卷二十五·律书第三
卷二十五·律书第三
司马迁
王者制事立法，物度轨则，壹禀于六律，六律为万事根本焉。
其于兵械尤所重，故云“望敌知吉凶，闻声效胜负”，百王不易之道也。
武王伐纣，吹律听声，推孟春以至于季冬，杀气相并，而音尚宫。同声相从，物之自然，何足怪哉？
兵者，圣人所以讨强暴，平乱世，夷险阻，救危殆。自含齿戴角之兽见犯则校，而况于人怀好恶喜怒之气？喜则爱心生，怒则毒螫加，情性之理也。
昔黄帝有涿鹿之战，以定火灾；颛顼有共工之陈，以平水害；成汤有南巢之伐，以殄夏乱。递兴递废，胜者用事，所受于天也。
自是之后，名士迭兴，晋用咎犯，而齐用王子，吴用孙武，申明军约，赏罚必信，卒伯诸侯，兼列邦土，虽不及三代之诰誓，然身宠君尊，当世显扬，可不谓荣焉？岂与世儒暗于大较，不权轻重，猥云德化，不当用兵，大至君辱失守，小乃侵犯削弱，遂执不移等哉！故教笞不可废于家，刑罚不可捐于国，诛伐不可偃于天下，用之有巧拙，行之有逆顺耳。
夏桀、殷纣手搏豺狼，足追四马，勇非微也；百战克胜，诸侯慑服，权非轻也。秦二世宿军无用之地，连兵于边陲，力非弱也；结怨匈奴，絓祸于越，势非寡也。及其威尽势极，闾巷之人为敌国，咎生穷武之不知足，甘得之心不息也。
高祖有天下，三边外畔；大国之王虽称蕃辅，臣节未尽。会高祖厌苦军事，亦有萧、张之谋，故偃武一休息，羁縻不备。
历至孝文即位，将军陈武等议曰：“南越、朝鲜自全秦时内属为臣子，后且拥兵阻阸，选蠕观望。高祖时天下新定，人民小安，未可复兴兵。今陛下仁惠抚百姓，恩泽加海内，宜及士民乐用，征讨逆党，以一封疆。”孝文曰：“朕能任衣冠，念不到此。会吕氏之乱，功臣宗室共不羞耻，误居正位，常战战栗栗，恐事之不终。且兵凶器，虽克所愿，动亦秏病，谓百姓远方何？又先帝知劳民不可烦，故不以为意。朕岂自谓能？今匈奴内侵，军吏无功，边民父子荷兵日久，朕常为动心伤痛，无日忘之。今未能销距，愿且坚边设候，结和通使，休宁北陲，为功多矣。且无议军。”故百姓无内外之繇，得息肩于田亩，天下殷富，粟至十余钱，鸣鸡吠狗，烟火万里，可谓和乐者乎！
太史公曰：文帝时，会天下新去汤火，人民乐业，因其欲然，能不扰乱，故百姓遂安。自年六七十翁亦未尝至市井，游敖嬉戏如小儿状。孔子所称有德君子者邪！
《书》曰“七正”，二十八舍。律历，天所以通五行八正之气，天所以成孰万物也。舍者，日月所舍。舍者，舒气也。
不周风居西北，主杀生。东壁居不周风东，主辟生气而东之。至于营室。营室者，主营胎阳气而产之。东至于危。危，垝也。言阳气之垝，故曰危。十月也，律中应钟。应钟者，阳气之应，不用事也。其于十二子为亥。亥者，该也。言阳气藏于下，故该也。
广莫风居北方。广莫者，言阳气在下，阴莫阳广大也，故曰广莫。东至于虚。虚者，能实能虚，言阳气冬则宛藏于虚，日冬至则一阴下藏，一阳上舒，故曰虚。东至于须女。言万物变动其所，阴阳气未相离，尚相胥如也，故曰须女。十一月也，律中黄钟。黄钟者，阳气踵黄泉而出也。其于十二子为子。子者，滋也；滋者，言万物滋于下也。其于十母为壬癸。壬之为言任也，言阳气任养万物于下也。癸之为言揆也，言万物可揆度，故曰癸。东至牵牛。牵牛者，言阳气牵引万物出之也。牛者，冒也，言地虽冻，能冒而生也。牛者，耕植种万物也。东至于建星。建星者，建诸生也。十二月也，律中大吕。大吕者。其于十二子为丑。
条风居东北，主出万物。条之言条治万物而出之，故曰条风。南至于箕。箕者，言万物根棋，故曰箕。正月也，律中泰蔟。泰蔟者，言万物蔟生也，故曰泰蔟。其于十二子为寅。寅言万物始生螾然也，故曰寅。南至于尾，言万物始生如尾也。南至于心，言万物始生有华心也。南至于房。房者，言万物门户也，至于门则出矣。
明庶风居东方。明庶者，明众物尽出也。二月也，律中夹钟。夹钟者，言阴阳相夹厕也。其于十二子为卯。卯之为言茂也，言万物茂也。其于十母为甲乙。甲者，言万物剖符甲而出也；乙者，言万物生轧轧也。南至于氐。氐者，言万物皆至也。南至于亢。亢者，言万物亢见也。南至于角。角者，言万物皆有枝格如角也。三月也，律中姑洗。姑洗者，言万物洗生。其于十二子为辰。辰者，言万物之蜄也。
