region, competing with Tibet and Tang China. The people had their own leaders and were not unified.元憲宗三年，世祖由吐番入麗江，自葉榆平至雲南〈（葉榆即大理也）〉。明年，命將兀良哈臺征降夷地。遂分为路二十、府四、甸四十有四、部二十有六、各設土官，置金齒都元帥府領之。有所督，委官入其地，交春即還，避瘴气也。In Emperor Xianzong's 3rd year in the Yuan Dynasty, Emperor Shìzǔ (世祖; Kublai Khan) entered Lìjiāng (麗江) from Tibet and himself in Yèyú (葉榆; Present Day Dali) brought peace to Yunnan. The following year, [he] commanded General UriyangKhadai to pacify the barbarian lands. The region was transformed into twenty circuits, four prefectures, forty-four districts and twenty-six departments, each with indigenous officials overseen by the Gold Teeth Commander in Chief.A Tai Shan Leader likely. Officials were appointed to administer certain lands, returning by spring to avoid malarial miasma.至正戊子，麓川土官思可發數侵扰各路，元帥搭失把都討之，不克。思可發益吞并諸路，而遣其子滿散入朝，以輸情款。雖奉正朔，納職貢，而服用制度，擬於王者。思可發死，子昭併發立。八年，傳其子臺扁。踰年，臺扁從父昭肖發殺之而自立，期年，盗殺昭肖發，眾立其弟思瓦發。In the the 8th year of the Zhizheng era (1348 AD) Lùchuān (麓川) indigenous chief Sī kě fā (思可發; Hsö Hkan Hpa) had been countlessly harassing and invading every road. The Commander-in-Chief Dāshībǎ （搭失把） sent armed forces to the capital but was unable to. Sī kě fā (思可發; Hsö Hkan Hpa) annexed further circuits and dispatched his son Mǎnsàn (滿散) to the imperial court to offer terms of service. Although they accepted tribute and the official calendar of the Ming dynasty, their clothes and administration resembled that of a monarchy. Sī kě fā (思可發; Hsö Hkan Hpa) died, his son Zhāo bìngfā (昭併發; Hsö Pem Hpa) was established. Eight years later it passed to Táibiǎn (臺扁; Hsö Siu Hpa). A year later, Táibiǎn's (臺扁; Hsö Siu Hpa) uncle Zhāo xiàofā (昭肖發; , Hsö Kap Hpa) killed him himself and seized power. A year later, bandits killed Zhāo xiàofā (昭肖發; Hsö Kap Hpa) and established his younger brother Sīwǎfā (思瓦發; Hso Vau Hpa) [as ruler].國朝洪武辛酉，平雲南。明年，思瓦發寇金齒。是冬，思瓦發略于者闌、南甸。其屬達鲁方等輙立滿散之子思侖發，而殺思瓦發於外。即譴使貢白象、犀、馬、方物於朝。廷議不忍絕以化外，乃命福建左參政王鈍率雲南部校郭京美等，諭以向背利害，約以每歲貢獻之率，而遂内附。於是授思侖發为麓川平緬軍民宣慰。丙寅，復寇景東。明年，部屬刁思朗犯定邊，天子命西平侯沐英總兵敗之，獲刁思朗，夷人懼服。上以遠人不加約束，故官稱制度皆從其俗。In the current dynasty, in the 58th year (Xinyou) of the Hongwu Emperor (1381 A.D.), Yunnan was pacified. The next year, Sīwǎfā (思瓦發; Hsö Vau Hpa) plundered the Gold Teeth barbarians. That winter, Sīwǎfā (思瓦發; Hsö Vau Hpa) captured the territory of Zhělán (者闌) and Nándiàn (南甸). His subordinate Dálǔfāng （達鲁方）placed Mǎnsàn's (滿散) son, Sīlúnfā (思侖發; Hsö Hom Hpa) as ruler and killed Sīwǎfā (思瓦發; Hsö Vau Hpa) when outside. The offered tribute included white elephants, rhinoceroses, horses and other local products. The palace could not bear to cut ties with outside spheres of influence and commanded the Fujian Left Vice Official Wáng Dùn (王鈍) to lead in the checking of the city walls of Yunnan, order discussions of pros and cons of allegience, discuss the annual tribute rate and secured their submission. He conferred Sīlúnfā (思侖發; Hsö Hom Hpa) as the Burma Pacification Commissioner. In the third year (1386 A.D.), he returned to invade Jǐngdōng (景東). The next year, his subordinate Diāosīlǎng (刁思朗) invaded Dìngbiān (定邊). The Emperor ordered Marquis of Xīpíng (西平) Mù yīng (沐英) to lead an army to defeat him where he caught Diāosīlǎng (刁思朗). The barbarians became fearful and submitted. In order not to restrict those far-away peoples, the official system and administration were all in their customs.其下稱思侖發曰『昭』，猶中國稱君主也。所居麓川之地曰者闌，猶中國稱京師也。其屬則置『叨孟』以總統政事，兼領軍民。『昭錄』領萬餘人，『昭綱』領千餘人，『昭伯』領百人；領一伍者为『昭哈斯』，領一什者为『昭准』；皆屬於『叨孟』。又有『昭錄令』，遇有征调，亦與『叨孟』統軍以行。其近侍呼为『立者』，閽寺呼为『割斷』。大小各有分地，任其徭賦。Sīlúnfā (思侖發; Hsö Hom Hpa) is called Zhāo (昭), like how China uses "Lord". Lùchuān's (麓川) [ruler's] dwelling place is called Zhělán (者闌), like how China uses the term "Capital". Their subordinates are known as Dāomèng (叨孟), who generally handled political affairs while simultaneously leading the military and civilians. Zhāolù (昭錄) led over ten thousand households, Zhāogāng (昭綱) led over a thousand households, Zhāobó (昭伯) led a hundred households. Those who led five soldiers were known as Zhāohāsī (昭哈斯), those who led ten soldiers were known as Zhāozhǔn (昭准). Each [of these] were part of the Dāomèng (叨孟). There is also Zhāolùlìng (昭錄令) who also happen to carry out conscription for the Dāomèng (叨孟) to gather an army to lead. Their attendants were known as Lìzhě（立者). Doorkeepers of Buddhist temples were called Gēduàn (割斷). Big or small each had distributed land appointed and endowed to them as compulsory servicefor corvee and taxes.上下僭奢，雖微職亦繫鈒花金銀帶。貴賤皆戴筍籜帽，而飾金寶於頂，如浮圖狀，懸以金玉，插以珠翠花，被以毛纓，綴以毛羽。貴者衣綺麗。每出入，象馬僕從滿途。象以銀鏡數十聯綴於羈靮，緣以銀釘，鞍上有闌如交椅狀，藉以裀褥，上設錦障蓋，下懸銅響鈴，坐一奴鞍後，執長鉤驅止之。遇貴於己者，必讓途而往。凡相見必合掌而拜，習胡人之跪。長於己者必拜跪之，言則叩頭受之。叨孟以下見其主，則膝行以前，二步一拜，退亦如之。執事於貴人之側，雖跪終日無倦狀。貴人之前過，必磬折鞠躬。宴会則貴人上坐，其次列坐於下，以逮至賤。先以沽茶及蒌葉、檳榔啖之（沽茶者，山中茶葉，春夏間采煮之，實於竹筒内，封以竹箬，過一二歲取食之，味極佳，然不可用水煎飲）。次具飯，次進酒饌，俱用冷而無熱。每客必一仆持水瓶側跪，俟嗽口盥手而後食。食畢亦如之，而後起。客十則十人各行一客。酒或以杯，或用筒（筒以蕨楷，或用鵝翎管連贯，各長丈餘，漆之而飾以金，假若一酿酒，則漬以水一滿瓮，插筒手中，立標以驗其盏數，人各以次舉筒咂之。咂酒一盏，仍漬水一盏，傳之次客，味甚佳，至淡，水方止，俗呼为咂酒）。酒與食物必祭而後食，食不用筯。酒初行，一人大噪，眾皆合之，如此者三，乃舉樂。樂有三等：琵琶、胡琴、等笛、響盏之類，效中原音，大百夷樂也。笙阮、排簫、箜篌、琵琶之類，人各拍手歌舞，作緬國之曲，緬樂也。銅饒、銅鼓、響板、大小長皮鼓，以手拊之，與僧道樂頗等者，車里樂也。村甸間擊大鼓，吹芦笙，舞干为宴。長者授卑賤酒食，必叩頭受之，易以他器而食。食畢，仍叩頭而退。