1.
Summer Palace
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The Summer Palace, is a vast ensemble of lakes, gardens and palaces in Beijing, China. It serves as a popular tourist destination and recreational park, mainly dominated by Longevity Hill and Kunming Lake, it covers an expanse of 2.9 square kilometres, three-quarters of which is water. Longevity Hill is about 60 metres high and has many buildings positioned in sequence, the front hill is rich with splendid halls and pavilions, while the back hill, in sharp contrast, is quiet with natural beauty. The central Kunming Lake, covering 2.2 square kilometres, was entirely man-made, in December 1998, UNESCO included the Summer Palace on its World Heritage List. It declared the Summer Palace a masterpiece of Chinese landscape garden design, the natural landscape of hills and open water is combined with artificial features such as pavilions, halls, palaces, temples and bridges to form a harmonious ensemble of outstanding aesthetic value. The origins of the Summer Palace date back to the Jurchen-led Jin dynasty in 1153 and he ordered the construction of a palace in the Fragrant Hills and Jade Spring Hill in the northwest of Beijing. Guos aim was to create a reservoir that would ensure a stable water supply for the palace. In 1494, the Hongzhi Emperor of the Ming dynasty had a Yuanjing Temple built for his wet nurse, Lady Luo, in front of Jar Hill, the temple fell into disrepair over the years and was abandoned, and the area around the hill became lush with vegetation. The Zhengde Emperor, who succeeded the Hongzhi Emperor, built a palace on the banks of the Western Lake and he renamed Jar Hill, Golden Hill and named the lake Golden Sea. Both the Zhengde Emperor and the Wanli Emperor enjoyed taking boat rides on the lake, during the reign of the Tianqi Emperor, the court eunuch Wei Zhongxian took the imperial garden as his personal property. In the early Qing dynasty, Jar Hill served as the site for horse stables in the imperial palace, eunuchs who committed offences were sent there to weed and cut grass. At the time, much of the water stored in the Western Lake came from the spring on Jade Spring Hill. Any disruption of the flow from Jade Spring Hill would affect the capitals water transport. Around 1749, the Qianlong Emperor decided to build a palace in the vicinity of Jar Hill, in the name of improving the capitals waterworks system, he ordered the Western Lake to be expanded further west to create two more lakes, Gaoshui Lake and Yangshui Lake. The three lakes served not only as a reservoir for the gardens, but also a source of water for the surrounding agricultural areas. The Qianlong Emperor collectively named the three lakes Kunming Lake after the Kunming Pool constructed by Emperor Wu in the Han dynasty for the training of his navy, the earth excavated from the expansion of Kunming Lake was used to enlarge Jar Hill, which was renamed Longevity Hill. The Summer Palace, whose construction was completed in 1764 at a cost of over 4.8 million silver taels, was first named Qingyiyuan. The design of the Summer Palace was based on a legend in Chinese mythology about three divine mountains in the East Sea, namely Penglai, Fangzhang and Yingzhou, besides, many architectural features in the palace were also built to resemble or imitate various attractions around China
2.
Chinese language
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Chinese is a group of related, but in many cases mutually unintelligible, language varieties, forming a branch of the Sino-Tibetan language family. Chinese is spoken by the Han majority and many ethnic groups in China. Nearly 1.2 billion people speak some form of Chinese as their first language, the varieties of Chinese are usually described by native speakers as dialects of a single Chinese language, but linguists note that they are as diverse as a language family. The internal diversity of Chinese has been likened to that of the Romance languages, There are between 7 and 13 main regional groups of Chinese, of which the most spoken by far is Mandarin, followed by Wu, Min, and Yue. Most of these groups are mutually unintelligible, although some, like Xiang and certain Southwest Mandarin dialects, may share common terms, all varieties of Chinese are tonal and analytic. Standard Chinese is a form of spoken Chinese based on the Beijing dialect of Mandarin. It is the language of China and Taiwan, as well as one of four official languages of Singapore. It is one of the six languages of the United Nations. The written form of the language, based on the logograms known as Chinese characters, is shared by literate speakers of otherwise unintelligible dialects. Of the other varieties of Chinese, Cantonese is the spoken language and official in Hong Kong and Macau. It is also influential in Guangdong province and much of Guangxi, dialects of Southern Min, part of the Min group, are widely spoken in southern Fujian, with notable variants also spoken in neighboring Taiwan and in Southeast Asia. Hakka also has a diaspora in Taiwan and southeast Asia. Shanghainese and other Wu varieties are prominent in the lower Yangtze region of eastern China, Chinese can be traced back to a hypothetical Sino-Tibetan proto-language. The first written records appeared over 3,000 years ago during the Shang dynasty, as the language evolved over this period, the various local varieties became mutually unintelligible. In reaction, central governments have sought to promulgate a unified standard. Difficulties have included the great diversity of the languages, the lack of inflection in many of them, in addition, many of the smaller languages are spoken in mountainous areas that are difficult to reach, and are often also sensitive border zones. Without a secure reconstruction of proto-Sino-Tibetan, the structure of the family remains unclear. A top-level branching into Chinese and Tibeto-Burman languages is often assumed, the earliest examples of Chinese are divinatory inscriptions on oracle bones from around 1250 BCE in the late Shang dynasty
3.
