Manshu/Chapter 4

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Chapter 3 Manshu
Chapter 4 		Chapter 5

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Manshu by Fan Chuo, edited by Palace Museum Library, translated from Template:ISO 639 name by Walter Stanish and  Wikisource
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Template:Plain sisterManshu (蠻書), written by Fan Chuo in the 9th century, is a Chinese historical text regarding the geopolitics of southwest China, particularly Nanzhao. It is an important historical source for the period. This translation is based upon a digitized version of the recompiled 1774 movable type edition edited by the 武英 (Palace Museum Library).
[[Category:Works originally in Template:ISO 639 name]]

Translator's note[edit | edit source]

This section appears to be quite fun and a lot easier than the last chapter Template:Mdash thank deity-of-choice for that! The sections and their titles are of my own creation.

Translation[edit | edit source]

Western Cuàn (西爨) and the Eastern Cuàn (東爨) or Cuàn (爨) and their historic domains[edit | edit source]

(note: definitely need to draw a map in here)

Chapter 4: Part 1 Template:Mdash Nomenclature or Names and classifications (名类; míng lèi): Western Cuàn (西爨) and the Eastern Cuàn (東爨) or Cuàn (爨) and their historic domains
Original Translation
西爨，白蠻也。 The Western Cuàn​ (西爨) are white barbarians.
東爨，烏蠻也。 The Eastern Cuàn​ (東爨) are black barbarians.
當天寶中，東北自曲靖州，西南至宣城，邑落相望，牛馬被野。 In the Tianbao reign (ie. 742–756), the north-east from Qǔ​jìng​ Region (曲靖州; lit. 'Meandering Peaceful Region'), the south-west until Xuān​chéng​ City (宣城; lit. 'City that has been Proclaimed or Announced'[1]) had numerous and densely placed settlements[2] and oxen and horses grazed the fields.
在石城、昆川、曲軛、晉寧、喻獻、安寧至龍和城，謂之西爨。 Between Shí​chéng​ (石城), Kūn​chuān​ (昆川), Qū'​è​ (曲軛), Jìn​níng​ (晉寧), Yù​xiàn​ (喻獻), Ān​níng​ (安寧) and Lóng​hé​chéng​ (龍和城), these were the lands of the Western Cuàn​ (西爨).
在曲靖州、彌鹿川、升麻川，南至步頭，謂之東爨，風俗名爨也。 Between Qǔ​jìng​ Prefecture (曲靖州; lit. 'Peaceful Tune'), Mí​lù Plains​ (彌鹿川; lit. 'Plains of Numerous Deer'), Shēng​má​ Plains (升麻川; lit. 'Plains of Ascendent Hemp'), and southward to Bù​tóu​ (步頭; lit. 'End of the Walk'), these were the lands of the Eastern Cuàn​ (西爨) Template:Mdash customarily known simply as the Cuàn​ (爨).

The Birth of Nán​zhào​ (南詔)[edit | edit source]

Chapter 4: Part 2 Template:Mdash Nomenclature or Names and classifications (名类; míng lèi): The Birth of Nán​zhào​ (南詔)
Original Translation
初，爨歸王為南寧川都督，理石城，襲殺蓋騁、蓋啟父子(案：原本訛作「孟軻」「孟啟」，今據《新唐書》改正)，遂有升麻川。 Initially, Cuàn​guī​wáng​ (爨歸王) ruled as Commander-in-Chief of the Nánníngchuān (南寧川; lit. 'Southern River-Plain of Serenity'), Lǐdàn​chéng​[3] (理石城; lit. 'Managed (or Reasoned) Mineral City'[4]) attacked stealthily and with speed, killing father and son Mèng​chěng​ (孟騁) and Mèng​qǐ​ (孟啟) (Previous transliterator's note: The original mistakenly writes 「孟軻」 for 「孟啟」[5]Template:Mdash an error which we correct in accordance with the History of the Later Tang Dynasty) and thus capturing Shēng​má​ Plains​ (升麻川).
歸王兄摩，生崇道，理曲軛川，為兩爨大鬼主。 Cuàn​guī​wáng​ (爨歸王; lit. 'King Gui of the Cuan') had an elder brother Mó​​(ying?[6]) (摩) who was the father of Chóng​dào​ (崇道), who presided over Qū'​è​chuān​ (曲軛川; lit. 'River-plain of the Meandering Yoke') and served as the great ruler of the two Cuàn clans Template:Mdash ie. the Western Cuàn​ (西爨) and the Eastern Cuàn​ (東爨).
崇道弟日進、日用在安寧城。 Chóng​dào​ (崇道) had two younger brothers, Rì​jìn​ (日進) and Rì​yòng​ (日用), who resided in Ān​níng​ City (安寧城).
及章仇兼瓊開步頭路，方於安寧築城。 They ordered ​Qiújiān​qióng​​ (仇兼瓊), a local of the fortifications of Ān​níng​ (安寧築城), to advance.
群蠻騷動，陷殺築城使者。 A group of barbarians then rebelled, plundering the city and killing its envoy.
玄宗遣使敕雲南王蒙歸義討之。 Emperor Tang Xuán Zōng (唐玄宗[7]; reigned 712Template:Mdash756) dispatched an envoy to the King of Yunnan, Méngguī​yì (蒙歸義), with an imperial decree to suppress the rebellion.
歸義師次波州，而歸王及崇道兄弟、爨彥璋等十余人詣軍門拜謝，請奏雪前事。 Méngguī​yì (蒙歸義) ordered troops dispatched to Bō​zhōu​ (波州; lit. 'Stormy Region'[8]), so that Cuàn​guī​wáng​ (爨歸王) could reach the Chóng​dào​ Brothers (崇道兄弟), sending over ten men to prostrate themselves and present a handsome zhang (ancient traditional prestige shaped jade artifact) at the military gate to pay respects and to request atonement for past events.
歸義露章上聞，往返二十五日，詔書下，一切釋罪。 Méngguī​yì (蒙歸義) responded that he had received the order Template:Mdash necessitating a 25 day round-trip [for the emissary] Template:Mdash and explained the situation.[9]
無何，崇道殺日進，又陰害歸王。 Soon, Chóng​dào​ (崇道) killed Rì​jìn​ (日進), in further move against Cuàn​guī​wáng​ (爨歸王).
歸王妻阿姹，烏蠻女也，走投父母，稱兵相持，諸爨豪亂。 Cuàn​guī​wáng​ (爨歸王)'s wife Ā​chà​ (阿姹) was a Black Barbarian (烏蠻) and took refuge with her parents as the armies stood off and all of the Cuàn (爨) lands[10] descended in to chaos.
阿姹私遣使詣烏蒙舍川求投，歸義即日抗疏奏聞。 Ā​chà​ (阿姹) dispatched a personal envoy to the black barbarian region of Méng​shè​chuān​ (蒙舍川; ie. the Kingdom of Mengshe described in the last chapter) requesting protection, as soon as she heard news that Méngguī​yì (蒙歸義) had lost.
阿姹男守偶(案：「守偶」《新唐書》作「守隅」)，遂代歸王為南寧州都督，歸義仍以女妻之。 Ā​chà​ (阿姹)'s commander[11] guarded the area (Previous transliterator's note: In the New Book of the Tang, the phrase 守偶 ("to guard an image") is used to mean 守隅 ("to guard a site").), as acting commander-in-chief[12] for Nán​níng​ Province[13] (南寧州) on behalf of Cuàn​guī​wáng​ (爨歸王), while Méngguī​yì (蒙歸義) remained with his wife (or wives).
又以一女妻崇道男輔朝。 Also because of a woman, commander Chóng​dào​ (崇道) joined the court.
崇道內懷忿惋，外示和平，猶與守偶母子日相攻伐。 Chóng​dào​ (崇道) had a vengeful heart, which would display outward calm even in the face of matricidal conflict.[14]
阿姹又訴於歸義，興師問罪。 Ā​chà​ (阿姹) once again implored Méngguī​yì (蒙歸義) to send retaliatory forces.
行次昆川，信宿，而曲軛川潰散，崇道南走黎川。 Her next stop was Kūn​chuān​ (昆川) for two nights, after which she moved to take Qū'​è​chuān​ (曲軛川), and Chóng​dào​ (崇道) moved southward to Lí​chuān​ (黎川).
歸義盡俘其家族羽黨，並殺輔朝而取其女。 Méngguī​yì (蒙歸義) took his family member Yǔ​dǎng​ (羽黨) prisoner to counteract the existing dynasty and take control of the women.
崇道俄亦被殺，諸爨由是離弱。 Chóng​dào​ (崇道) was soon killed, and all of the Cuàn​ (爨) were divided and disempowered.
及歸義卒，子閣羅鳳立，守偶並妻歸河賧(案：「河賧」原本作「阿體」，今從《唐書》改正)，從此與皇化隔絕。 Thus finally for Méngguī​yì (蒙歸義), his son Gé​luó​fèng​ (閣羅鳳) could take power, taking responsibility for military defense and marrying Guī​hé​dǎn​ (歸河賧), (Former transliterator's note: The characters 河賧 (hé​dǎn​) were written 阿體 (ā​​tǐ​) in an earlier version of the text; here we incorporate the correction from the New Book of Tang.) and being thereafter isolated from the civilizing influence of the Chinese Emperor.
阿姹自為烏蠻部落王，從京師朝參，大蒙恩賞。 Ā​chà​ (阿姹) was Queen of the Black Barbarian Tribes (烏蠻部落), ruling from her capital, a great gift of[15] Méng​'ēn​ (蒙恩).
閣羅鳳遣昆川城使楊牟利以兵團脅西爨，徙二十余萬戶於永昌城，烏蠻以言語不通，多散林谷，故得不徙。 Gé​luó​fèng​ (閣羅鳳) sent a large army under Envoy Yáng​ (使楊) to Kūn​chuān​ (昆川) city in order to flank the Western Cuàn​ (西爨), relocating over 200,000 households from Yǒng​chāng​ (永昌; ie. modern Baoshan) city, but the Black Barbarians (烏蠻) spoke mutually unintelligible languages,[16] and were scattered throughout the forests and the valleys, and thus did not wish to move.
是後自曲靖州、石城、升麻川、昆川南至龍和以來，蕩然兵荒矣。 Thereafter people from Qū​jìng​ Province (曲靖州), Shí​chéng​ (石城; lit. 'Stone City'), Shēng​má​chuān​ (升麻川; lit. 'Pile of Hemp River-plain'), and Kūn​chuān​ (昆川) arrived at Lóng​hé​ (龍和; lit. 'Dragon's Union'), and the army was utterly destroyed.[17]
日用子孫今立在永昌城。 During this time the regular citizens and their children remained established in Yǒng​chāng​ (永昌) city.
界內烏蠻種類稍稍復振，後徙居西爨故地，今與南詔為婚姻之家。 However, the Black Barbarians (烏蠻) behind the lines began to slowly return to their former abodes in the domain of the Western Cuàn​ (西爨), intermarrying with the Nán​zhào​ (南詔) people.