The people, both high and low [in status], were extravagantly overstepping [in their dress]. Even small duty officials fastened engraved, patterned belts of gold and silver. [Both] nobles and commoners wore bamboo-shoot-woven hats and decorated them with gold, like a crown resembling pagodas, hanging with jade and gold and inserted with pearls and colourful gems, covered with tassels and quilted feathers. The clothes of wealthy individuals are enchantingly beautiful. Whenever one goes out, elephants, horses, and servants fill the roads. The elephants have about ten or so silver mirrors attached to their reins and bridles, edged with silver nails. On the saddle, there is a railing resembling an old wooden-style armchair with cushion-like under padding, a mattress, and brocade above the top and copper ringing bells below [it]. A servant was seated behind the saddle, grasping a long hook to urge and stop [the elephant]. Upon encountering a wealthy person, they certainly yield the way to them. Commonly, when meeting one another, they certainly clasp hands and bow, adopting the kneeling [custom] of the Northwestern peoples [of China]. Elders to oneself are bowed to and kneelt before, and when speaking, they are subjected to kowtow to them. Those below Dāomèng (叨孟), seeing their masters, kneel before them, every two steps a bow, and repeat it during withdrawal. Attendants are at a wealthy person's side, despite kneeling all day, do not appear tired. When a wealthy person passes by, they bow deeply.The sentence is poetically describing the bow as "bending the body as to resemble 磬, a type of percussion instrument". In banquets, the wealthy are seated first, then next in line are the ones below them and so on, by means to the lowest [of status]. First, they are given tea, areca nuts and betel leaves (The given tea leaves are [harvested] in mountains and brewed in Spring and Summer, stuffed into bamboo tubes, sealed with bamboo leaves for one to two years, ready for consumption, tasting extremely fine, however, cannot be brewed by boiling in water for drinking. Next [to] be provided is rice, following that is wine and delicacies are are [consumed] cold and unheated. Every guest has a servant kneeling on the side holding a water bottle, waiting to cough and rinse the mouth and hands with water and then eat. [Upon] finishing eating this is repeated and then they rise. In the case of ten guests, ten people attend them, one per guest. Wine is either served in a cup or a tube (The tubes are made from Pistachio Bracken or goose plume linked together). Every length is one Zhàng (丈; approximately 3m) painted and decorated with gold. If brewing wine, one pot of water is added. Inserting the tube into the hand, it is used to check for the number of cups [it can hold]. Each person lifts the tube to sip from it. After sipping a cup, a cup of water is added, and it is passed to the next person; the taste is exceedingly fine. When the wine's taste dilutes, water is stopped, and this is called sipping wine.) Wine and good must be sacrificed, and then they eat. Chopsticks are not used to eat. At the begining of the wine [ceremony], one person loudly shouts and multiple people all join in. This is done three times, and then music is played. There are three such types of music: Chinese lute, Huqin (Chinese fiddle) and the flute with ringing cups and so on. It imitates the sounds of the central regionThe Yellow River Basin area of China. and the Great White barbarians, too. Bagpipe, lutes, panpipes, harp, pipa and so on. People each clap their hands and dance. It is performed in Burmese tunes and music. Copper gong, bronze drum, castanets, big, small and long leather drums struck with the hand. It is similar to Buddhist and Taoist music, as well as Chēlǐ (車里) music. Villages and suburbs have space for striking bass drums, blowing reed pipes and dancing for the feast. Elders give food and drink to the lowly [people], who certainly must bear to kowtow them to exchange utensils and eat. [Upon] finishing eating, they still kowtow and then retreat. 凡貿易必用銀，雜以銅，鑄若半卵狀，流通商賈間。官無倉庾，民無税粮。每年秋季，其主遣亲信部屬往各甸，计房屋征金銀，谓之取差發（房屋一間，大者征銀一两、三两，小者一两而止）。無中國文字，小事刻竹木，大事作緬书，皆旁行为记。刑名無律，不知鞭挞，轻罪則罚，重罪則死。或殺，或用人扱殺。或用象打，或投於水，或以绳帛缢。男婦不敢为奸盗，犯則殺之。All commercial trade must use silver, mixed with copper, cast to appear like a half egg [shape] to circulate among merchants. The government has no granaries,There are two characters for granaries, the second is for small private ones, signifying that most did not have this system at all. the people [likewise] have no grain tax. Every autumn, the owners dispatch trusted aides and subordinates to go to each suburb to calculate and levy households' gold and silver. This is called to go collect money. (For each house: large ones are taxed one or three [taels] of silver, small ones are taxed one tael.) There is no Chinese script; small matters are carved into bamboo or wood, big matters are written into Burmese script, all written horizontally for recording. No laws govern punishment; they do not know whipping or corporal punishment. Petty crimes are penalised, and serious crimes lead to death. Some are killed [directly], while some have another person employed to kill them. Some use elephants to crush them, some throw them in water, while some are hanged with ropes. Men and women do not dare commit adultery or robbery, to violate so will kill them.所居無城池濠隍，惟编木立寨，貴賤悉构以草楼，無窗壁门户，时以花布障围四壁，以蔽风雨而已。邮傅一里設一小楼，數人守之，公事雖千里遠，报在顷刻。無軍民之分，聚則为軍，散則为民。遇有战斗，每三人或五人出軍一名，择其壮者为正軍，呼为『锡剌』。锡剌持兵御敌，余人荷所供。故軍行五六萬，战者不滿二萬。兵行不整，先後不一。多以象为雄势，战則缚身象上。裹革兜，被銅铁甲，用長镖干弩，不習弓矢。征战及造作用事，遇日月食則罢之，毁之。