清明风居东南维，主风吹万物而西之。至于轸。轸者，言万物益大而轸轸然。西至于翼。翼者，言万物皆有羽翼也。四月也，律中中吕。中吕者，言万物尽旅而西行也。其于十二子为巳。巳者，言阳气之已尽也。西至于七星。七星者，阳数成于七，故曰七星。西至于张。张者，言万物皆张也。西至于注。注者，言万物之始衰，阳气下注，故曰注。五月也，律中蕤宾。蕤宾者，言阴气幼少，故曰蕤；痿阳不用事，故曰宾。
景风居南方。景者，言阳气道竟，故曰景风。其于十二子为午。午者，阴阳交，故曰午。其于十母为丙丁。丙者，言阳道著明，故曰丙；丁者，言万物之丁壮也，故曰丁。西至于弧。弧者，言万物之吴落且就死也。西至于狼。狼者，言万物可度量，断万物，故曰狼。
凉风居西南维，主地。地者，沈夺万物气也。六月也，律中林钟。林钟者，言万物就死气林林然。其于十二子为未。未者，言万物皆成，有滋味也。北至于罚。罚者，言万物气夺可伐也。北至于参。参言万物可参也，故曰参。七月也，律中夷则。夷则，言阴气之贼万物也。其于十二子为申。申者，言阴用事，申贼万物，故曰申。北至于浊。浊者，触也，言万物皆触死也，故曰浊。北至于留。留者，言阳气之稽留也，故曰留。八月也，律中南吕。南吕者，言阳气之旅入藏也。其于十二子为酉。酉者，万物之老也，故曰酉。
阊阖风居西方。阊者，倡也；阖者，藏也。言阳气道万物，阖黄泉也。其于十母为庚辛。庚者，言阴气庚万物，故曰庚；辛者，言万物之辛生，故曰辛。北至于胃。胃者，言阳气就藏，皆胃胃也。北至于娄。娄者，呼万物且内之也。北至于奎。奎者，主毒螫杀万物也，奎而藏之。九月也，律中无射。无射者，阴气盛用事，阳气无余也，故曰无射。其于十二子为戌。戌者，言万物尽灭，故曰戌。律数：九九八十一以为宫。三分去一，五十四以为徵。三分益一，七十二以为商。三分去一，四十八以为羽。三分益一，六十四以为角。黄钟长八寸七分一，宫。大吕长七寸五分三分。太蔟长七寸十分二，角。夹钟长六寸七分三分一。姑洗长六寸十分四，羽。仲吕长五寸九分三分二，徵。蕤宾长五寸六分三分二。林钟长五寸十分四，角。夷则长五寸三分二，商。南吕长四寸十分八，徵。无射长四寸四分三分二。应钟长四寸二分三分二，羽。生钟分：子一分。丑三分二。寅九分八。卯二十七分十六。辰八十一分六十四。巳二百四十三分一百二十八。午七百二十九分五百一十二。未二千一百八十七分一千二十四。申六千五百六十一分四千九十六。酉一万九千六百八十三分八千一百九十二。戌五万九千四十九分三万二千七百六十八。亥十七万七千一百四十七分六万五千五百三十六。
生黄钟术曰：以下生者，倍其实，三其法。以上生者，四其实，三其法。上九，商八，羽七，角六，宫五，徵九。置一而九三之以为法。实如法，得长一寸。凡得九寸，命曰“黄钟之宫”。故曰音始于宫，穷于角；数始于一，终于十，成于三；气始于冬至，周而复生。
神生于无，形成于有，形然后数，形而成声，故曰神使气，气就形。形理如类有可类。或未形而未类，或同形而同类，类而可班，类而可识。圣人知天地识之别，故从有以至未有，以得细若气，微若声。然圣人因神而存之，虽妙必效情，核其华道者明矣。非有圣心以乘聪明，孰能存天地之神而成形之情哉？神者，物受之而不能知其去来，故圣人畏而欲存之。唯欲存之，神之亦存。其欲存之者，故莫贵焉。
太史公曰：在旋玑玉衡以齐七政，即天地二十八宿。十母，十二子，钟律调自上古。建律运历造日度，可据而度也。合符节，通道德，即从斯之谓也。
Fascicle Twenty-five · Treatise on the Pitch-pipes, Third
司马迁
When kings order affairs and establish laws, the measures of things and the rules and standards all take their warrant from the six pitch-pipes, and the six pitch-pipes are the root of the myriad affairs.