Nán​zhào​ (南詔) attacks Ān​nán​ (安南; ie. Chinese imperial controlled north Vietnam)[edit | edit source]

Chapter 4: Part 3 Template:Mdash Nomenclature or Names and classifications (名类; míng lèi): Nán​zhào​ (南詔) attacks Ān​nán​ (安南; ie. Chinese imperial controlled north Vietnam)
Original Translation
南蠻去安峰州林西原界二十二日程。 The southern barbarians[18] traveled to Lín​xī​ (林西; lit. 'West(ern) Forest') in Ān​fēng​ Province (安峰州; lit. 'Province of the Peaceful Peaks'[19]), the old (Chinese-Nanzhao) border[20], some 22 day-stages distant.
自大中八年，安南都護擅罷林西原防冬戍卒，洞主李由獨等七綰首領被蠻誘引，復為親情，日往月來，漸遭侵軼，罪在都護失招討之職，乖經略之任。 Eight years in to the new barbarian reign,[21] the military government of Ān​nán​ (安南; ie. Chinese imperial controlled north Vietnam), in order to protect against insurrection, had formerly placed a permanent[22] garrison of troops there. Their commander Zhǔ​lǐ​ (主李) faced seven chieftains alone, but was goaded by the barbarians to attack through duty to his family. As the sun set and the moon rose they were gradually overcome, and the military governor Guāi​jīng​lüè​ (乖經略) wrongfully failed to send troops to suppress the situation.
臣於鹹通三年春三月四日，奉本使尚書蔡襲手示，密委臣單騎及健步二十以下人，深入賊帥朱道古營寨。 In miserly fashion, this official, on the fourth day of the third month in spring of the third year, implored the High Official Cài​xí​ (蔡襲), to secretly dispatch less than 20 men to penetrate the insurgency as far down the road as commander Zhu's former barracks.
三月八日，入賊重圍之中。 On the eighth day of the third month, they joined the traitorous siege.
蠻賊將楊秉忠、大羌楊阿觸、楊酋盛悉是烏蠻賊人，同迎，言辭狡詐。 The barbarian commanders Yáng​bǐng​zhōng​ (楊[23]秉忠), Yáng​ā​chù​ (楊阿觸) of the great Qiang-Tibetan region,[24] and Yáng​qiú​shèng​ (楊酋盛) were all Black Barbarians (烏蠻), with similar capacity for perseverance and cunning oratory.
臣郤迥一一白於都護王寬。 The officials failed one by one ...[25] ... King Kuān​ (王寬).
寬自是不明，都無遠慮，領得臣書牒，全無指揮，擅放軍回，茍求朝獎，致令臣本使蔡襲枉傷矢石，陷失城池。 The identity of King Kuān​ (王寬) was unclear and the capital[26] did not consider him a long-term concern, so though it received the dispatches of officials, it issued no orders at all and allowed the insurrecting army to depart unscathed, instead sending High Official Cài​xí​ (臣本使蔡襲) to urgently seek an imperial decision,[27] and thus lost the town.
征之其由，莫非王寬之過！(案：此條原本文多訛脫，今據《通鑒考異》所引《蠻書》原文，訂正考異。又雲：蔡襲將兵代寬，寬為已替之人，安能擅放軍回，令襲陷沒，疑《蠻書》「擅放軍回」上少「蔡京」二字，蓋「蔡京」時為嶺南西道節度，貪懦敗事，故《考異》雲然。) Due to this journey, King Kuān​ (王寬) was able to survive! (Former transliterator's note: Here a fragment was erroneously excluded from the source text, but we may accord with the version of our 《蠻書》(On the Southern Barbarians) as per the 訂正考異 ("corrections") section of the 考異 ("text-critical apparatus") portion of the work 《資治通鑒》(Comprehensive mirror to aid in government), as follows: "Cài​xí​ (蔡襲) checked the army of King Kuān​ (王寬), who ceased his activities, allowing Annam to take control of his army, ordering it not to attack.", though we suspect that before the characters 擅放軍回 the two characters 蔡京 are missing, 蔡京 being the capital of the western route of the Lingnan Commandery[28] (嶺南). We further suspect that they were lost through either honest scholarly mediocrity or corrupt intent. They are thus corrected in the 考異 ("text-critical apparatus") portion of 資治通鑒》(Comprehensive mirror to aid in government).)

The Dú​jǐn​ Barbarians (獨錦蠻), the Móu​xún​ (牟尋) and Lòng​dòng​ (弄棟)[edit | edit source]

Chapter 4: Part 4 Template:Mdash Nomenclature or Names and classifications (名类; míng lèi): The Dú​jǐn​ Barbarians (獨錦蠻), the Móu​xún​ (牟尋) and Lòng​dòng​ (弄棟)
Original Translation
獨錦蠻，烏蠻苗裔也。 The Dú​jǐn​ Barbarians (獨錦蠻) are a branch of the Black Barbarians (烏蠻).
在秦藏南，去安寧兩日程。 South of Qín​cáng​[29] (秦藏), it is two days' journey to (the city of) Ān​níng​ (安寧).
天寶中，為蹄州刺史(案：「蹄州」原本作「巋州」，今據《新唐書》改正)。 In the Tianbao era (ie. 742–756), it was governed under Tízhōu​​ (蹄州). (Former transliterator's note: In the original, the characters 「蹄州」 are written 「巋州」 but we apply the correction according to the New Book of Tang.)
其族多姓李。 Many of the inhabitants[30] are surnamed Lǐ​ (李; lit. 'plum').
異牟尋母，獨錦蠻之女也。 Various Móu​xún​ (牟尋) trace matrilineal descent from the women of the Dú​jǐn​ Barbarians (獨錦蠻).
牟尋之姑，亦嫁獨錦蠻。 Móu​xún​ (牟尋) paternal aunts also trace similar descent.
獨錦蠻之女，為牟尋妻，有子委負監。 The daughters of the Dú​jǐn​ Barbarians (獨錦蠻) marry the Móu​xún​ (牟尋), whereas sons are coveted.
貞元十年，為大將軍，在勃弄棟川為城。 In the 10th year of the Zhēnyuán reign (ie. ~795), by order of a general, then-flourishing Lòng​dòng​chuan (弄棟川) became a city.
貞元十年，以尚書祠部郎中兼禦吏中丞袁滋、內給事俱文珍、劉幽巖入雲南，持節冊南詔異牟尋為雲南王，為西南之藩屏。 In the same year, a high official holding dual-appointments[31] of the ritual department[32] of the government, ...incomplete translation... Liú​yōu​yán​ (劉幽巖) entered Yunnan, to manage affairs with[33] Nanzhao (南詔) and to designate the Móu​xún​ (牟尋) as the rulers of Yunnan (雲南), and thus to act as a military barrier[34] in the southwest.
牟尋男閤勸已後繼為王(案：「貞元十年，以尚書」雲雲，至「後繼為王」五十八字，與獨錦蠻事不相涉，以文義推之，疑為《八詔篇》「蒙舍條」下之文，當在「不令侵掠」句後，錯簡於此)。 Males of the Móu​xún​ (牟尋) thereafter continued to reign as kings.(Former transliterator's note: The 58 characters between "In the same year, a high official..." (貞元十年，以尚書...) and "...continued to reign as kings" (後繼為王) are not connected with the Dú​jǐn​ Barbarians (獨錦蠻), according to the text this was removed, whereas we suspect that according to the Mengshe segment (蒙舍條) of the Book of the Eight Zhao (八詔篇), immediately after the phrase 「不令侵掠」 ("unsanctioned invasion and plunder") these were mistakenly added.)
弄棟蠻，則白蠻苗裔也。 The Lòng​dòng​ Barbarians (弄棟蠻) were thus descended from White Barbarians (白蠻; ie. 'Barbarians with some inklings of Chinese cultural affiliation').
本姚州弄棟縣部落，其地舊為裒州。 The tribes of Lòng​dòng County (弄棟縣) in Yáo​zhōu​ Prefecture (姚州) were (thereafter) thus considered under the new toponym Póuzhōu​​ (裒州).
嘗有部落首領為刺史，有誤毆殺司戶者，為府城論罪，遂卒家眾(案：《新唐書·南詔傳》雲：「有為刺史者，誤殺其參軍，率族北走。」據其文，則此「卒」字當作「率」字，「家眾」下，當有「北走」字，蓋原本脫誤)，後分散在磨些江側，並劍共諸川悉有之，余部落不去。 When the tribal chieftain had already been appointed local governor,[35] he was involved in a case of manslaughter, and after the resulting criminal case was heard in the local prefectural seat, led many families northward. (Former transliterator's note: In the Nanzhao section of the New Book of Tang, it states "The promising official was involved in manslaughter and thus joined the army, and led his people northward." According to that text, the character 「卒」("soldier") should be regarded as 「率」("to lead or command"), and after 「家眾」("many families") there should be 「北走」("move northward") which is omitted from the original.)
當天寶中，姚州刺史張乾拖守城拒戰，陷死殆盡。 In the Tiānbǎo reign (ie. 742–756), the governor of Yaozhou (姚州), Zhāng​qián​ (張乾), continuously defended the city against attacks, until the virtually depleted city was lost to the enemy.
貞元十年，南詔異牟尋破掠吐蕃地邑，收獲弄棟城，遷於永昌之城。 In the 10th year of the Zhēnyuán reign (ie. ~795), Nanzhao (南詔) and various Móu​xún​ (牟尋) captured Tibetan lands and villages, gaining Lòng​dòng City (弄棟城) and moving their capital to Yongchang (永昌) city (ie. modern Baoshan).