Standard Chinese
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Its pronunciation is based on the Beijing dialect, its vocabulary on the Mandarin dialects, and its grammar is based on written vernacular Chinese. Like other varieties of Chinese, Standard Chinese is a language with topic-prominent organization. It has more initial consonants but fewer vowels, final consonants, Standard Chinese is an analytic language, though with many compound words. There exist two standardised forms of the language, namely Putonghua in Mainland China and Guoyu in Taiwan, aside from a number of differences in pronunciation and vocabulary, Putonghua is written using simplified Chinese characters, while Guoyu is written using traditional Chinese characters. There are many characters that are identical between the two systems, in English, the governments of China and Hong Kong use Putonghua, Putonghua Chinese, Mandarin Chinese, and Mandarin, while those of Taiwan, Singapore, and Malaysia, use Mandarin. The name Putonghua also has a long, albeit unofficial, history and it was used as early as 1906 in writings by Zhu Wenxiong to differentiate a modern, standard Chinese from classical Chinese and other varieties of Chinese. For some linguists of the early 20th century, the Putonghua, or common tongue/speech, was different from the Guoyu. The former was a prestige variety, while the latter was the legal standard. Based on common understandings of the time, the two were, in fact, different, Guoyu was understood as formal vernacular Chinese, which is close to classical Chinese. By contrast, Putonghua was called the speech of the modern man. The use of the term Putonghua by left-leaning intellectuals such as Qu Qiubai, prior to this, the government used both terms interchangeably. In Taiwan, Guoyu continues to be the term for Standard Chinese. The term Putonghua, on the contrary, implies nothing more than the notion of a lingua franca, Huayu, or language of the Chinese nation, originally simply meant Chinese language, and was used in overseas communities to contrast Chinese with foreign languages. Over time, the desire to standardise the variety of Chinese spoken in these communities led to the adoption of the name Huayu to refer to Mandarin and it also incorporates the notion that Mandarin is usually not the national or common language of the areas in which overseas Chinese live. The term Mandarin is a translation of Guānhuà, which referred to the lingua franca of the late Chinese empire, in English, Mandarin may refer to the standard language, the dialect group as a whole, or to historic forms such as the late Imperial lingua franca. The name Modern Standard Mandarin is sometimes used by linguists who wish to distinguish the current state of the language from other northern. Chinese has long had considerable variation, hence prestige dialects have always existed. Confucius, for example, used yǎyán rather than colloquial regional dialects, rime books, which were written since the Northern and Southern dynasties, may also have reflected one or more systems of standard pronunciation during those times
4.