The [ruler's] dwelling place has no walls, water moats, trenches or dry moats, only wooden stockades erected. Both nobles and commoners all constructed thatched houses with no windows, ramparts or doors, just printed cloth covering around all four walls, as to cover [from] wind and rain and nothing more. Every mile, there was a small post office, a few people guarded it, [thus] documents even as far as a thousand miles can be reported instantly. There is no distinction between military and civilian [people]. Once assembled, they became soldiers; once scattered, they became civilians. Upon encountering a war, every three or five people would produce one soldier; they would select the strongest to become the principal armed force, known as Xīlà (锡剌). The Xīlà (锡剌) grasped weapons to defend against the enemy, while surplus people carried to supply [them]. Hence, an army of fifty or sixty thousand will have fighters not filling twenty thousand. The soldiers were not organised; their rank formations were not uniform. Many used elephants for their imposing power; fighters tied their bodies onto the elephants. They wrapped leather into helmets, and were covered with copper mail plating, using long spears and crossbows, and did not practice bow and arrow. Any war or manufacturing encountering an eclipse would cease or [either] be destroyed.所用多陶器，惟宣慰用金銀玻璃，部酋間用金銀酒器。凡部酋出，其器用、仆妾、财寶之類皆随之，從者千余，昼夜随所适，必作宴笑樂。Most utensils [they use] were pottery. Only the Xuānwèi (宣慰) use gold, silver and glass. Tribal chiefs among them used gold, silver and wine cups. Commonly [when] tribal chiefs go out, their utensils, servants, concubines, money, jewels and so on all subsequently all follow him. He is accompanied by over a thousand followers. Day and night, wherever he subsequently goes, there will be feasts, laughter and music. 男子衣服多效胡服，或衣宽袖長衫，不识裙袴。其首皆髡，胫皆黥。不髡者殺之，不黥者眾叱笑，比之婦人。婦人髻绾於後，不谙脂粉，衣窄袖衫，皂統裙，白裹頭，白行缠，跣足。其俗賤婦人，貴男子，耕织徭役担负之類，雖老婦亦不得少休。嫁娶不分宗话，不重处女。年未笄，听與男子私，從至其家，男母为之濯足，留五六昼，遣歸母家，方通媒妁，置财礼娶之。凡生子，貴者浴於家，賤者浴於河，數日，授子於夫，仍服劳無倦。酋長妻數十，婢百余，不分妻妾，亦無鮅忌。男女浴於河，雖翁婦叔嫂，相向無耻。子弟有職名，則受父兄跪拜。父母亡，用婦祝尸，亲邻咸馈酒肉，聚年少环尸歌舞宴樂，婦人擊碓杵，自旦達宵，數日而後葬。其棺若馬槽，無蓋，置尸於中，抬往葬所，一人執刀持前导。及瘗，其生平所用器物，坏之於側而去。Many men's clothes mainly imitate non-Han clothing, or they wear wide-sleeved long gowns, not knowing skirts or trousers. Their heads are all tattooed, their shins are all tattooed. Untattooed heads would be killed, and untattooed legs would be laughed at and compared to women. Women tied their hair into a topknot at the back; they are not versed in cosmetics, and their clothes are narrow-sleeved garments [jackets] and a soap-style skirt. [Her] head is wrapped in white, her body is wrapped in white, and they go barefoot. Their custom is women, commoners, noblemen, must all undertake compulsory labour service and so on. Even old women must not rest a little. Marriage does not distinguish clan or language or virginity [of women]. Before even fifteen years, they are allowed private liaisons with men. She follows him to his home, and the man's mother washes her feet. She remains there for five or six days, [she] is then sent back to her mother's house. Then they communicate with a matchmaker and buy betrothal gifts to take her as a wife [for him]. Ordinarily with the birth of a child, a nobleman bathes in the home, while commoners bathe in the river. For a few days, she gives the child to her husband and continues to dress, toil, and work without tiring. The wives of a tribal chief number ten, his slave girls can surpass one hundred, there is no distinction between wife and concubine, also there is no Bìjì (鮅忌).Unsure as to what this means. The first character is a type of fish and an extremely obsolete character not used anymore. It is a compound to something about jealousy, however I do not know what this compounded term relating to jealousy might be. Preliminary thought would be, the wives do not compete, or do not dread their hierearchy? Men and women bathe in the river, even old men, women, uncles, sister-in-laws [bathing] face to face have no shame. If a child has an office title, then they will be accepted, and the father and brothers will kneel and kowtow to him. When parents die, they use women to pray for the corpse. Relatives and neighbours all make an offering of wine and meat. They assemble young people around the corpse, singing and dancing, making merry. Women strike the pestle from dawn to night, and only after a few days, they bury the dead. The coffin seems like a horse trough, with a lid; they cover the corpse in the middle. They lift and carry the coffin to the burial place; one person holds a knife and leads the way. When the burial takes place, the objects the deceased had used during their life are broken beside the burial, and then people depart. Ethnic Groups and customs + A list of ethnic groups encountered and their traditions and general customs. Original Translation其俗，不祀先，不奉佛，亦無僧道。小百夷居其境之東北邊，或学阿昌，或学蒲蠻，或仿大百夷，其習俗不一。Their customs do not offer sacrifices [to ancestors], do not revere the Buddha. There are no Buddhists and Daoists [among them]. The Lesser One Hundred Barbarians reside on the northeast border, following Āchāng (阿昌)This is the earliest I've seen the Achang called by this name. In the 蠻書 they were assumed part of the 尋穿 instead. customs, following Pú (蒲) customs and some imitate the Greater One Hundred Barbarians. Their customs are not the same (uniform).車里，亦谓小百夷，其俗刺额、黑齒、剪發，狀如頭陀。[The people of] Chē lǐ (車里)Chē lǐ (車里) refers to the Cheli Military and Civilian Pacification Commissioners Office. It was a Tai State that located at Jinghong City in modern day Xishuangbanna in Yunnan., are also called Lesser One Hundred Barbarians. Their customs are tattooing foreheads, blackening teeth and cutting hair. Appearing as if like ascetic monks.哈刺，男女黑真黑。男子以花布为套衣，亦有效百夷制者；婦人髻在後，项系雜色珠，以娑罗布披身上为衣，横系於腰为裙（娑罗布即中國木棉布，坚厚，或织以青红纹）。仍环黑藤數百围於腰上，行缠用青花布，赤脚（蒲蠻、阿昌，事見《雲南志》）。