In weapons and arms they are especially weighty, and so it is said, "Gaze on the enemy and know good or ill fortune; hear the sound and test victory or defeat" — a way the hundred kings have not altered.
When King Wu attacked Zhou, he blew the pipes and listened to the sounds, reckoning from the first month of spring to the last month of winter; the killing breath was joined throughout, and the note gong was uppermost. That like sounds follow one another is the natural way of things; what is there to wonder at?
Arms are what the sage uses to punish the strong and violent, to level a disordered age, to flatten the difficult and the barred, and to rescue the imperilled. Even beasts that bear teeth and carry horns will fight back when attacked; how much more men, who harbour the breath of liking and disliking, of gladness and anger? Glad, the loving heart is born; angry, the venomous sting is added: this is the principle of feeling and nature.
Of old the Yellow Emperor had the battle of Zhuolu, to settle the calamity of fire; Zhuanxu had the array against Gonggong, to level the harm of water; Cheng Tang had the campaign of Nanchao, to make an end of the Xia's disorder. Rising and falling by turns, the victor takes charge of affairs: this is what is received from Heaven.
From then on famous men arose one after another; Jin used Jiu Fan and Qi used the prince, Wu used Sun Wu; they made the army's covenants clear and rewards and punishments certain, and in the end became chief among the lords and annexed the lands of the ranged states. Though these do not come up to the proclamations and oaths of the Three Dynasties, yet their persons were favoured and their rulers honoured and they were made illustrious in their age: may this not be called glory? How can they be put on a level with the common Confucians of the age, who are blind to the great outlines, who do not weigh light against heavy, and who vulgarly say that virtue transforms men and arms ought not to be used — until at worst the ruler is disgraced and loses his charge, and at least the state is encroached upon and weakened, and still they hold to it and will not shift! Therefore the teacher's rod may not be abolished in the household, punishments may not be cast away in the state, and campaigns of punishment may not be laid aside in the world. Only there is skill and clumsiness in using them, and going with or against the grain in carrying them out.
Jie of Xia and Zhou of Yin could grapple with jackals and wolves bare-handed and outrun four horses; their courage was not slight. They conquered in a hundred battles and the lords were cowed and submitted; their power was not light. The Second Emperor of Qin quartered his army in useless ground and kept troops linked along the frontier; his strength was not weak. He made an enemy of the Xiongnu and entangled himself in trouble with Yue; his force was not scanty. But when his awe was exhausted and his power at its end, men of the lanes and alleys became his enemy states. The fault arose from not knowing when to stop in exhausting arms, and from a heart greedy of gain that would not rest.
When the High Ancestor held the world, three frontiers rebelled outside; and the kings of the great states, though they called themselves screens and supports, did not fulfil a subject's duty. It happened that the High Ancestor was weary and sick of military affairs, and there were also the plans of Xiao and Zhang, and so he laid down arms and rested, and kept them on a loose rein without making preparations.