The Qīng​líng​ Barbarians (青蛉蠻)[edit | edit source]

Chapter 4: Part 5 Template:Mdash Nomenclature or Names and classifications (名类; míng lèi): The Qīng​líng​ Barbarians (青蛉蠻)
Original Translation
青蛉蠻，亦白蠻苗裔也，本青蛉縣部落。 The Qīng​líng​ Barbarians (青蛉蠻), who are also descendants of white barbarians, are the tribes of Qīng​líng​ County (青蛉縣; lit. 'Green-Blue/Green-Black Sandfly County').
天寶中，巂州初陷，有首領尹氏父兄子弟相率南奔河賧，閣羅鳳厚待之。 During the Tiānbǎo reign (ie. 742–756), when initially captured by Xī​zhōu​ (巂州),[36] the chieftain and his ruling clan invaded southward to Hé​dǎn​ (河賧; lit. '(Land of) (Clear or fine) Waterway(s)'). Gé​luó​fèng​ (閣羅鳳) is his descendant.
貞元年中，南詔清平官尹輔酋、尹寬求(案：《唐書》作「尹仇寬」)，皆其人也。 During the Zhēnyuán reign (ie. 785-805), Nanzhao peacefully oversaw the tribe, breeding broad animosity (toward Nanzhao)[37] (Former transliterator's note: In the Book of Tang, these three characters are instead recorded as 「尹仇寬」("breeding broad animosity (toward Nanzhao)").), amongst the entire populace.
衣服言語與蒙舍略同。 Their clothing and language are the same as Méngshè (蒙舍).
裳人，本漢人也。 Their tailors are Han Chinese.

The tribes north of the Iron Bridge (鐵橋)[edit | edit source]

Chapter 4: Part 6 Template:Mdash Nomenclature or Names and classifications (名类; míng lèi): The tribes north of the Iron Bridge (鐵橋)
Original Translation
部落在鐵橋北，不知遷徙年月。 The tribes north of the Iron Bridge (鐵橋) do not know of migration or the counting of time.
初襲漢服，後稍參諸戎風俗，迄今但朝霞纏頭，其余無異。 After being initially clothed in the Chinese fashion, they began to take part in various military and social affairs, though to date they merely recognize the emperor and are otherwise indistict from barbarians.
貞元十年，南詔異牟尋領兵攻破吐蕃鐵橋節度城，獲裳人數千戶，即移於雲南東北諸川。 In the 10th year of the Zhēnyuán reign (ie. ~795), Nanzhao (南詔) and various Mouxun (牟尋) led an army against the seat city of the Iron Bridge (鐵橋) commandery of Tibet (吐蕃), capturing 1000 families of poorly clothed barbarians, resettling them in various river-plains of north east Yunnan (雲南).
今鐵橋城為南蠻所據，差大將軍為城使。 Today's Iron Bridge City (鐵橋城) is occupied by the Southern Barbarians (南蠻), and a resident general is commissioned.

The Cháng​kūn​ Barbarians (長裈蠻) of Jiàn​chuān​ (劍川)[edit | edit source]

Chapter 4: Part 7 Template:Mdash Nomenclature or Names and classifications (名类; míng lèi): The Cháng​kūn​ Barbarians (長裈蠻) of Jiàn​chuān​ (劍川)
Original Translation
長裈蠻，本烏蠻之後，部落在劍川，屬浪詔。 The Cháng​kūn​ Barbarians (長裈蠻; lit. 'Long Pants Barbarians'[38]) are descended from the Black Barbarians (烏蠻). Their tribes are located in Jiàn​chuān​ (劍川), and they belong to the Làng​zhao (浪詔) kingdom.
其本俗皆衣長裈曳地，更無衣服，惟牛羊皮。 Their custom is to wear shirts and long pants pulled up from the earth (but no other clothes), these are made from the skin of livestock.
南詔既破，劍浪遂遷其部落，與施、順諸蠻居養給之。 After its defeat by Nanzhao (南詔), the Jiàn​chuān​ (劍川) branch of the Làng​zhao (浪詔) kingdom was granted enhanced independence and recognition and participated directly in bureaucratic affairs, raising, storing and providing resources to the other barbarians.

The River Barbarians (河蠻)[edit | edit source]

Chapter 4: Part 8 Template:Mdash Nomenclature or Names and classifications (名类; míng lèi): The River Barbarians (河蠻)
Original Translation
河蠻，本西洱河人，今呼為河蠻。 The River Barbarians (河蠻) dwelling to the west of the Ear River (洱河),[39] are today known as River Barbarians (河蠻).
故城當六詔皆在，而河蠻自固洱河城邑。 The ancient city was one of the six kingdoms, yet the River Barbarians (河蠻) have their own settlements about the Ear River (洱河).
開元已前，嘗有首領入朝，本州刺史受賞面歸者，及南詔蒙歸義攻拔大城，河蠻遂進遷化，皆羈制於浪詔。 Before the Kāiyuán reign (713–741; ie. prior to 713), they already had a chieftain and a kingdom, and the governor received a gift,[40] after which Méng​guī​yì​ (蒙歸義) of Nanzhao (南詔) attacked and seized their major city,[41] after which the River Barbarians (河蠻) advanced, seizing all of Làng​zhào​ (浪詔).
貞元十年，浪詔破敗，復徙於雲南東北柘東以居。 In the 10th year of the Zhēnyuán reign (ie. ~795), Làng​zhào​ (浪詔) was defeated and retreated to the city of Tuodong (柘東; ie. modern Kunming) in north-eastern Yunnan (雲南).
柘東城去安南城三十九日程。 It was a journey of 39 day-stages from Tuodong City (柘東城; ie. modern Kunming) to Annan City (安南城; ie. modern Hanoi).
鹹通三年十二月二十七日，蠻賊逼交州池城(案：「逼」原本作「通」，今據《通鑒考異》所引《蠻書》文改正)，河蠻在蘇歷舊城置營(案：「蘇歷」原本作「蘇厝」，今從《通鑒考異》改正)，及分布賊眾在簰筏，士僅二千余人。 On the 27th day of the 12th month of the third year of the Xiantong era (either late 863 or late 876), the barbarian thieves continued to Chí​chéng​ (池城; lit. 'Reservoir City'[42]) in Jiāozhōu​ (交州)(Former transliterator's note: The character 「逼」("press") is recorded as 「通」("through (to)") in the original, the current text has been corrected according to the 《通鑒考異》 work, section 《蠻書》("On the Southern Barbarians").), and the River Barbarians (河蠻) placed their barracks in Sū​lì​jiù​chéng​ (蘇歷舊城; lit. 'The Old City of Sū​lì​', fig. 'The Old City of Plentiful Fields of Chinese Basil (Wild Red Basil; Perilla frutescens)'[43]).(Former transliterator's note: The original had 「蘇厝」 in place of 「蘇歷」; here we have corrected as per the 《通鑒考異》.) in time to catch the thieving masses on log rafts, merely 2000 troops.

The Shī Barbarians (施蠻)[edit | edit source]

Chapter 4: Part 9 Template:Mdash Nomenclature or Names and classifications (名类; míng lèi): The Shī Barbarians (施蠻)
Original Translation
施蠻，木烏蠻種族也。 The Shī Barbarians (施蠻) are of Black Barbarian (烏蠻) stock.
鐵橋西北大施體，施賧、斂尋皆其所居之地(案：《新唐書·南詔傳》作施蠻居大施賧、斂尋賧，此文疑有誤)。 Northwest of the Iron Bridge (鐵橋) are the places where the great Shītǐ​ (施體), the Shī​dǎn​ (施賧) and the Liǎn​xún​ (斂尋) reside. (Former transliterator's note: In the Nanzhao chapter of the New Book of Tang it states (something not entirely dissimilar regarding the list of Shi)... this is mistaken.).
男以繒布為縵襠袴；婦人從頂橫分其發；當額並頂後各為一髻。 Men use bound cloth for pants; women wear horizontal headgear; the entire head of hair is gathered in to a single topknot.
男女絡身並跣足，披羊皮。 Both men and women wrap their bodies, go barefoot and wear sheepskin capes.
部落主承上，皆吐蕃偽封為王。 There is a tribal chieftainship, always held by a Tibetan monarch, and always bestowed by a Tibetan.
貞元十年(案：原本祗作「貞元年」，據《新唐書》乃「貞元十年」事，今補入)，南詔攻城邑，虜其王尋羅並宗族置於蒙舍城，養給之。 In the 10th year of the Zhēnyuán reign (ie. ~795), (Former transliterator's note: The original included the date 「貞元年」("The (first) year of the Zhēnyuán reign"), whereas the New Book of Tang included 「貞元十年」("The tenth year of Zhēnyuán reign"), a correction we have applied to the present edition.), Nanzhao (南詔) besieged their village, and took their king Xún​luó​ (尋羅) and his clan prisoner in Méng​shè​ City (蒙舍城).[44]