Hālà (哈剌), men and women are [both] black, truly black. Men use printed clothg for covering themselves, also which the One Hundred bararians effectively manufacture; married women have top knots behind [their head]. It is tied at the back of their neck with various pearls and beads. Suō luó (娑罗)Sarong today, however this appears to be a complex term with many copyediting issues historically, Brahmin drapes, Suoluolong, eventually describing a type of silk-cottob robe made from plant materials. are draped around their bodies as clothes, horizontally it connected at the waist and lower back as a skirt. (Suō luóbù pī (娑罗布披) namely is the Chinese Cotton Tree (Bombax Ceiba) cloth, strong and thick, possibly weaved as blue, red patterns.) Yet it encircles black rattan several hundred times, wrapped at the waist and lower back, it wraps around [their leg] to be used as a blue printed cloth [as they're] barefoot. ([Used amongst the] Pú mán (蒲蠻), āchāng (阿昌), shì jiàn (事見)Only said once in the document and not obvious to allusions elsewhere. ; [according to the] The Yunnan GazeteerWritten by Fan Chuo of the 9th century, also known as 蛮书 (Barbarian Document).)古刺，男女色甚黑。男子衣服装飾類哈刺，或用白布为套衣。婦人如罗罗狀（罗罗見《雲南志》）。Gǔlà (古剌) [people] are coloured extremely black. The men's clothes, decorations and adornments closely resembled the Hālà (哈剌), and they use white cloth as [outer] covering garments. Married women resemble the Luó luó (罗罗) [people]These are the Yi people of Eastern Yunnan. . ([For the] Luó luó (罗罗) see The Yunnan Gazetteer.)漂人，男女衣服皆類百夷。婦人以白布缠頭，衣露腹，以红藤缠之，娑罗布为裙，两接，上短下長，男女同耕。Pyu peopleThis is the last time a document mentions the existence of Pyu people, namely. The Burmese stopped mentioning them by the 12th century, as did the Persians in the 10th century. Their retention of it suggests that absorption was slower and that the Burmese and Pyu were still distinct, according to the envoys., [the] men and women's clothes all resemble the One Hundred Barbarians. Married women wear white cloth wrapped around their head, their clothes expose their stomach/ naval. By means of red rattan winding around them, the Suō luó (娑罗) [is worn] as a skirt. Two [cloths] connect, upper [cloth] is short, bottom [cloth] is long. Men and women [both] till [the fields].緬人，色黑類哈刺，男女頭上以白布缠高三四尺，衣大袖白布衫，腰以下一布通前後便缠之，貴者布長二丈余，賤者不一丈。甚善水，嗜酒。其地有树，狀若棕，树之杪有如筍者八九茎，人以刀去其尖，缚瓢於上，過一宵則有酒一瓢，香而且甘，飲之輙醉。其酒经宿必酸，炼为烧酒，能飲者可一盏。有为僧者，以黄布为袈裟，袒右手，戒行極精，午後不飲食。婦人貌陋甚淫，夫少不在，則與他人私，遂为夫婦。以白布裹頭而披花为衣。Burmese people, [their] colour is black like the Hālà (哈剌). Men and women [both] on their heads have white cloth wrapping around it [approximately] as long as three to four Chǐ (尺;1.2 m-1.36 m). Their clothes are large-sleeved white cloth garments. Below the waist and lower back, one cloth goes all around to be wrapped around them. Expensive cloth is as long as two zhàng (丈; 6.2m-6.8m). Inexpensive [cloth] is not even one zhàng (丈; 3.1m-3.4m). They are extremely well-disposed to water and fond of wine. On their land, their trees appear as palm trees. They cultivate eight to nine stalks, with the tips of the leaves resembling bamboo shoots. The people take knives and cut off the tips. They bind a dried gourd ladle to it. After one night, it becomes a gourd of wine, fragrant and sweet to drink to intoxication. Their wine, undergoing [another] night, certainly becomes bitter; it gets refined into Shāojiǔ (烧酒)A famous Tang Dynasty wine beverage.. [Heavy] drinkers can only drink one small cup. There are monks. Yellow cloth is used as Kasaya robes (Buddhist robes) with the right arm remaining bare. They strictly adhere to the utmost discipline. They do not eat or drink in the afternoon. Women's appearances are excessively plain, and they are promiscuous. If husbands are away briefly, they enter into relations with other men and succeed as a married couple. White cloth is wrapped around their head and draped on their shoulders in a printed way.哈杜，巢居山林，無衣服，不识农业，惟食草木禽兽，善骑射。冷則抱巨石，山坡間往復奔走，以汗出为度。Hādù (哈杜) [people]Chinese sources assume this group to be of the Austroasiatic Wa people. reside in nests in mountain forests; they do not wear clothes. They have no knowledge of agriculture. Only eating vegetation and birds and creatures. They are adept at horses and archery. [When] cold, they grab a boulder and make running trips back and forth between mountainsides until they perspire out to the temperature.弩人，目稍深，貌尤黑，额颅及口邊刺十字十余。Nǔ people (弩人; crossbowman people), [have] deep-set eyes, [their] appearance is outstandingly dark. Their forehead and mouth edges are tattooed with crosses more than ten times.有结些者，從耳尖連颊皮破，以象牙为大圈，横贯之，以花布裹頭，而垂余布於後，衣半身衫，而袒其肩。婦人未详。其人居戛璃者多。[There] is some knotted "Zo" peopleThis term is mentioned as an ethnic group in the introduction. Over here it is used more awkwardly however. Despite all this, however, it is the first use of the Zhexie/Jiexie term, which was popularised during the Qing era. However, this early, 些 Xie was actually Suo, like the Mosuo people. Hence, the name appears to be a misrendering of Zo people from an intermediary translator, possibly. Given this is in Kalay, this supports the fact that Zhexie stems from Jiesuo initially. To disregard the onfusion that some Chinese ethnographer claim these are Jinghpaw, the Jinghpaw are described by Lijing in his 14th century document of races of Burma where he calls them as the Luoxing barbarian (unclothed) and that they do not cultivate food. That would contradict the Baiyizhuan with his document. Hence it appears that this term is for the Zo people of Kalay more so. It is possible that the term migrated over time to mean the Jinghpaw people by the Qing dynasty, but originally was a term for Zo people of the Kalay city. , from the tips of the ears to the cheeks, the skin is pierced. Using ivory as a large ring, they pass it horizontally through [the pierced skin]. Printed cloth is wrapped around the head and hangs down onto their back as a partially wrapped robe and bears their shoulders. Nothing is known/reported concerning the women.Likely possibly meaning that the women are indistinguishable from men. An observation echoed by the British of the Zo people during the colonial era.. Many of these people habitat at Kalay. 