When in course of time Xiaowen came to the throne, the general Chen Wu and others deliberated, saying: "Southern Yue and Chaoxian, from the time of the whole Qin, submitted as subjects; afterwards they held troops and blocked the passes, wriggling and watching how things might turn. In the High Ancestor's time the world was newly settled and the people little at ease, and troops could not be raised again. Now Your Majesty with humaneness and kindness comforts the hundred clans and your favour reaches within the seas; you should take the time while officers and people are glad to be used, and campaign against the rebellious party, so as to make the borders one." Xiaowen said: "I have been able to take up cap and robe, but my thoughts have not reached so far. It happened that in the disorder of the Lü the meritorious ministers and the imperial clan alike did not think it shameful, and by mistake I came to occupy the correct position; I am always trembling and fearful lest the matter should not end well. Moreover arms are an ill-omened instrument; though one conquers and gets what one wishes, the moving of them wears men out and sickens them — what shall we say to the hundred clans and to distant regions? Besides, the former Emperor knew that a toiling people must not be troubled, and so he gave no thought to it. Should I claim to be able? Now the Xiongnu invade us and the officers of the army have no success; the people of the frontier, fathers and sons, have long borne arms, and I am always moved and pained at heart and never for a day forget it. Now that I cannot melt down and set aside their weapons, I should wish rather to make the frontier firm and set up watchtowers, to make peace and exchange envoys, and to rest and quiet the northern border: that would be merit enough. Let there be no further deliberation on arms." So the hundred clans had no corvée within or without and could rest their shoulders in the fields; the world grew rich and plentiful, and grain came down to a little over ten cash; cocks crowed and dogs barked, and hearth-smoke rose for ten thousand li — may this not be called harmony and gladness!
The Lord Grand Astrologer says: In Emperor Wen's time it happened that the world had newly come out of boiling water and fire; the people took pleasure in their callings, and because he went along with what they wanted and was able not to disturb and disorder them, the hundred clans were thereby settled. Even old men of sixty or seventy had never been to the market towns, but roamed and played about like small children. Was this not what Confucius called a gentleman of virtue!
The Documents speak of "the seven regulators" and of the twenty-eight lodges. The pitch-pipes and the calendar are how Heaven makes the breaths of the five phases and the eight cardinal points pass through, and how Heaven ripens the myriad things. The lodges are where the sun and moon lodge. Lodging means the spreading out of breath.
The Bujhou wind dwells in the northwest and governs the killing of the living. Dongbi lies east of the Bujhou wind, and governs the opening of the breath of life and its going eastward. It comes to Yingshi. Yingshi governs the nourishing in the womb of the yang breath and its bringing forth. Eastward it comes to Wei. Wei means broken down; it speaks of the breaking down of the yang breath, and so it is called Wei. This is the tenth month, and the pitch-pipe that matches it is Yingzhong. Yingzhong is the answering of the yang breath, when it does not take charge of affairs. Among the twelve branches it is hai. Hai means enclosing; it says that the yang breath is stored below, and so it is enclosing.
The Guangmo wind dwells in the north. Guangmo says that the yang breath is below and that the yin is nothing and the yang broad and great, and so it is called Guangmo. Eastward it comes to Xu. Xu is that which can be full and can be empty; it says that the yang breath in winter is coiled and stored in emptiness, and that at the winter solstice one yin is stored below and one yang spreads above, and so it is called Xu. Eastward it comes to Xunü. It says that the myriad things change and move in their places, and that the yin and yang breaths have not yet parted but still wait upon each other, and so it is called Xunü. This is the eleventh month, and the pitch-pipe that matches it is Huangzhong. Huangzhong is the yang breath treading up from the Yellow Springs and coming forth. Among the twelve branches it is zi. Zi means increase; increase says that the myriad things increase below. Among the ten stems it is ren and gui. Ren as a word is bearing; it says that the yang breath bears and nourishes the myriad things below. Gui as a word is measuring; it says that the myriad things may be measured out, and so it is called gui. Eastward it comes to Qianniu. Qianniu says that the yang breath draws and leads the myriad things forth. Niu means covering over; it says that though the ground is frozen, they can cover it over and grow. Niu is the ploughing and planting and sowing of the myriad things. Eastward it comes to Jianxing. Jianxing is the setting up of all that lives. This is the twelfth month, and the pitch-pipe that matches it is Dalü. Dalü. Among the twelve branches it is chou.