The Shùn​ Barbarians (順蠻)[edit | edit source]

Chapter 4: Part 10 Template:Mdash Nomenclature or Names and classifications (名类; míng lèi): The Shùn​ Barbarians (順蠻)
Original Translation
順蠻，本烏蠻種類，初與施蠻部落參居劍、共諸川。 The Shùn​ Barbarians (順蠻) are Black Barbarians (烏蠻), and were initially part of the Shi Barbarians (施蠻) and lived in the Jiàn​chuān​ (劍川) and Gòng​chuān (共川) river-plains.
咩羅皮、鐸羅望既失邆川、浪穹，退而逼奪劍，共，由是遷居鐵橋已上，其地名劍羌，在斂尋賧西北兩百裏，男女風俗與施蠻略同，其部落主吐蕃亦封王。 Miēluópí (咩羅皮), Duó​luó​ expecting to lose Téngchuān​ (邆川), retreated to seize Jiàn​chuān​ (劍川), Gòng​chuān (共川), thus moving up to the Iron Bridge (鐵橋), the place named Jiàn​chuān​ (劍川) is of Qiāng​ (羌) etymology, and is located 200 li northwest of Liǎnxún​dǎn​ (斂尋賧). It is their custom for both men and women to take part in raids with the Shī Barbarians (施蠻), and both their tribal leader and the bestower of the title are ethnic Tibetan (吐蕃).
貞元十年，南詔異牟尋虜其王傍彌潛宗族，置於雲南白巖，養給之。 In the 10th year of the Zhēnyuán reign (ie. ~795), Nanzhao (南詔) and various Móu​xún​ (牟尋) captured their king near the Mí​qián​ Clan (彌潛宗族), and installed him at White Cliffs (白巖) of Yunnan (雲南).
其施蠻部落百姓，則散隸東北諸川。 The regular Shī Barbarian (施蠻) tribes-people then scattered throughout the river-plains of the northeast.

The Mó Barbarians (磨蠻)[edit | edit source]

Chapter 4: Part 11 Template:Mdash Nomenclature or Names and classifications (名类; míng lèi): The Mó Barbarians (磨蠻)
Original Translation
磨蠻，亦烏蠻種類也。 The Mó Barbarians (磨蠻) are Black Barbarians (烏蠻).
鐵橋上下及大婆、小婆、三探覽、昆池等川，皆其所居之地也。 Above and below the Iron Bridge (鐵橋) greater and minor matriarchs scouted, amongst Kūn​chí​ (昆池[45]) and also other river-valleys, settling everywhere.
土多牛羊，一家即有羊群。 With much land, cattle and sheep, each and every household has a flock of sheep.
終身不洗手面，男女皆披羊皮，俗好飲酒歌舞。 They do not wash their hands or faces throughout their entire life, both men and women wear sheepskin capes, and it is their custom to drink wine, sing and dance.
此種本姚州部落百姓也。 This group originates from the common citizenry of the Yáo​zhōu​ (姚州) tribes.
南詔既襲破鐵橋及昆池等諸城，凡虜獲萬戶，盡分隸昆川左右及西爨故地。 Nán​zhào​ (南詔) had already captured the Iron Bridge (鐵橋) and reached Kūn​chí​ (昆池) and other cities, capturing over 10,000 households, and all of the lands around Kūn​chuān​ (昆川[46]) up to the old land of the Western Cuàn​ (西爨).

The Móxiē​ Barbarians (磨些蠻)[edit | edit source]

Chapter 4: Part 12 Template:Mdash Nomenclature or Names and classifications (名类; míng lèi): The Móxiē​ Barbarians (磨些蠻)
Original Translation
磨些蠻在施蠻外，與南詔為婚姻家，又與越析詔姻婭。 The Móxiē​ Barbarians (磨些蠻) stand apart from the Shī Barbarians (施蠻), and intermarry with Nán​zhào​ (南詔) as well as various Yuè​ (越) kingdoms.

The Pū​zi​ Barbarians (撲子蠻)[edit | edit source]

Chapter 4: Part 13 Template:Mdash Nomenclature or Names and classifications (名类; míng lèi): The Pū​zi​ Barbarians (撲子蠻)
Original Translation
撲子蠻，勇悍矯捷。 The Pū​zi​ Barbarians (撲子蠻) are brave and athletic.
以青婆羅緞為通身袴。 If (even) a young female is upset then they will be grieved.
善用白箕竹，深林間射飛鼠，發無不中。 They are skilled at white bamboo basketry, which they use to capture flying squirrels in the deep forest: all of their volleys strike true.
部落首領謂酋為上。 They have a tribal chieftain.
無食器，以芭蕉葉藉之。 They do not use culinary utensils, and use banana flower leaves as mats.
開南、銀生、永昌、尋傳四處皆有，鐵橋西北邊延瀾滄江亦有部落。 The four towns of Kainan (開南), Yinsheng (銀生), Yongchang (永昌; ie. modern Baoshan) and Xún​zhuàn​ (尋傳) are broadly distributed,[47] and their tribes extend northwest of the Iron Bridge (鐵橋) as far as the Lán​cāng​ River (瀾滄江; ie. Mekong River).
臣本使蔡襲鹹通四年正月三日陣面上生擒得撲子蠻，拷問之，並不語，截其腕亦不聲。 On the 3rd day of the 1st month of the fourth year of the Xiantong era (either late 863 or late 876), High Official Cài​xí​ (臣本使蔡襲) captured some Pū​zi​ Barbarians (撲子蠻) but they resisted torture, and made no sound whatsoever even when their arms were severed.
安南子城虞候梁軻雲是「撲子蠻」。 Liáng​kē​ (梁軻)[48] of Ān​​nán​zǐ​ City (安南子城[49]) called them "Pū​zi​ Barbarians (撲子蠻; lit. 'Child Pouncing Barbarians')".
今梁軻見在賊中，僣稱朱鳶縣令。 Today Liáng​kē​ (梁軻) ... (something about a county magistrate).
其梁軻始由再賓任使(案：「再賓」二字未詳)，前後三度到蠻王處通好，結構禍胎。 ...(Former transliterator's note: ...) ...

The Xún​zhuàn​ Barbarians (尋傳蠻)[edit | edit source]

Chapter 4: Part 14 Template:Mdash Nomenclature or Names and classifications (名类; míng lèi): The Xún​zhuàn​ Barbarians (尋傳蠻)
Original Translation
尋傳蠻，閣羅鳳所討定也。 The Xún​zhuàn​ Barbarians (尋傳蠻) are those which were conquered by Gé​luó​fèng​ (閣羅鳳).
俗無絲綿布帛，披波羅皮。 They do not possess woven textiles, but drape skins over themselves.
跣足可以踐履榛棘，持弓挾矢射豪豬(案：「豪」字原本作「蒙」，今據《新唐書·南詔傳》改正)。 They are able to walk barefoot over hazel thorns, and shoot a bow underarm to strike a porcupine. (Former transliterator's note: In the original, the character 「豪」 was written as 「蒙」 however we have corrected this as per the Nanzhao section of the New History of Tang.)
生食其肉，取其兩牙，雙插髻傍為飾，又條豬皮以系腰。 They eat meat raw, saving the teeth for use as hair ornaments, and pig skins as loinclothes.
每戰鬥，即以籠子籠頭，如兜鑒狀。 In battle, they use woven basketry as armour.[50]
臣本使蔡襲鹹通三年十二月二十七日，以小槍鏢得一百余人。 High Official Cài​xí​ (臣本使蔡襲), on the 17th day of the second month of the 3rd year of the XX period, ...
臣本使蔡襲問梁軻見有竹籠頭，豬皮系腰，遂說尋傳蠻本末。 High Official Cài​xí​ (臣本使蔡襲) asked Liangke (梁軻) if there were bamboo ...
江西將軍士取此蠻肉為炙。 West of the river the military officers roast this barbarian meat.

The Luǒ​xíng​ (or Naked) Barbarians (裸形蠻)[edit | edit source]

Chapter 4: Part 15 Template:Mdash Nomenclature or Names and classifications (名类; míng lèi): The Luǒ​xíng​ (or Naked) Barbarians (裸形蠻)
Original Translation
裸形蠻，在尋傳城西三百裏為窠穴，謂之為野蠻。 The Luǒ​xíng​ (or Naked) Barbarians (裸形蠻) make their nest[51] 300 li west of Xún​zhuàn​ City (尋傳城).
閣羅鳳既定尋傳，而令野蠻散居山谷。 Gé​luó​fèng​ (閣羅鳳) established Xún​zhuàn​ (尋傳) and scattered the barbarians amongst the mountains and valleys.
其蠻不戰自調伏，集戰自召之(案：二語文義未明，疑有脫誤)。 The barbarians conceded without a fight but lay in waiting, gathering strength.(Former transliterator's note: The second phrase is unclear; an omission is suspected.)
其男女遍滿山野，亦無君長。 Their men and women filled the mountains and fields, yet they were without a leader.
作擖欄舍屋(案：「擖」《說文》、《集韻》並音「劼」音「臈」，刮也，撻也)。 They had struck-timber walled structures as dwellings. (Former transliterator's note: According to both the《說文解字》(Shuō wén​ Jiě​zì​; the original Han dynasty Chinese character dictionary with 10,516 entries, authored by Xu Shen 許慎 in the second century) and the 《集韻 (Jí​yùn; a Chinese rhyming dictionary with 53,525 single-character entries, published in the 11th century), the character 「擖」 is a combination of the sounds 「劼」(jié​) and 「臈」(là​), meaning "to scrape, blow, or flog".)
多女少男，無農田，無衣服，惟取木皮以蔽形。 They had many women and few men, no cultivated land, no clothes, and only gathered wood and skins as protection from the elements.
或十妻、五妻共一丈夫，盡日持弓，不下擖欄。 Of perhaps ten women, five would share one husband, reclaim the bow at the end of the day and not leave the house.
有外來侵暴者，則射之。 Approaching outsiders would be shot.
其妻入山林采拾蟲魚菜螺蜆等歸，啖食之。 The wives would enter the mountainous forests to forage for insects, fish, edible plants, snails, molluscs, etc. which would be eaten plain.
去鹹通三年十二月二十一日，亦為群隊，當陣面上。 On the 21st day of the 12th month of the 3rd year of the Xiantong era, they assembled a military force.
如有不前沖，前監陣正蠻旋刃其後。 If they did not strike first, they would be put down.[52]