諸夷言语習俗雖异，然由大百夷为君長，故各或效其所为。夷人有名不讳，無姓。Although the various barbarian languages and customs are different, they follow the Greater One Hundred Barbarians as their central ruler. Therefore, possibly each group imitates that they do. The Yi people have names but observe no naming taboos; they have no surnames.無医卜等书。不知时节，惟望月之盈亏为候。有事惟鸡卜是决。疾病不知服药，以姜汁注鼻中。病甚，命巫祭鬼路側，病疟者多愈，病熱者多死。地多平川沃土，民一甸率有數十千户，眾置貿易所，谓之街子。婦人用锄地，事稼穑，地利不能尽，然多产牛、羊、鱼、果。There are no books on medicine and divination. They are unaware of seasons. Only the moon in its waxing and waning is observed. For matters, a chicken is used for divination. For diseases they do not know how to take medicine. They pour ginger juice into their noses. For extreme sickness, the shaman offers spirit sacrifices next to the road. Those suffering from malaria are likely to recover. Those with a fever are more likely to die. The land is flat with plains and fertile, the people of a district can lead up to ten thousand households. They install commercial trade posts known as street markets (街子; Jiē zǐ). Women hoe and weed the soil and [attend] matters to do with sowing and reaping. The productivity of land cannot be exhausted, as there are many ox, sheep, fish and fruits.其气候：春夏雨，秋冬晴，腊月亦如春，昼暄夜冷，晓多烟雾，無霜，春秋烟瘴甚盛。Their climate: In spring and summer, it rains. In autumn and winter, it is clear. In the 12th Lunar month (December-Feburary) it feels like spring. The daytime is warm, and the nighttime is cold. At dawn, there is a lot of fog. They have no frost. Spring and Autumn miasma carries an excessive level of malaria.其飲食之异者：鳅、鳝、蛇、鼠、晴蜓、虫负、蛟、蝉、蝗、蚁、蛙、土蜂之類以为食；鱼肉等汁暨米汤信宿而生蛆者以为飲。Their food and drink are unusual in the following ways. Loach, eels, snakes, dragonflies, insects, aquatic animals, cicadas, locusts, ants, frogs, and scoliod wasps are all types of food. They drink the juice of fish, meat, and rice gruel, which, over two nights, gain maggots, which are eaten.其草木禽兽之异：草則秋間數十百株结为一聚，地产此草，烟瘴尤甚。树木多有三四株结为連理。有大如斗之柑，有鲇頭鲤身之鱼，水牛頭黄牛身之牛，绵羊頭山羊身之羊。雄鸡多伏卵，亦有生卵者。者闌有一池，沸如汤，人多投肉熟之。Their plants and animals are unusual: in autumn, their grass joins from hundreds of stalks to cluster. The land these grasses grow on has an excessively strong malarial miasma. Trees often produce multiple stumps in a fusion. There are large tangerines as large as dippers. There is [a] fish with a sheatfish head and carp bodies. There are oxen with water buffalo heads and yellow ox bodies. There are sheep with sheep heads and mountain goat bodies. Roosters brood over eggs, there are also [males] that lay eggs. At Zhě lán (者闌)On the Shan Myanmar and China border near Muse., [the size of] ponds for boiling soup. People often cast mature meat in it. 境内所产珍物：雅琥、琥珀、犀、象、鹦鹉、孔雀、鳞蛇、脑、麝、阿魏、金、銀、玻璃之類。Within its borders are the following precious items it produces: elegant amber, amber, rhinoceros, elephant, parrots, peacocks, snake scales, brains, musk deer, Resina Furelae, gold, silver, glass types of products. 其山水险隘。北有高良弓山，横亘二百余里，高五十余里，與怒江相倚。西有馬安山，山有一关，若一人守关，萬夫难入。東为麓川江，可通舟楫。南與金沙江合而入於西海。南下交趾界。金沙江之南，有東胡、得冷、緬人三國。緬之西即西天也。The mountains have narrow, dangerous river passes. North there is the Gaoligong MountainsThe big mountain range of Western Yunnan that divides easy crossings to Kachin State., it horizontally extends two hundred Lǐ (里), and is tall as five hundred Lǐ (里) right next to the Nùjiāng (怒江). West is the Mǎ'ān Mountain (馬安山). The mountain has one mountain pass. If one person guards the pass, then ten thousand will struggle to enter. East is the Lù chuān River (麓川江). You can pass it in an oarboat. South is the Jīnshā River (金沙江) which enters at the western sea. South it borders Jiāozhǐ (交趾; Vietnam). Further south of the Jīnshā River (金沙江) are the three polities, which has Dōnghú (東胡； Eastern Barbarians), Dé lěng (得冷; Derung people) and Miǎn people (緬人; Burmese people). West of Burma lies the Western Regions A term for India and Central Asia, which were Buddhist..緬國古舍利國，又名狮子國，多佛塔。緬國與夷連歲横兵。洪武之亥冬，緬人诉於朝。丙子春，皇帝遣臣古训及桂阳李思聪至两國，諭以睦邻之义。Burma, formerly the Shèlì country (舍利), also known as the Lion Country, is filled with pagodas. Burma and the Yi Barbarians were in continuous warfare for years. During the reign of the Hongwu Emperor in the winter of the year of the boar (1395 A.D.), Burma issued a royal complaint. In Spring of the Year of the Rat, (1396 A.D.), the Emperor dispatched official Guxun and Li Cong of Guiyang to the two countries to order them to get on well as neighbours with righteousness. Statements and Relations between the Kingdoms + Outcome of the envoys mission and political relations between Shans and Burmese. Original Translation其諭緬國王曰：In it, I addressed the King of Burma, saying:『里路险遠，山川阻修，风殊俗异，此乃天造地設也。尔能勤使者，涉险遠，越邻邦以至中夏，其使者之难，冲烟突雾，晨進昏止，饥餐渴飲，吞吐烟岚，异风霜而方至。其为使者，不亦难乎！古人有云：诚君子將有事於遠，友千里之外，神交而志通。今萬里之外，尔能勤使而至，遠修其好，美絕古而惟今。然排难解纷之事，朕之旨意，恨不一言而正，使彼此各罢兵守，樂黎民於市野，民居共处，砃相邻而同井飲，籍雖两國之民，居处难分，惟存关市有讥，是其和也。若尔緬不主衅，夷不强凌，如此，雖弱自保，以奉天道。其或不听朕命，忿争不已，天將昭鉴，福善祸淫，迟速可待。鯩至，朕不多诫。但诚可以交天人，尔其审之，母忘朕諭。』