The Tiao wind dwells in the northeast and governs the coming forth of the myriad things. Tiao as a word is to order and put the myriad things in order and bring them forth, and so it is called the Tiao wind. Southward it comes to Ji. Ji says that the roots of the myriad things are gnarled, and so it is called Ji. This is the first month, and the pitch-pipe that matches it is Taicu. Taicu says that the myriad things grow in clusters, and so it is called Taicu. Among the twelve branches it is yin. Yin says that the myriad things begin to be born, wriggling like worms, and so it is called yin. Southward it comes to Wei: it says that the myriad things begin to be born like a tail. Southward it comes to Xin: it says that the myriad things begin to be born and have a flowering heart. Southward it comes to Fang. Fang says that it is the gate and door of the myriad things; reaching the gate they come out.
The Mingshu wind dwells in the east. Mingshu is making manifest that the multitude of things all come out. This is the second month, and the pitch-pipe that matches it is Jiazhong. Jiazhong says that yin and yang are interposed side by side. Among the twelve branches it is mao. Mao as a word is luxuriant; it says that the myriad things are luxuriant. Among the ten stems it is jia and yi. Jia says that the myriad things split their husks and come out; yi says that the myriad things are born pushing and creaking. Southward it comes to Di. Di says that the myriad things have all arrived. Southward it comes to Kang. Kang says that the myriad things appear high and upright. Southward it comes to Jue. Jue says that the myriad things all have branching stems like horns. This is the third month, and the pitch-pipe that matches it is Guxian. Guxian says that the myriad things are washed and born. Among the twelve branches it is chen. Chen says that it is the stirring of the myriad things.
The Qingming wind dwells at the southeastern corner, and governs the wind's blowing on the myriad things and carrying them westward. It comes to Zhen. Zhen says that the myriad things grow ever greater and are full and heavy. Westward it comes to Yi. Yi says that the myriad things all have wings. This is the fourth month, and the pitch-pipe that matches it is Zhonglü. Zhonglü says that the myriad things all travel together and go westward. Among the twelve branches it is si. Si says that the yang breath has now come to its end. Westward it comes to Qixing. Qixing: the number of yang is completed at seven, and so it is called Qixing. Westward it comes to Zhang. Zhang says that the myriad things are all spread out. Westward it comes to Zhu. Zhu says that the myriad things begin to decline and the yang breath pours downward, and so it is called Zhu. This is the fifth month, and the pitch-pipe that matches it is Ruibin. Ruibin says that the yin breath is young and small, and so it is called Rui; and that the withered yang does not take charge of affairs, and so it is called Bin.
The Jing wind dwells in the south. Jing says that the way of the yang breath is finished, and so it is called the Jing wind. Among the twelve branches it is wu. Wu is the crossing of yin and yang, and so it is called wu. Among the ten stems it is bing and ding. Bing says that the way of yang is manifest and bright, and so it is called bing; ding says that the myriad things are in their full strength, and so it is called ding. Westward it comes to Hu. Hu says that the myriad things are falling away and drawing near to death. Westward it comes to Lang. Lang says that the myriad things may be measured and gauged and cut off, and so it is called Lang.
The Liang wind dwells at the southwestern corner and governs the earth. Earth is what sinks and takes away the breath of the myriad things. This is the sixth month, and the pitch-pipe that matches it is Linzhong. Linzhong says that the myriad things draw near to the breath of death, thick as a wood. Among the twelve branches it is wei. Wei says that the myriad things are all complete and have savour. Northward it comes to Fa. Fa says that the breath of the myriad things is taken away and they may be cut down. Northward it comes to Shen. Shen says that the myriad things may be ranged in three, and so it is called Shen. This is the seventh month, and the pitch-pipe that matches it is Yize. Yize says that the yin breath is injuring the myriad things. Among the twelve branches it is shen. Shen says that the yin takes charge of affairs and extends its injury to the myriad things, and so it is called shen. Northward it comes to Zhuo. Zhuo means striking; it says that the myriad things are all struck and die, and so it is called Zhuo. Northward it comes to Liu. Liu says that the yang breath is delayed and held back, and so it is called Liu. This is the eighth month, and the pitch-pipe that matches it is Nanlü. Nanlü says that the yang breath travels and enters into storage. Among the twelve branches it is you. You is the growing old of the myriad things, and so it is called you.