Pinyin
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Pinyin, or Hànyǔ Pīnyīn, is the official romanization system for Standard Chinese in mainland China, Malaysia, Singapore, and Taiwan. It is often used to teach Standard Chinese, which is written using Chinese characters. The system includes four diacritics denoting tones, Pinyin without tone marks is used to spell Chinese names and words in languages written with the Latin alphabet, and also in certain computer input methods to enter Chinese characters. The pinyin system was developed in the 1950s by many linguists, including Zhou Youguang and it was published by the Chinese government in 1958 and revised several times. The International Organization for Standardization adopted pinyin as a standard in 1982. The system was adopted as the standard in Taiwan in 2009. The word Hànyǔ means the language of the Han people. In 1605, the Jesuit missionary Matteo Ricci published Xizi Qiji in Beijing and this was the first book to use the Roman alphabet to write the Chinese language. Twenty years later, another Jesuit in China, Nicolas Trigault, neither book had much immediate impact on the way in which Chinese thought about their writing system, and the romanizations they described were intended more for Westerners than for the Chinese. One of the earliest Chinese thinkers to relate Western alphabets to Chinese was late Ming to early Qing Dynasty scholar-official, the first late Qing reformer to propose that China adopt a system of spelling was Song Shu. A student of the great scholars Yu Yue and Zhang Taiyan, Song had been to Japan and observed the effect of the kana syllabaries. This galvanized him into activity on a number of fronts, one of the most important being reform of the script, while Song did not himself actually create a system for spelling Sinitic languages, his discussion proved fertile and led to a proliferation of schemes for phonetic scripts. The Wade–Giles system was produced by Thomas Wade in 1859, and it was popular and used in English-language publications outside China until 1979. This Sin Wenz or New Writing was much more sophisticated than earlier alphabets. In 1940, several members attended a Border Region Sin Wenz Society convention. Mao Zedong and Zhu De, head of the army, both contributed their calligraphy for the masthead of the Sin Wenz Societys new journal. Outside the CCP, other prominent supporters included Sun Yat-sens son, Sun Fo, Cai Yuanpei, the countrys most prestigious educator, Tao Xingzhi, an educational reformer. Over thirty journals soon appeared written in Sin Wenz, plus large numbers of translations, biographies, some contemporary Chinese literature, and a spectrum of textbooks
5.
Cantonese
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Cantonese, or Standard Cantonese, is a variety of Chinese spoken in the city of Guangzhou in southeastern China. It is the prestige variety of Yue, one of the major subdivisions of Chinese. In mainland China, it is the lingua franca of the province of Guangdong and some neighbouring areas such as Guangxi. In Hong Kong and Macau, Cantonese serves as one of their official languages and it is also spoken amongst overseas Chinese in Southeast Asia and throughout the Western World. When Cantonese and the closely related Yuehai dialects are classified together, Cantonese is viewed as vital part of the cultural identity for its native speakers across large swathes of southeastern China, Hong Kong and Macau. Although Cantonese shares some vocabulary with Mandarin, the two varieties are mutually unintelligible because of differences in pronunciation, grammar and lexicon, sentence structure, in particular the placement of verbs, sometimes differs between the two varieties. This results in the situation in which a Cantonese and a Mandarin text may look similar, in English, the term Cantonese is ambiguous. Cantonese proper is the variety native to the city of Canton and this narrow sense may be specified as Canton language or Guangzhou language in English. However, Cantonese may also refer to the branch of Cantonese that contains Cantonese proper as well as Taishanese and Gaoyang. In this article, Cantonese is used for Cantonese proper, historically, speakers called this variety Canton speech or Guangzhou speech, although this term is now seldom used outside mainland China. In Guangdong province, people call it provincial capital speech or plain speech. In Hong Kong and Macau, as well as among overseas Chinese communities, in mainland China, the term Guangdong speech is also increasingly being used among both native and non-native speakers. Due to its status as a prestige dialect among all the dialects of the Cantonese or Yue branch of Chinese varieties, the official languages of Hong Kong are Chinese and English, as defined in the Hong Kong Basic Law. The Chinese language has different varieties, of which Cantonese is one. Given the traditional predominance of Cantonese within Hong Kong, it is the de facto official spoken form of the Chinese language used in the Hong Kong Government and all courts and it is also used as the medium of instruction in schools, alongside English. A similar situation exists in neighboring Macau, where Chinese is an official language along with Portuguese. As in Hong Kong, Cantonese is the predominant spoken variety of Chinese used in life and is thus the official form of Chinese used in the government. The variant spoken in Hong Kong and Macau is known as Hong Kong Cantonese, Cantonese first developed around the port city of Guangzhou in the Pearl River Delta region of southeastern China
6.