The roads are dangerous, and far, mountains and rivers are obstructive and long. Their social ways and customs are different. This is what heaven and earth have established. Yet you are able to diligently [carry out your duties as an] envoy. Taking risks far, passing neighbouring countries to the Chinese heartland. Clashing with smoke, dashing through mist. Advancing at dawn and stopping at twilight, eating when hungry and drinking when thirsty. Breathing in and exhaling mountain vapours, enduring unfamiliar winds and frost before finally arriving. To be an envoy was this not difficult? The ancient people have a saying: Truly, when a gentleman has affairs to undertake in distant places, he has friends a thousand Lǐ (里)， their spirits commune in spirit and their intentions are mutually understood. Now ten thousand Lǐ (里) away, you can diligently envoy and arrive, from afar cultivate their friendship. However, regarding the matter of resolving difficulties, this is my intention. I lament that I cannot settle the matter in a single utterance as to cause both sides to cease war and guard their territory so that the common people might enjoy marketplaces and countryside. Let the people coexist [as] neighbours of white stone who drink from the same well. Although registered as the people of two countries, their dwellings are difficult to distinguish. Only the inspections at frontier markets will remain. This would be peace between them. If the Burmese do not initiate hostility, and the Yi do not forcefully oppress you, in this way, althought [one is] weak it may defend itself, as to follow the law of heaven. If they do not listen to my order, angry contention will not cease; heaven will see it clearly. Blessed will the good, and calamity will be brought on the transgressor, quick or slow; the consequences will come. Lún (鯩) arriving, I will not elaborate further; only sincerity can bring one into accord with heaven and humanity. You must consider this; do not forget my instruction.諭思侖發曰：Above Sīlúnfā (思侖發; Hsö Hom Hpa) spoke:『朕中國先古圣人，驭顽礼德，各有条章。是条章也，列圣相继，守而行之，上下相安，黔黎樂业。何也？諸侯敬畏，世禄子孙，國祚绵長，乃九伐之功驗也。列國敢有凭弱犯寡者，天子發兵以眚之；贼贤害民者，亦發兵以伐之；暴内凌外，則兴師以坛之；野荒民散，則用兵以削之；负固不服，則舉兵以侵之；贼殺其亲，則正其罪以殺之；放弑其君，則明其罪以诛之；犯令凌政，則杜而絕之；内外乱，鸟兽行，則殄灭之。九伐之征如是也。尔思侖發，以中國较之，合问凭弱犯寡之由。何以見？歲以兵寇車里，不时侵掠八百，恃强犯緬；戛璃國小民寡，而已平之，斯说也，不過告诫之词。中國周临四夷，與諸酋長地里相接，居民亦相密迩，如此者，耳闻之邦若干，目擊之邦若干，朕未嘗恃强凭凌，絕灭其嗣者。雲南之地，已为我有，似乎尚强以取之，非也！乃元世子孙梁王者，恃元之苗裔，匿我有罪，納我逋逃，诱我邊守，是乃不得已而發问罪之師，非無故而兴師。此乃元运天更，其苗裔不当安处。况生事於我邻邦，其理势使然，夷如反掌。尔麓川之蠢，初擅兴金齒之役，次谋景東而寇定邊，理当大發精兵而较胜负。朕释而不较，未嘗强尔为約束之邦，听尔自为声教，今又几年矣。近闻蚕食邻邦，意在扩土地而擅有其眾，又將为我西南之役。噫，未可！古中國圣人有云：‘山川地理人物之類，乃神器也，非人强有，必天授然後得之’。尔思侖發不修邻邦之好，三面發兵，蚕食諸國，其贪也如是，其谋也如是。彼麓川周临之國，始古至今，各有主者，未嘗吞并。朕雖不能止尔，听尔自为，果天道使然，尔以人事应之，或为而可。噫！以朕戒尔守全則可，不守全而以全动，設若全亏，是为全亡，莫如守全以圖绵長，不亦美乎？』The ancient sages of my Middle Kingdom governed the unruly through ritual propriety and moral virtue, each had rule and regulations. These rules and regulations were arranged in successive order to preserve them and put them into practice. Those above and below lived in mutual harmony. The common people enjoyed their livelihoods. Why is that? Local rulers revered [central authority], the descendants inherited their stipends and ranks, the state's fortunes endured for a long time. Thus [these] were the proof of the achievements of the Nine expeditions. Various states that dare to rely on strength to attack the weak, the Son of Heaven would send troops to punish them. Those who harm the worthy and injure the people would likewise be militarily punished. If a ruler oppressed those within and bullied those without, an army would be raised to subdue him. If the countryside lay waste and the people were scattered, troops would be employed to reduce it. If a state relied on its strong defences and refused submission, troops would be raised to invade it. If [a ruler] murdered his own kinsmen, his crime would be formally established with guilt and [thus] be put to death. If a subject expelled or murdered his ruler, his crime would be made manifest, and he would be executed. If a state violated commands and defied government authority, it would be blocked off and cut off. If there were disorder both within and without, and people behaved like birds and beasts, they would be utterly destroyed. Such were the circumstances and punishments of the Nine Punitive Expeditions. You, Sīlúnfā (思侖發; Hsö Hom Hpa), measured against China , it is fitting to ask the reason why you rely upon strength to attack the weak. How is this evident? Year after year, [you] have used troops to raid Chēlǐ (車里) and at irregular times invaded and plundered the Eight Hundred.Short hand for Eight Hundred Wives and Daughters in Laws Country, the old name for Laos or Lan Na. [Hence] presuming upon your strength to attack Burma. The State of Kalay is small, and the population is few, and you have already subdued it.If you read Fernquest's reconstruction of Ming-Tai Conflicts You can see how this tracks with Kalay being occupied by Mong Yang/Mong Mao polities. This is the account [I have given]. It is nothing more than words of admonition. China borders the "Four Barbarians"Four Barbarians: North - Di, East - Yi, South - Man and West - Rong. Its territory adjoins that of various chiefs, their populations live in close proximity. Of such states, there are some which I know by report, and some which I have seen with my own eyes, I have never relied on my strength to domineer over them, or extinguished their line of succession. The territory of Yunnan belongs to me, it might seem that I nevertheless used force to take it, but that is not so! Rather, a descendant of the Yuan Imperial House, Prince of Liang, relying on his Yuan Royal heritage, concealed those who committed offences against me and harboured my fugitives and enticed my frontier defenders to defect. Precisely for this