The Wàng​jū​zi​ Barbarians (望苴子蠻)[edit | edit source]

Chapter 4: Part 16 Template:Mdash Nomenclature or Names and classifications (名类; míng lèi): The Wàng​jū​zi​ Barbarians (望苴子蠻)
Original Translation
望苴子蠻，在瀾滄江以西，是盛羅皮所討定也。 The Wàng​jū​zi​ Barbarians (望苴子蠻; lit. perhaps "Hemp-Gazing"), to the west of the Lán​cāng​jiāng​ River (瀾滄江; ie. Yunnanese portion of the Mekong River), occupy the lands Shèng​luó​pí​ (盛羅皮) covets.[53]
矯捷，善於馬上用槍鏟。 They are nimble, and skilled with horseback javelins.[54]
騎馬不用鞍，跣足，衣短甲，才蔽胸腹而已。 They ride without a saddle, barefoot, wearing minimal clothing which only covers their chests.
股膝皆露，兜鏊上插犛牛尾，馳突若飛，其婦人亦如此。 Their legs[55] are always bare, and their armour is made of oxtail, they gallop rapidly as if flying, as do their women.
南詔及諸城鎮大將出兵，則望苴子為前驅。 Nanzhao (南詔) sent troops to all of their towns and villages, but the Wàng​jū​zi​ Barbarians (望苴子蠻) fled ahead.
鹹通四年正月二十三日，蔡襲城上以車弩射得望苴子二百人，馬三十余匹。 On the 23rd day of the first month of the fourth year of the Xiantong period, High Official Cài​xí​ (臣本使蔡襲)... (unfinished)
二月七日城陷，及臣本使蔡襲在左膊中箭，元從已盡。 On the seventh day of the second month a trap was laid in a town, High Official Cài​xí​ (臣本使蔡襲) received an arrow in his left shoulder, and was permanently[56] injured.
臣右腕中箭，攜印浮水渡江。 His right arm was hit by an arrow whilst carrying his imperial[57] seal across a river.
荊南、江西、鄂、嶽、襄州將健約四百余人(案：此句原脫「荊南」二字，又「嶽」字訛作「兵」字，今從《通鑒》改正)，攜陌刀，騎馬突到城東水際。 Jīng​nán​ Prefecture (荊南州; lit. 'The Prefecture South of 楚國 (the Ancient Zhou Dynasty State of Chu)'), Jiāng​xī​ Prefecture (江西州; lit. 'The Prefecture West of the River'; ie. Modern Jiangxi?), È Prefecture ​(鄂州; lit. 'Startled Prefecture'; ie. Modern Hubei?), Yuè​ Prefecture (嶽州; lit. 'Prefecture of the Highest Peak') provided 400 men, (Former transliterator's note: In the original, this sentence is missing the two characters 「荊南」(Jīng​nán​ Prefecture), and the character 「嶽」(È Prefecture ) is mistranscribed as 「兵」(military). Here we correct as per the 《通鑒》Comprehensive Mirror for Aid in Governance.) who carried knives along the small mountain paths, then suddenly mounted horses and arrived at the waterfront east of the city.
荊南都虞候元惟德、管都頭譚可言、江西軍判官傳門謂將士曰：「諸兒郎等，水次無船，入水必死。與諸兄弟每一個人殺得兩蠻賊，我輩亦得便宜。」 The Jīng​nán​ Prefecture (荊南州) capital waited, managing talks. The Jiāng​xī​ Prefecture (江西州) military magistrate said to the soldiers "Officers and others: there are no boats on these waters, and to enter the waters would be suicide. Brothers, we must each kill two barbarian thieves, in this way we may obtain the advantage."
遂相率入東羅城，擁門裏，一邊排長刀，一邊排長馬，突其蠻賊，從城外水次騎馬入門，悉無備敵。 They then entered the eastern city perimeter, holding the gate with both infantry and a mounted units, charging the barbarians and fording the waters outside the city by horse to enter the city gates to confront the unprepared enemy.
臣見僧無礙說雲(案：此句原本作「臣見僧元得」，今考《通鑒考異》有引樊綽所說「僧無礙」之文，知「得」。「礙」字形相近，而「無」又訛為「元」耳，謹改正)，此日午前旋殺賊並馬，僅二三千賊，馬三百來匹。 The (highest present, recording (ie. probably Caixi)) official witnessed the capture, (Former transliterator's note: This phrase was recorded as 「臣見僧元得」 in the original. We refer to the 《通鑒考異》(Comprehensive Mirror for Aid in Governance) which suggests that the characters 「僧無礙」("a monk, calmly ...") should be understood as 「得」("(that it) was possible / to have / to obtain"). The character 「礙」 is visually similar to the character 「無」 leading to this tentative correction.) and that morning some 2000-3000 thousand barbarians and over 300 horses were killed.
蠻賊楊思縉(案：《唐書》作「思僣」誤)在子城內一更時始知，出救。 The barbarian thief Yáng​sī​jìn​ (楊思縉)[58] (Former transliterator's note: The 《唐書》(Book of Tang) here has the characters 「思僣」, in error.[59]) escaped inside the north[60] of the city during the first evening watch[61] (circa 7-9PM).
翌日，以馬肉分俵十二營賊眾。 The next day, vast quantities of horse meat were distributed amongst the twelve military camps.

The Yù​ Tribe (喻部落)[edit | edit source]

Chapter 4: Part 17 Template:Mdash Nomenclature or Names and classifications (名类; míng lèi): The Yù​ Tribe (喻部落)
Original Translation
望蠻外喻部落，在永昌西北。 Beyond the Wàng(​jū​zi)​ Barbarians (望蠻) are the Yù​ Tribe (喻部落), to the northwest of Yǒng​chāng​ (永昌; ie. modern Baoshan).
其人長排持稍，前往無敵，又能用木弓短箭，箭鏃傅毒藥，所中人立斃。 Their chief has a weak grasp, but reigns unchallenged. They wield wooden bows with short bolts,[62] the arrowheads laced with poison, which upon impact cause instant death.
婦人亦跣足，以青布為衫裳，聯貫珂貝、巴齒、真珠，斜絡其身數十道。 Their women also go barefoot, using untreated cloth as basic garments, and necklaces of jade and shells, teeth, pearls wrapped about their bodies like lopsided netting in ten or more[63] directions.
有夫者豎分兩髻，無夫者頂為一髻。 Those with husbands raise their hair in two topknots, those without a single topknot.
其地宜沙牛，亦大於諸處，牛角長四尺已來。 Their land is well suited to sand and oxen, and in many places, ox horns grow to lengths of up to four chi (ie. approximately 1⅓ meters).
婦人惟嗜乳酪，肥白，俗好遨遊。 Their women are particularly fond of cheese, which is fat and white, and traditionally eaten during journeys.[64]

The Black, Gold and Silver Tooth Barbarians (黑金銀齒蠻) and the Leg and Face Tattoo Barbarians (繡腳面蠻) of Yǒng​chāng​ (Prefecture) (永昌; ie. modern Baoshan)[edit | edit source]

Chapter 4: Part 18 Template:Mdash Nomenclature or Names and classifications (名类; míng lèi): The Black, Gold and Silver Tooth Barbarians (黑金銀齒蠻) and the Leg and Face Tattoo Barbarians (繡腳面蠻)
Original Translation
黑齒蠻、金齒蠻、銀齒蠻、繡腳蠻、繡面蠻，並在永昌、開南(案：「開南」《新唐書》作「關南」與此異)，雜類種也。 The Black Tooth Barbarians (黑齒蠻), Gold Tooth Barbarians (金齒蠻), Silver Tooth Barbarians (銀齒蠻), Leg Tattoo Barbarians (繡腳蠻) and the Face Tattoo Barbarians (繡面蠻) reside in Yǒng​chāng​ (Prefecture) (永昌; ie. modern Baoshan), are exposed to the south, (Former transliterator's note: The two characters 「開南」 ("(exposed or open) [to the] (south)") are written 「關南」("(closed or blocked) [to the] (south)") in the 《新唐書》(New Book of Tang).[65]), and are thus classified.
黑齒蠻以漆漆其齒，金齒蠻以金鏤片裹其齒。 The Black Tooth Barbarians (黑齒蠻) paint their teeth, whereas the Gold Tooth Barbarians (金齒蠻) wrap their teeth in thin sheets of gold.
有事由見人，則以此為飾，食則去之。 These habits are for the sake of appearance when meeting others, whereupon they are treated as decoration, and eating will ensue.
皆當頂為一髻，以青布為通身袴，又斜披青布條。(案：此處脫銀齒蠻一條) In all cases they maintain a single topknot, untreated cloth for clothing, plus a sash of untreated cloth. (Former transliterator's note: The text appears to be missing a phrase regarding the Silver Tooth Barbarians (銀齒蠻) at this position.)
繡腳蠻則於踝上排下周匝刻其膚為文彩，衣以緋布，以青色為飾。 The Leg Tattoo Barbarians (繡腳蠻) have tattooed designs from their ankles up, all around their legs, and dress in red-purple cloth, with blue decoration.
繡面蠻初生後出月，以針刺面上，以青黛傅之。 The Face Tattoo Barbarians (繡面蠻) are tattooed on their face the month after birth, using needles laced with indigo dye.
僧耆(案:「僧耆」亦蠻部之名，此下當有脫文)悉屬西安城，皆為南詔總之，攻戰亦召之。 Their 60 odd[66] year old monks (Former transliterator's note: ...) know of Xī​'ān​ City (西安城[67]) owing to Nanzhao's attack and their summoning of troops.[68]