Jyutping
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Jyutping is a romanisation system for Cantonese developed by the Linguistic Society of Hong Kong, an academic group, in 1993. Its formal name is The Linguistic Society of Hong Kong Cantonese Romanisation Scheme, the LSHK promotes the use of this romanisation system. The name Jyutping is a contraction consisting of the first Chinese characters of the terms Jyut6jyu5, only the finals m and ng can be used as standalone nasal syllables. ^ ^ ^ Referring to the pronunciation of these words. There are nine tones in six distinct tone contours in Cantonese, however, as three of the nine are entering tones, which only appear in syllables ending with p, t, and k, they do not have separate tone numbers in Jyutping. Jyutping and the Yale Romanisation of Cantonese represent Cantonese pronunciations with the letters in, The initials, b, p, m, f, d, t, n, l, g, k, ng, h, s, gw, kw. The vowel, aa, a, e, i, o, u, the coda, i, u, m, n, ng, p, t, k. But they differ in the following, The vowels eo and oe represent /ɵ/ and /œː/ respectively in Jyutping, the initial j represents /j/ in Jyutping whereas y is used instead in Yale. The initial z represents /ts/ in Jyutping whereas j is used instead in Yale, the initial c represents /tsʰ/ in Jyutping whereas ch is used instead in Yale. In Jyutping, if no consonant precedes the vowel yu, then the initial j is appended before the vowel, in Yale, the corresponding initial y is never appended before yu under any circumstances. Jyutping defines three finals not in Yale, eu /ɛːu/, em /ɛːm/, and ep /ɛːp/ and these three finals are used in colloquial Cantonese words, such as deu6, lem2, and gep6. To represent tones, only tone numbers are used in Jyutping whereas Yale traditionally uses tone marks together with the letter h. Jyutping and Cantonese Pinyin represent Cantonese pronunciations with the letters in, The initials, b, p, m, f, d, t, n, l, g, k, ng, h, s, gw, kw. The vowel, aa, a, e, i, o, u, the coda, i, u, m, n, ng, p, t, k. But they have differences, The vowel oe represents both /ɵ/ and /œː/ in Cantonese Pinyin whereas eo and oe represent /ɵ/ and /œː/ respectively in Jyutping. The vowel y represents /y/ in Cantonese Pinyin whereas both yu and i are used in Jyutping, the initial dz represents /ts/ in Cantonese Pinyin whereas z is used instead in Jyutping. The initial ts represents /tsʰ/ in Cantonese Pinyin whereas c is used instead in Jyutping. To represent tones, the numbers 1 to 9 are usually used in Cantonese Pinyin, however, only the numbers 1 to 6 are used in Jyutping
7.
Southern Min
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Southern Min, or Minnan, is a branch of Min Chinese spoken in certain parts of China including southern Fujian, eastern Guangdong, Hainan, and southern Zhejiang, and in Taiwan. The Min Nan dialects are spoken by descendants of emigrants from these areas in diaspora, most notably the Philippines, Indonesia, Malaysia. In common parlance, Southern Min usually refers to Hokkien, including Amoy and Taiwanese Hokkien, the Southern Min dialect group also includes Teochew, though Teochew has limited mutual intelligibility with Hokkien. Hainanese is not mutually intellgible with other Southern Min and is considered a separate branch of Min. Southern Min is not mutually intelligible with Eastern Min, Pu-Xian Min, any other Min branch, Hakka, Cantonese, Shanghainese or Mandarin. Southern Min dialects are spoken in the part of Fujian. The variant spoken in Leizhou, Guangdong as well as Hainan is Hainanese and is not mutually intelligible with other Southern Min or Teochew, Hainanese is classified in some schemes as part of Southern Min and in other schemes as separate. Puxian Min was originally based on the Quanzhou dialect, but over time became heavily influenced by Eastern Min, eventually losing intellegility with Minnan. A forms of Southern Min spoken in Taiwan, collectively known as Taiwanese, Southern Min is a first language for most of the Hoklo people, the main ethnicity of Taiwan. The correspondence between language and ethnicity is not absolute, as some Hoklo have very limited proficiency in Southern Min while some non-Hoklo speak Southern Min fluently, there are many Southern Min speakers also among Overseas Chinese in Southeast Asia. Many ethnic Chinese immigrants to the region were Hoklo from southern Fujian and brought the language to what