reason, I had no alternative but to send a force and call for an offence with an army to carry out [that purpose]. I did not raise an army without cause. This was because the fortunes of the Yuan had changed by heaven's decree, and its descendants were no longer entitled to remain securely established there. Moreover, he [Prince of Liang] has caused trouble among my neighbouring states; the circumstances and principles made the outcome inevitable, and their subjugation was as easy as turning over one's hand. As for you, foolish Lùchuān (麓川), you first took it upon yourself to launch the Gold Teeth campaign, next you plotted against Jǐngdōng (景東) and raided Dìngbiān (定邊). By right, this called for the dispatch of a large force of elite troops to determine the victor and vanquished. I released you and did not press on the matter. I have never compelled you to become a subordinated state. I allowed you to establish your own institutions and customs, and now several years have passed. You have been gradually encroaching upon neighbouring states with the intention of expanding your territory and taking possession of their people on your own authority, and will thereby be a cause of war for me in the southwest. Alas, this cannot be! The ancient sages of China have a saying: The mountains and rivers, the land and the people are all such things as constitute the Divine Realm; they cannot be forcibly possessed by men - only when heaven bestows them may they be obtained. You Sīlúnfā (思侖發; Hsö Hom Hpa) do not cultivate friendly relations with your neighbouring states, you send troops on three fronts and gradually encroach upon the various states, such is your greed and such is your scheme. The states surrounding Lùchuān (麓川) have, from ancient times to the present, each had their own rulers; they have never been swallowed up and annexed. Although I cannot prevent you, I have allowed you to act for yourself. If indeed this has brought about the Way of Heaven, you must respond to it through human affairs; perhaps what you do will thereby be acceptable. Alas! If, in accordance with my admonition, you preserve what is whole, then that is acceptable. But if you do not preserve it intact, and instead stake the whole upon action, suppose, however, that the whole is impaired, that would mean the whole is lost. Better yet, then, to preserve the whole and thereby seek lasting continuity. Would that not be admirable? 由是二國罢兵和好。because of the truth, the two countries ceased war and reconciled.时古训等适遇百夷其部下酋長曰刀干孟者叛其國，余等以大义諭其部眾，而叛者闻之稍却。於是，思侖發欲留余等以为援，且進以金寶象馬等物，故余以书示之曰：At the time, Guxun, happened to encounter One Hundred Barbarians subordinate chief named Dāo gànmèng (刀干孟) betray the country. We and the others explained/instructed his followers on the basis of the great principle/righteous cause and as a result, the rebels hearing it gradually withdrew. As a result, Sīlúnfā (思侖發; Hsö Hom Hpa) wished to preserve us as a source of assistance. He offered gold, valuables, elephants, horses and other gifts. Hence I presented this letter to reveal to him saying:『吾闻君上有怀遠之德，遠臣有敬上之心，始古迄今，莫违此义。夫君居九重之上，雖欲顷刻目尔遠臣，未可得也，臣处萬里之外，即欲朝暮身亲君上，亦未易得也。故朝廷有將命之官，使之宣德布威；而遠方有承命之宜，期其輸忠納款。今天子应天顺民，奉天为治，四维八極，尽为臣妾，無有专擅，不敢违逆。西南一区，夷酋亦眾，惟尔麓川，多蒙恩宠，既受以官，復加以服。况贤王亲临尔境，而德惠數及尔身。为尔计，則將度其心，量其才，何为而可以尽忠天子，何为而可以致敬贤王，又何为而可以安邊境而不干天怒，又何为而可以教百姓而不违法度？借曰邊境不安，必思曰，我事上未忠或未至，而眾不服我耶？百姓违法，必思曰，我守職已或有僭而民亦犯上耶？於是我則尽其忠，去其僭，如此，則邊境自安，人民從教矣。且吾以尔目擊效驗明之：往年思瓦發不服朝廷，轻犯金齒，天子雖未问罪，天則假手於達鲁方等，而思瓦發被戮。刀思朗不從尔命，窃寇定邊，尔雖未能息其兵，天則助威於我邊將，而刀思朗等即灭。惟尔知天命，達人理，故能享天禄，守人爵。迩来天子恐尔所为，或涉放肆，特敕諭以戒之；贤王恐尔無知，或生疑懼，特令旨以恤之。此恩此德，穷天極地。尔之披肝露胆，开心見诚，吾尽見矣；尔之尊重朝廷，敬奉殿下，告亦見矣。今尔固留吾辈，其意本美。近者尔甸寨少宁，刀干谋异，吾將回朝为尔明白其事，尔乃留我，使我不速還朝，假如刀干鸣尔留难天使之非於朝，則反误尔敬君之心矣。且尔赠以金、銀、裀褥、馬、象等物，吾固不受者，非見怪也，實相爱也。何則？朝廷恩尔，抚安尔邦，未嘗令使者取货於尔也。夫货财，饥不可以充口，疾不可以救死。况中國金玉成山，象馬若蚁，未以为寶也，惟所寶者，圣君、明王、忠臣、烈士、强兵、勇將、孝子、顺孙等事，其他财物，如粪土耳。姑以尔境内眾所闻者明之：昔隋史萬歲守邊，夷而贪财，以致殺身。梁毗一金不受，而大服夷眾。此事甚白。吾为圣朝天使，必不为财物所蛊，惟恐吾之使令往来小人，不体吾意，蛊惑尔心，特此叮咛。尔其备审此书，体吾真意，早送吾辈還朝，則尔敬君之心，不浅浅也。』I have heard that a ruler above possessed the virtue of cherishing those who are far away. Those distant subjects have a heart of reverence to their ruler above. From the beginnings of ancient times until now, none have deviated from this principle. The ruler resides above the Ninefold Gates, although he wishes to see you, his distant subject, even for a moment, this cannot be done. I, your servant [of the Emperor], reside ten thousand Lǐ (里) away. Even if I wanted to be personally close to my ruler morning and evening, that too would not be easy to achieve. Therefore, the imperial court has officials who carry its commands, sending them to proclaim its virtue and make its authority manifest, while distant polities obey the commands and fulfil their duty, in expectation that they will render their loyalty and submit their allegiance [to the Emperor]. Now the Son of Heaven responds to Heaven and follows the people, governing in accordance with Heaven. Throughout the four quarters and the eight extremities, all are subjects, none acts autonomously, and none dares to oppose [the imperial order]. In the southwestern region, the chiefs of the Yi people are also numerous, but you, Lùchuān (麓川), have received especially abundant imperial favour; having already been granted an official position, you were furthermore granted the appropriate dress. Moreover, the worthy king personally came to your territory, and his benevolence and favour have repeatedly extended to you personally. For your own sake, you should consider your intentions and measure your abilities. What can you do that will enable you to fulfil your loyalty to the Son of Heaven? What can you do that