The Changhe wind dwells in the west. Chang means to lead; he means to store. It says that the yang breath leads the myriad things and shuts them in the Yellow Springs. Among the ten stems it is geng and xin. Geng says that the yin breath changes the myriad things, and so it is called geng; xin says that the myriad things are born with bitterness, and so it is called xin. Northward it comes to Wei. Wei says that the yang breath draws near to storage and all is gathered in. Northward it comes to Lou. Lou is calling the myriad things and taking them in. Northward it comes to Kui. Kui governs the venomous stinging and killing of the myriad things, and stores them by striding over them. This is the ninth month, and the pitch-pipe that matches it is Wuyi. Wuyi says that the yin breath is abundant and takes charge of affairs and the yang breath has nothing left over, and so it is called Wuyi. Among the twelve branches it is xu. Xu says that the myriad things are utterly destroyed, and so it is called xu. The numbers of the pitch-pipes: nine times nine is eighty-one, taken as gong. Take away one third: fifty-four, taken as zhi. Add one third: seventy-two, taken as shang. Take away one third: forty-eight, taken as yu. Add one third: sixty-four, taken as jue. Huangzhong is eight cun seven fen one in length: gong. Dalü is seven cun five fen three fen in length. Taicu is seven cun ten fen two in length: jue. Jiazhong is six cun seven fen three fen one in length. Guxian is six cun ten fen four in length: yu. Zhonglü is five cun nine fen three fen two in length: zhi. Ruibin is five cun six fen three fen two in length. Linzhong is five cun ten fen four in length: jue. Yize is five cun three fen two in length: shang. Nanlü is four cun ten fen eight in length: zhi. Wuyi is four cun four fen three fen two in length. Yingzhong is four cun two fen three fen two in length: yu. The divisions for generating the bells: zi, one part. Chou, two of three parts. Yin, eight of nine parts. Mao, sixteen of twenty-seven parts. Chen, sixty-four of eighty-one parts. Si, one hundred and twenty-eight of two hundred and forty-three parts. Wu, five hundred and twelve of seven hundred and twenty-nine parts. Wei, one thousand and twenty-four of two thousand one hundred and eighty-seven parts. Shen, four thousand and ninety-six of six thousand five hundred and sixty-one parts. You, eight thousand one hundred and ninety-two of nineteen thousand six hundred and eighty-three parts. Xu, thirty-two thousand seven hundred and sixty-eight of fifty-nine thousand and forty-nine parts. Hai, sixty-five thousand five hundred and thirty-six of one hundred and seventy-seven thousand one hundred and forty-seven parts.
The method of generating Huangzhong says: for what is generated downward, double the dividend and treble the divisor. For what is generated upward, take the dividend four times and treble the divisor. Above is nine, shang is eight, yu is seven, jue is six, gong is five, zhi is nine. Set down one and treble it nine times to make the divisor. Divide the dividend by the divisor, and one gets a length of one cun. In all one gets nine cun, and it is called "the gong of Huangzhong." Hence it is said that tone begins in gong and is exhausted in jue; that number begins at one, ends at ten and is completed in three; that breath begins at the winter solstice and, having gone round, is born again.
Spirit is born from what is not; form is completed in what is. Form, and then number; form, and thereby sound is completed. Hence it is said that spirit sets breath in motion and breath goes to form. The principles of form are such that like things may be classed with like. Some are not yet formed and not yet of a kind; some share a form and share a kind; being of a kind they may be ranked, being of a kind they may be known. The sage knows the distinctions by which heaven and earth are recognised, and so goes from what is to what is not yet, and so gets hold of what is fine as breath and minute as sound. Yet the sage, relying on spirit, preserves it; though it be subtle, it must show its true state, and he who examines its flower and its way is enlightened. Without a sage's heart to ride upon keen hearing and sight, who could preserve the spirit of heaven and earth and complete the true state of form? Spirit is what things receive and yet cannot know its going and coming, and so the sage stands in awe of it and wishes to preserve it. Only by wishing to preserve it is the spirit likewise preserved. Since he wishes to preserve it, nothing is more honoured than this.
The Lord Grand Astrologer says: "He examined the jade sighting-tube and the jade cross-piece, and so set in order the seven regulators" — that is, heaven and earth and the twenty-eight lodges. The ten stems, the twelve branches and the pitch-pipes of the bells have been in tune since high antiquity. To set up the pitch-pipes, to turn the calendar and make the measures of the sun, may be relied on and measured out. To join the tallies and make virtue pass through — this is what is meant.