The Pierced Nose Barbarians (穿鼻蠻), Long Mane Barbarians (長鬃蠻), Ridgepole Range Barbarians (棟峰蠻) and other barbarians south of Tuò​dōng​chéng (柘東城; ie. modern Kunming)[edit | edit source]

Chapter 4: Part 19 Template:Mdash Nomenclature or Names and classifications (名类; míng lèi): The Pierced Nose Barbarians (穿鼻蠻), Long Mane Barbarians (長鬃蠻), Ridgepole Range Barbarians (棟峰蠻) and other barbarians are located to the south of Tuò​dōng​chéng (柘東城; ie. modern Kunming)
Original Translation
穿鼻蠻、長鬃蠻、棟峰蠻，其蠻並在柘東南，生雜類也。 The Pierced Nose Barbarians (穿鼻蠻), Long Mane Barbarians (長鬃蠻), Ridgepole Range[69] Barbarians (棟峰蠻) and other barbarians are located to the south of Tuò​dōng​chéng (柘東城; ie. modern Kunming), and are of various wholly uncivilized types.
穿鼻蠻部落以徑尺金環穿鼻中隔，下垂過領。 The Pierced Nose Barbarian (穿鼻蠻) tribe use a straight chi-length (ie. ⅓ meter) of gold to loop through the nose, which hangs beyond the neck.
若是君長，即以絲繩系其環，使人牽起乃行。 In the case of tribal leaders, silk thread is used to divide the loop, in order to allow it to be raised.
其次者，以花頭金釘兩枚從鼻兩邊穿，令透出鼻孔中。 Further, they use a special golden nail to perforate across both sides of the nose, in order to reach the nostrils.
長鬃蠻部落、棟峰蠻部落，髮黑而長，當額前為一長髻，下過臍，每行即以物撐起。 The Long Mane Barbarian (長鬃蠻) and Ridgepole Range Barbarians (棟峰蠻) tribes' hair is long and black, and is gathered in front of the forehead in a single long topknot.
若是君長，即使兩女人前各持一物，兩邊撐其髻乃行。 In the case of tribal leaders, even if two women previously sported one bun, both sides maintain their hair in this way.[70]
今亦為南詔所總，攻戰即點之。 They are now also part of Nán​zhào​ (南詔), participating in military engagements.

The Máng​ Barbarians (茫蠻; ie. Pyu?) south of Yǒng​chāng​ (永昌城; ie. modern Baoshan)[edit | edit source]

This section may refer to the Pyu city-states of upper Burma.[71]

This section almost certainly requires additional splitting; however further interpretation on internal context changes must be done to achieve this.

Chapter 4: Part 20 Template:Mdash Nomenclature or Names and classifications (名类; míng lèi): The Máng​ Barbarians (茫蠻; ie. Pyu?) south of Yǒng​chāng​ (永昌城; ie. modern Baoshan)
Original Translation
茫蠻部落，並是開南雜種也。 Varieties of the Máng​ Barbarian Tribe (茫蠻部落) also exist to the south.
「茫」是其君之號，蠻呼茫詔。 Máng​ is the formal title of their leader, of what they call the Máng​ Empire.
從永昌城南，先過唐封，以至鳳藍茸，以次茫天連，以次茫吐薅。 To the south of Yǒng​chāng​ City (永昌城; ie. modern Baoshan), one first passes beyond the lands of the Tang (Chinese) empire[72] to phoenix-blue jungles, then to vast skies of the Máng​ (茫),[73] then to the Máng​ (茫) clearings.[74]
又有大賧、茫昌、茫盛、恐茫、蘚茫(案：「蘚」《新唐書》作「鲊」)、施茫，皆其類也。 There lie huge rivers[75] and (the settlements of?) Máng​chāng (茫昌), Mángshèng​[76] (茫盛), Kǒng​máng (恐茫), Xiǎn​máng (蘚茫), (Former transliterator's note: In the 《新唐書》(New Book of Tang) the character 「鲊」("salted fish"; zhǎ​) is recorded in places of 「蘚」("moss or lichen" (or allegedly commonly in error for 「蘇」 or "wild basil"); xiǎn).) Shīmáng (施茫), and others similar.
樓居，無城郭，或漆齒，皆衣青布袴，藤篾纏腰，紅繒布纏髻，出其余垂後為飾。 They live in multi-storied houses, without city walls, sometimes painting their teeth, always dressing in untreated cloth with rattan worn about the waist, red silk[77] cloth wrapped about their topknot, and other hair hanging behind in a decorative fashion.
婦人披五色娑羅籠。 Married women additionally wear a five-coloured sarong[78]-drape ("casual light-fabric cover-garment").
孔雀巢人家樹上，象大如水牛。 Peacocks nest in nearby trees, and elephants are as large as water buffalo.[79]
土俗養象以耕田，仍燒其糞。 The locals customarily raise elephants to till the fields, and burn their dung as fuel.
貞元十年，南詔異牟尋攻其族類。 In the 10th year of the Zhenyuan era[80](ie. ~795), Nán​zhào​ (南詔) sought out and attacked them.
鹹通三年十二月二十一日，亦有此茫蠻，於安南蘇歷江岸聚二三千人隊。 On the 21st day of the 12th month of the 3rd year of the Xiantong era[81] (ie. ~864), in addition to the Máng​ Barbarians (茫蠻), at the cliffs of the Sū​lì​ River (蘇歷江)[82] in Ān​nán​ (安南; ie. Chinese imperial-controlled north Vietnam) some 2000-3000 troops massed.
粟栗兩姓蠻、雷蠻、夢蠻，皆在茫部臺登城東西散居，皆烏蠻、白蠻之種族。 Both the Sù​ Barbarians (粟蠻; lit. Grain Barbarians[83]) and the Lì​ Barbarians (栗蠻; lit. Chestnut Barbarians[84]), as well as the Léi​ Barbarians (雷蠻; lit. Thunder Barbarians[85]) and the Mèng​ Barbarians (夢蠻; lit. Dream Barbarians[86]) lived scattered to the east and west of Tái​dēng​ City (臺登城; lit. Plateau-ascent City) of the Máng​ Barbarians (茫蠻) Template:Mdash all of them are of the categories Black Barbarians (烏蠻) and White Barbarians (白蠻).
丈夫婦人以黑繒為衣，其長曳地。 Both the men and women use lengthy[87] black fine cloth[88] as clothing.
又東有白蠻，丈夫婦人以白繒為衣，下不過膝。 Further to the east lie White Barbarians (白蠻), whose men and women use white fine cloth[89] as clothing, however this does not descend beneath the knee.
夢蠻主苴夢沖(案：「苴」原本作「首」，今從《唐書》改正)，開元末，嘗受恩賜於國，而暮年又私於吐蕃。 The Mèng​ Barbarians (夢蠻) leader is Jū​ Mèng​chōng​ (苴夢沖[90])(Former transliterator's note: In the original text, 「首」 is recorded in place of 「苴」 Template:Mdash here we have corrected as per the 《唐書》(Book of Tang).); at the close of the Kaiyuan Era (ie. ~739-741) their country had already recieved (Chinese imperial) favour,[91] but in later years reasserted their independence and allied with the Tibetan Tubo dynasty.
貞元七年，西川節度使韋臯遣巂州刺史蘇隗(案：《唐書》作「蘇峞」)就殺夢沖，因別立鬼主，以總其部落，共推為蠻長。 In the seventh year of the Zhenyuan Era (ie. ~781-782), Wéi​gāo​ (韋臯), the governor of the Xī​chuān​ Region (西川; ie. Sichuan and neighbouring mountainous regions), dispatched an envoy to Sū​wěi​ (蘇隗[92]) (Former transliterator's note: The 《唐書》(Book of Tang) records 「蘇峞」(Sū​wéi​[93]) instead.) the governor of Xī​zhōu​ Prefecture (巂州) to kill Mèng​chōng​ (夢沖) to prevent him from becoming a regional barbarian ruler and uniting the tribes.
貞元中，船持為都大鬼主，其時夢沖及驃傍皆卑事之，亦呼為東蠻。 In the middle of the Zhenyuan Era (ie. ~793-797), Chuán​chí​ (船持) was ruler at the barbarian capital, and Mèng​chōng​ (夢沖) was at Piào​bàng​ (驃傍) engaged in sundry matters, as well as summoning the Eastern Barbarians (東蠻).[94]

The Fēngpá​ Barbarians (豐琶蠻)[edit | edit source]

Chapter 4: Part 22 Template:Mdash Nomenclature or Names and classifications (名类; míng lèi): The Fēng​pá Barbarians (豐琶蠻)
Original Translation
豐巴蠻(案：「豐巴」《唐書》作「豐琶」)，本出巂州百姓，兩林南二百裏而居焉。 The Fēng​pá​​ Barbarians (豐琶蠻; lit. '(Great or plentiful) (cling/stick)'[95])(Former transliterator's note: In the 《唐書》(Book of Tang), the characters 「豐巴」(Fēng​bā​) are instead recorded as 「豐琶」(Fēng​pá​).[96]), though originating amongst the general populace of Xī​zhōu​ Prefecture (巂州), (now) reside 200 miles south of The Two Forests (兩林).
豐巴部落，貞元中，大鬼主驃傍、阿諾兩姓乃諾蠻部落，皆為豐巴部落。 In the middle of the Zhenyuan Era (ie. ~793-797) the Fēngpá​​ Barbarians (豐琶蠻) had two great leaders, Piào​bàng​ (驃傍) and Ā​nuò​ (阿諾), drawn from a sub-group of the Fēngpá​​ Barbarians (豐琶蠻) known as the Nuò​ Tribe (諾蠻部落).
心長向國。(案：此一段文有脫誤) They had great national ambitions. (Former transliterator's note: This portion...)