will enable you to show proper respect to the worthy king? What can you do to keep the frontier peaceful without incurring heaven's anger? And what can you do to govern the common people without violating the laws and regulations? Suppose, for argument's sake, the frontier were to become unsettled, you must think yourself: "Perhaps I have not been sufficiently loyal in serving my superior, and that is why people do not submit to me?" If the common people violate the law, you should think: "Perhaps, although I have maintained my office, I have in some way overstepped my proper station, and thus the people too are offending against their superior? Then I would fully fulfil my loyalty and remove any acts of overstepping I had committed; in this way, the frontier will naturally become peaceful, and the people will follow proper instruction. Moreover, I shall make this clear to you through examples that you yourself have witnessed. In the past years, Sīwǎfā (思瓦發; Hso Vau Hpa) refused to submit to the court and rashly attacked the Golden Teeth. Althought the Son of Heaven did not call hbim to account, Heaven nevertheless acted through the hands of Dálǔfāng (達鲁方), and the others and Sīwǎfā (思瓦發; Hso Vau Hpa) was killed. Diāosīlǎng (刁思朗) did not obey your command and secretly raided Dìngbiān (定邊). Althought you were able to bring his hostilities to an end, Heaven then lent its might to my frontier commanders and Diāosīlǎng (刁思朗) and the others were immediately destroyed. It is because you understand the Mandate of Heaven and comprehend principles of human affairs that you can enjoy heaven's emoluments and preserve your human rank. Recently, the Son of Heaven feared that what you were doing might become excessive, and specially issued this admonition to warn you; the Worthy King feared that your lack of understanding might give rise to doubt and fear, and specially sent his instructions to show you compassion. Such grace and such benevolence extend to the furthest reaches of Heaven and Earth. You're laying your heart completely bare, showing your sincerity, I have seen it all. [Your] respect for the imperial court [and] reverant service of the Emperor has been reported as well. Now you firmly retain our party, itself well-intentioned. Recently, your districts and stockards have enjoyed peace, while Dāo Gàn (刀干) have conceived some other designs. I was going to return to court to make the matter clear on your behalf, yet you have kept me here, causing me not to return promptly to court. Suppose Dāo Gàn (刀干) were to report to the court your offence of detaining and obstructing the imperial envoy, then that would compromise your sincere respect for your ruler. Moreover, you presented us with gold, silver, padded mats, bedding, horses, elephants, and other such things, my refusal to accept them is certainly not because I take offense. The court has shown you favour and pacified your realm. It has never instructed its envoys to take goods from you. Regarding wealth and possession, when one is hungry, they cannot fill the mouth; when one is sick, they cannot save one from death. Besides, in China, gold and jade are piled as high as mountains, while elephants and horses are as numerous as ants; we do not regard these things as treasures. What we do treasure are the deeds of sage rulers, enlightened kings, loyal ministers, righteous men, strong armies, brave generals, filial sons, dutiful grandsons and things of this kind. All other material possessions are like dung and earth and nothing more. For the moment, by means within your territory, what the people commonly hear that which should be clear. In former times, Shǐ Wànsuì (史萬歲) guarded the frontier; he was greedy in dealing with the tribes and thereby brought about his own death. Liáng Pí (梁毗) did not accept even a single piece of gold, thereby greatly earning the respect of the Yi people. The matter is very evident. I am an imperial envoy of the sacred dynasty; I certainly cannot be corrupted by material wealth. I only fear that petty men among those who travel back and forth on my missions do not do not consider my intentions and instead mislead or corrupt the mind. For this reason, I have given you special admonition. You should carefully examine this letter in full and understand my true intention. Send us back to court promptly, then your heart of reverence for the ruler would not be so shallow. 书至，思侖發悦服，遂邀至其家，設宴畢，與其眾送出境外。When the letter arrived, Sīlúnfā (思侖發; Hsö Hom Hpa) was pleased, and received it favourably. Thereupon invited him to his home. After the banquet, together with his retinue escorted them beyond the borders.百夷，由金齒、蒲漂過怒江即其境。沿江東數十里，上有高良弓頗险。其岭有一寨。過一寨下四十里，地名养列，自此抵麓川無险隘之虞。由麓川经蠻牛、莽港等路，渡谨卯，從蒙戛等甸至麻林界，登金沙江之舟，下流二十日至緬國。國王眾呼为卜剌浪，王之妻呼为米泼剌。The One Hundred Barbarians, via the Gold Teeth, Pú (蒲), Pyu people, upon crossing the Nùjiāng River (怒江) reach their territory. Along the river, east about ten Lǐ (里), there is the tall, rugged, dangerous Gaoligong [mountains] above. The mountain range has one stronghold. Passing a stronghold, below forty Lǐ (里) is a place named Yǎng liè (养列), since then reaching the Lùchuān (麓川) there is no concern of dangerous narrow passes. Following Lùchuān (麓川) pass through the routes of Mánniú (蠻牛), Mǎnggǎng (莽港) and other places, crossing Jǐnmǎo (谨卯), from the district of Ménggā (蒙戛) to the Málín (麻林) border, [one must] board a boat on the Jīnshā River (金沙江), downriver twenty days one reaches Burma. The king is referred by the populace as Bōlàlàng (卜剌浪), the king's wife is referred to as Mǐpōlà (米泼剌). References Military history