Chóng​mó​ Barbarians (崇魔蠻; lit. 'Devil Worshipping Barbarians')[edit | edit source]

Chapter 4: Part 23 Template:Mdash Nomenclature or Names and classifications (名类; míng lèi): Chóng​mó​ Barbarians (崇魔蠻; lit. 'Devil Worshipping Barbarians')
Original Translation
崇魔蠻，去安南管內林西原十二日程。 The Chóng​mó​ Barbarians (崇魔蠻; lit. 'Devil Worshipping Barbarians') are from a place twelve days' journey from Lín​xī​yuán​ (林西原; lit. 'Plateau lying west of the forests'), which is itself under the management of Ān​nán​ (安南; ie. Chinese imperial-controlled north Vietnam).
溪洞而居，俗養牛馬。 They dwell in river-caves,[97] and raise cattle and horses.
比年與漢博易，自大中八年經略使苛暴，令人將鹽往林西原博牛馬，每一頭匹只許鹽一鬥，因此隔絕，不將牛馬來。 Every year ...
桃花人，本屬安南林西原七綰洞主大首領李由獨管轄，亦為境上戍卒，每年亦納賦稅。
自大中八年被峰州知州官申文狀與李涿，請罷防冬將健六千人，(案：「與李涿」三字，原本作「與緣」，今據《通鑒考異》所引《蠻書》文改正)不要味、真、登州境上防遏。(案：「味」原本作「來」，今據《通鑒考異》所引《蠻書》文改正) ...(Former transliterator's note: ...) ...
其由獨兄弟所不禁，被蠻柘東節使與書信(案：「書信」原本作「善信」，今據《通鑒考異》所引《蠻書》文改正)，將外甥嫁與李由獨小男，補柘東押衙。 ...(Former transliterator's note: ...) ...
自此之後，七綰洞悉為蠻收管。
臣於鹹通三年三月八日入賊重圍，因見柘東蠻判官楊忠義背後領八個蠻持弓槍，臣因問賊帥朱道古根源。
切以桃花人今亦呼桃花蠻也，本安南林西原七綰洞左右側居人，披羊皮，或披氈，前梳髻。
雖拘於蠻，心皆向唐化。鹹通三年三月二十一日，僅五六千人，安南城西角下營。蠻賊楊思縉委羅伏州扶邪縣令麻光高部領之(案：「光高」原本作「先高」，今據《通鑒考異》有引《蠻書》思縉、光高部領之文，知「先」字常作「光」字，謹改正)。 ...(Former transliterator's note: ...) ...
  1. ↑ Possibly referring to establishment by decree, or possibly referring to the degree to which the city was known
  2. ↑ Literally what was written is "face one another", this seems the only logical sense for the reading.
  3. ↑ The second character 石 is given as dàn, a rarer reading, because this is thought to potentially accord more likely with prior manner of speech. In Cantonese, for instance (which is well known to be far closer to ancient Chinese pronunciation than Mandarin), it can be read daam3. However, it may also be transliterated as the more common Lǐshí​chéng​ (Cantonese sek6).
  4. ↑ Possibly implying some form of established stone quarry or the exploitation of a local mineral vein.
  5. ↑ It seems our digital source again fails here, giving us the spurious character 「蓋」instead of 「孟」... this is corrected here but should be checked with another source.
  6. ↑ The character here 「」 is particularly rare. It is comprised of a mi 「糸」 radical at left, and a ying 「縈」radical at right, and is presumably pronounced similarly to ying. As the name appears to be a transliteration from a non-Chinese language, guessing at the meaning seems pointless.
  7. ↑ Also commonly known as Emperor Ming of Tang (唐明皇), personal name Li Longji (李隆基), known as Wu Longji (武隆基).
  8. ↑ Or perhaps 'Undulating Region'.
  9. ↑ This translation feels a little bit dodgy and should be revised.
  10. ↑ Apparently implying both the Western Cuàn​ (西爨) and the Eastern Cuàn​ (東爨).
  11. ↑ According to my dictionary, the stated probable translation is Baron but rankings this long ago in ethnic societies were not accurately translated to Chinese even at the best of times.
  12. ↑ Dū​dū (都督).​
  13. ↑ Earlier referred to as 南寧川. If this meant the modern area in Guangxi, our geographic scope just significantly widened... but this is considered extremely unlikely to be a correct line of interpretation.
  14. ↑ A little bit indirect in translation, but seems to be accurate in intent. Remember that in Confucian court morals of the time, family conflict was deeply taboo.
  15. ↑ Could do with some reaffirmation. Specifically, the identification of Méng​'ēn​ (蒙恩) as a personal identity.
  16. ↑ At a guess this phrase is likely referring to earlier incarnations of modern languages falling with the Tibeto-Burman group.
  17. ↑ This part is screaming for some mapping.
  18. ↑ Almost certainly referring to the Nanzhao people, now bolstered with the increase population and intermarriage of the Black Barbarian households.
  19. ↑ Based upon the reported distance and the subsequent paragraph, this is likely to be the lower modern Yunnanese portion of the Red River Valley, or an area directly adjacent — ie. modern Wenshan (文山) or Jingping (金平) regions.
  20. ↑ Perhaps implying that they had definitively lost or regained some territory in this south-easterly direction, I suppose.
  21. ↑ I suppose this is the correct interpretation of 自大中八年, which is literally written (arrogant(as in upstart) (period)) + (within) + (eight(h)) + (year).
  22. ↑ The author wrote 'winter', but this does not apply in the tropics, and so perhaps 'rainy season' would be a valid climatic reference, which in the area is around April through October. However, it seems the true meaning is "permanent". Interestingly, this could be interpreted as evidence that the author never went up the Red River toward Yunnan, and therefore that the entire Red River route description (Hanoi to Dali) in Chapter 1 is from second-hand sources. Further compounding this perspective is the apparent fact (I am unaware of sources, but I don't doubt that they exist somewhere) as reported in online Chinese-language summary biographies that he had lived previously lived in Sichuan and probably assumed snow-laden mountains also lay en-route to the Erhai Basin (they don't).
  23. ↑ Here 楊 appears to be some kind of title or honorific, since it is used across all three persons. If this assumption is correct, then identifying which language and/or potential phoneme this references might be an interesting problem for historical regional phonologists.
  24. ↑ My reading of 大羌 — could be further verified. Rationale is as follows: historically the character 羌 was used not to denote a modern ethnic identification, but "the term 'Qiang' denoted only non-Han people living in the upper Min River Valley and Beichuan area, the area now occupied by the modern Qiang." (Wikipedia, Wikipedia). The prefix 大 (meaning large/great) is often used for reasonable sized empires or political confederations. It would feel a more tortured interpretation in this list to include the two characters 大羌 within the name of the individual, particularly given the nominal title-like prefix already commonly present, 楊. (See also previous note)
  25. ↑ Definitely incorrect, not sure what the correct reading is.
  26. ↑ Referring to Hanoi.
  27. ↑ The meaning of the characters 枉傷矢石 here is unclear to me and thus they are left out of the translation.
  28. ↑ ie. Greater bureaucratic/geopolitical region of the time.
  29. ↑ Note that this could also be Qín​zàng​, though semantically this makes little difference it may shed light on potential phonological importation from reconstructed period languages.
  30. ↑ The selection of the character 族 to describe the inhabitants perhaps could be taken to suggest that some significant portion of them are not of Han Chinese descent, though this is very much an assumption.
  31. ↑ 尚書 / 吏中
  32. ↑ 祠部
  33. ↑ 持節冊
  34. ↑ ie. Against Nanzhao.
  35. ↑ Note that this section has been translated in accordance with the transliterator's note, which makes some sense, rather than the original text, which was more awkward and whose interpretation seemed unlikely.
  36. ↑ A Chinese commandery of Sichuan.
  37. ↑ Translated as per transliterator's note, not as per original.
  38. ↑ Understandable as their area of residence has been a primary interface with Tibet and neighbouring high altitude regions since prehistory and thus decent clothing could be seen as a necessity and/or probable import from those climes.
  39. ↑ Probably a prominent roughly tributary at the northern end of Erhai / Ear Lake (洱海), rationale: similarly named, at the nominal center of Nanzhao's domain, plus the 'west of' reference in the text. Wikipedia reports the two main northern tributaries are the Miju and Mici Rivers. Of these two candidates, the larger and most north-south appears to be the Miju River. The lands to the west appear to be mountainous (Yinshan) and incapable of supporting an adequately large population for ethnographic identification in this period of history, but the general 'west of' reference may be taken to include significant depressions to the west (modern Fengyu, Nanchong, Tunhu, Majia, Caojia, Jiangdengcun, Baimicun, Fenghecun, Zhengshengcun, etc.) and northwest (modern Eryuan, Yongfeng, etc.).
  40. ↑ I found this clause rather difficult to interpret, so take it with a grain of salt.
  41. ↑ The text actually says 大城 or 'big city' which could be interpreted as a literal place name, however this seems less likely to be literal and more likely to be figurative.
  42. ↑ Almost certainly referring to Hanoi.
  43. ↑ Basil remains popular today in North Vietnamese cuisine.
  44. ↑ There is a final portion which says something like "and allowed them to grow up" but as I find it too hard to tell the exact sense and it seems to add little, it has therefore been excluded.
  45. ↑ Presumably the Kunming area, ie. the plains predominantly to the north but also east and south of Lake Dianchi.
  46. ↑ Again I suppose probably referring to lands around the Dianchi basin.
  47. ↑ My best interpretation of "A, B, C, D [all directions] [each] [have]".
  48. ↑ Seems to be a personage.
  49. ↑ Probably Hanoi.
  50. ↑ This is not a completely confident translation and should be revisited.
  51. ↑ Somewhat literal but perhaps carries the intended sense of the original.
  52. ↑ Unclear translation, should be revisited.
  53. ↑ Unclear translation, should be revisited.
  54. ↑ The phrase used for the weapon is 槍鏟 which reads more like "spear-shovel", but is no doubt ballpark javelin-like rather than a reference to crossbows or bows.
  55. ↑ Actually it states "knee portion" or something similar, but this seems a fair translation in context.
  56. ↑ Seems to be the correct sense.
  57. ↑ Implied.
  58. ↑ The interpretation of these three characters as a personal name seems tenuous. Alternatives, however, seem even less likely.
  59. ↑ No reason is given, and if indeed this is a personal name one wonder what the source for this correction may be.
  60. ↑ Using the anachronistic interpretation of 子 as 'north'.
  61. ↑ 一更時
  62. ↑ Taken from one interpretative paradigm, this could strongly suggest wood-only crossbows. Crossbows do remain popular in the region today. However, evidence for exclusively wooden crossbows (ancient Chinese crossbows tended to have metal mechanisms), particularly such weapons this early in the area is probably very weak, hence the current translation.
  63. ↑ The original does not state 'or more' but through its use of a round number implies some surprise at the total number which is emphasized through rounding above an assumed nominal expectation, hence the current translation to preserve the sense.
  64. ↑ Modern Yunnan remains fairly unique in China for its consumption of rubing (goat's cheese).
  65. ↑ This makes sense because the barbarians being described are almost certainly the residents of the upper Salween or Nujiang River (怒江), and adjacent regions such as the Dulong River (独龙江), the latter who continued facial tattoo traditions until modern times. The local topography overwhelmingly consists of one literally north-south valley, the southern end of which controlled easy access to other regions, and the northern end of which led to Tibet. (Only very high passes which were arguably largely impracticable for trade and not open year round allowed alternative access to the east and west. To the east lay the upper Mekong valley (known as the Lancangjiang in Yunnan), itself not a highly developed region and of probably of rather dubious utility in trade. To the west was even less development and more mountains, leading through jungle to what is now still a very wild region, the Kachin state of Burma.)
  66. ↑ Dictionary suggests 60-70, but correcting for the era this seems a more likely end of the range.
  67. ↑ I have reservations about interpretation here due to the topographic and cultural barriers in place between this region and China's Xī​'ān (ie. Tang Dynasty capital)​... if it weren't for the obviously Chinese authorship, I would think perhaps this phrase could be referring to a non-Chinese city in north-eastern India.
  68. ↑ Some doubt here but it appears that this is the correct reading.
  69. ↑ Purely based upon the dominant topography south of Kunming, this quite probably refers to a tribe living along the northern or southern edge of the Red River Valley.
  70. ↑ Doesn't make complete sense.
  71. ↑ The Pyu city states (Burmese: ပျူ မြို့ပြ နိုင်ငံများ) were a group of city-states that existed from c. 2nd century BCE to c. mid-11th century in present-day Upper Burma (Myanmar). The city-states were founded as part of the southward migration by the Tibeto-Burman-speaking Pyu people, the earliest inhabitants of Burma of whom records are extant. The thousand-year period, often referred to as the Pyu millennium, linked the Bronze Age to the beginning of the classical states period when the Pagan Kingdom emerged in the late 9th century. The city-states—five major walled cities and several smaller towns have been excavated—were all located in the three main irrigated regions of Upper Burma: the Mu River Valley, the Kyaukse plains and Minbu region, around the confluence of the Irrawaddy and Chindwin Rivers. Part of an overland trade route between China and India, the Pyu realm gradually expanded south. Halin, founded in the 1st century AD at the northern edge of Upper Burma, was the largest and most important city until around the 7th or 8th century when it was superseded by Sri Ksetra (near modern Pyay) at the southern edge. Twice as large as Halin, Sri Ksetra was the largest and most influential Pyu centre. Template:Mdash Wikipedia
  72. ↑ My reading of 唐封 is something like the confirmed, imperially bestowed, or tributary lands of the Tang Dynasty.
  73. ↑ Possibly implying, due to the change in topography, clear skies that would be associated with flatter, lowland tropical climes, such as lowland Burma, north-eastern India, or (less likely, owing to the Yongchang reference) Thailand. My best guess is upper lowland Burma, apparently then under the domination of the Pyu city-states.
  74. ↑ Possibly implying land reclaimed from jungle in a tropical context.
  75. ↑ If the identification of the Máng​ with the Pyu city-states is correct, then these rivers are likely to include "the Mu River Valley, the Kyaukse plains and Minbu region, around the confluence of the Irrawaddy and Chindwin Rivers" Template:Mdash Wikipedia
  76. ↑ Or possibly Mángchéng​, should you be a historical linguist investigating possible phonetic etymologies.
  77. ↑ Possibly not literally referring to silk but rather to some other fine form of cloth.
  78. ↑ The phonetics are literally 「娑羅籠」(suō​luó​lǒng​), which breaks down semantically as (dance/frolic/lounge) + (lightweight fabric; with this ancient meaning specifically preserved in Japanese - or a gauze) + (covering) and we could reasonably modernize as "casual light-fabric cover-garment". Note that the modern term for sarong in Chinese is 「紗籠」 which uses a different prefix but the same final character. Investigations in to alleged etymologies of the modern term seem to mainly stop at 'Malay/Indonesian', though the Oxford English Dictionary states that it derives from an indeterminate modified form of the Sanskrit word sāraṅga (सारङ्ग / "variegated"), which is certainly in relative geospatial proximity and ancient enough to be a basis of a term in use in the Pyu period, here hypothetically recorded in transliterated form. This may also cast some interesting evidence as to the origin of Pyu textile technology.
  79. ↑ This is not very large for an elephant, implying perhaps a lack of familiarity with elephants on behalf of the author.
  80. ↑ The Zhēnyuán (貞元) reign was the third era of the rule of Emperor Tang Dezong and lasted 785–805.
  81. ↑ The final era of the reign of Emperor Tang Yìzōng (懿宗).
  82. ↑ This is my reading of 於安南蘇歷江岸. The toponym is not confidently interpreted but seems relatively likely: (1) Many place names of the time seems to have included the character 蘇. (2) Rivers rarely have single character names. (3) Cliffs are topographic features that it makes sense to name relatively to the river that cut them.
  83. ↑ Possibly implying a relatively settled agricultural economy.
  84. ↑ Possibly implying a dietary habit, likely given the period based upon foraging rather than considered or laarge-scale arboriculture.
  85. ↑ Possibly implying either a mountainous place of residence known for bad weather, some kind of reference to a cultural habit such as rainmaking magick, or a battle cry.
  86. ↑ Quite probably (given the relative frequency of similar phonemes in modern derivative languages) this a transliteration from a Tai–Kadai language language.
  87. ↑ My interpretation of 其長曳地 which, while it could in theory be referring to their chief, is I would say much more likely suggesting that "that clothing is pulled long"; two dictionaries consulted lacked convincing alternative interpretations. The subsequent clause (similar in structure with a related but different and contrasting subclause in the same position) further validates this interpretation.
  88. ↑ Written is silk, however this seems unlikely.
  89. ↑ As per the previous clause.
  90. ↑ Because the prefix Jū does not appear in a subsequent reference in the next clause, it may be assumed that this is some kind of title, lineage name or surname-equivalent. The primary and common name throughout multiple references is simply Mèng​chōng​ (夢沖).
  91. ↑ Suggesting limited diplomatic recognition.
  92. ↑ Being the surname Sū + (eminent/lofty).
  93. ↑ Being the surname Sū + (high and uneven).
  94. ↑ Clause interpretation is partly vague.
  95. ↑ Though a literal interpretation is probably unlikely due to the long-standing use of 「巴」 as a regional toponym and the alternative potential for transliteration from an endemic language, if this were the case then perhaps 'difficult to dislodge' would be the intended meaning.
  96. ↑ This difference is significant as it shifts the interpretation from the traditional regional toponym to a probable transliteration from an endemic language. In general, it does seem that relative to other regional language families many multi-syllable Tibetan/Tibeto-Burman words (and quite some syllables) end in an open 'a', also a 'pa' (for example khampa, a well known term for south-eastern Tibetan regions) which perhaps could provide non-dilettante linguistic researchers (ie. someone other than myself!) a clue to original semantics or etymology. Inexplicably, the former the transliterator has here changed from their established pattern of accepting corrections from sources such as the 《唐書》(Book of Tang) and chosen not to incorporate this correction. I believe, on the weight of linguistic probability, that this was in error and incorporate it.)
  97. ↑ The most famous example of a river-cave dwelling area in the general vicinity in modern times is Bamei in Wenshan Prefecture of Yunnan Province, though any positive identification would be spurious the traditions of such live on. In the case of Bamei, river-caves were used both as shelter and transit routes in to protected valleys. Cattle and horses are raised in the valleys.
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