is now Burma, Indonesia and present-day Malaysia and Singapore. In general, Southern Min from southern Fujian is known as Hokkien, Hokkienese, many Southeast Asian ethnic Chinese also originated in the Chaoshan region of Guangdong and speak Teochew language, the variant of Southern Min from that region. Southern Min-speakers form the majority of Chinese in Singapore, with the largest group being Hokkien, despite the similarities the two groups are rarely seen as part of the same Minnan Chinese subgroups. The variants of Southern Min spoken in Zhejiang province are most akin to that spoken in Quanzhou, the variants spoken in Taiwan are similar to the three Fujian variants and are collectively known as Taiwanese. Those Southern Min variants that are known as Hokkien in Southeast Asia also originate from these variants. The variants of Southern Min in the Chaoshan region of eastern Guangdong province are known as Teochew or Chaozhou. Teochew is of importance in the Southeast Asian Chinese diaspora, particularly in Malaysia, Thailand, Cambodia, Vietnam, Sumatra. The Philippines variant is mostly from the Quanzhou area as most of their forefathers are from the aforementioned area, the Southern Min language variant spoken around Shanwei and Haifeng differs markedly from Teochew and may represent a later migration from Zhangzhou
8.
Hokkien
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Hokkien /hɒˈkiɛn/ is a group of Southern Min dialects spoken throughout Southeastern China, Taiwan, Southeast Asia and by other overseas Chinese. Hokkien originated in southern Fujian, the Min-speaking province and it is closely related to Teochew, though there is limited mutual intelligibility, and is somewhat more distantly related to Hainanese and Leizhou dialect. Besides Hokkien, there are also other Min and Hakka dialects in Fujian province, the term Hokkien is etymologically derived from the Southern Min pronunciation for Fujian, the province from which the language hails. The variety is known by other terms such as the more general Min Nan or Southern Min. Fujianese and Fukienese are also used, although they are somewhat imprecise, the term Hokkien is not usually used in Mainland China or Taiwan. Conversely Hokkien is the name in Southeast Asia in both English, Chinese or other languages. Speakers of Hokkien, particularly those in Southeast Asia, typically refer to Hokkien as a dialect, people in Taiwan most often refer to Hokkien as the Taiwanese language, with Minnan and Holo also being used and 福建話 is not as common. Hokkien originated in the area of Fujian province, an important center for trade and migration. The major pole of Hokkien varieties outside of Fujian is Taiwan, the Taiwanese version mostly have origins with the Quanzhou and Zhangzhou variants, but since then, the Amoy dialect is becoming the modern prestige standard for the language. There are many Hokkien speakers among overseas Chinese in Southeast Asia as well as in the United States, many ethnic Han Chinese emigrants to the region were Hoklo from southern Fujian, and brought the language to what is now Burma, Indonesia and present day Malaysia and Singapore. Many of the Hokkien dialects of this region are similar to Taiwanese and Amoynese. Hokkien is reportedly the native language of up to 80% of the Chinese people in the Philippines, Hokkien speakers form the largest group of overseas Chinese in Singapore, Malaysia, Indonesia and Philippines. Southern and part of western Fujian is home to four principal Hokkien dialects, Chinchew, Amoy, Chiangchew and Longyan, originating from the cities of Quanzhou, Xiamen, Zhangzhou and Longyan. As Xiamen is the city of southern Fujian, Amoy is considered the most important, or even the prestige dialect. It is a hybrid of the Quanzhou and Zhangzhou dialects, same as Amoy dialect, the varieties of Hokkien spoken in Taiwan are hybrids of the Quanzhou and Zhangzhou dialects, and are collectively known as Taiwanese Hokkien or just Taiwanese. Used by a majority of the population, it bears much importance from a socio-political perspective, the varieties of Hokkien in Southeast Asia originate from these dialects. The Singaporeans, Southern Malaysians and people in Indonesias Riau and surrounding islands variant is from the Quanzhou area and they speak a distinct form of Quanzhou Hokkien called Southern Peninsular Malaysian Hokkien. Among ethnic Chinese inhabitants of Penang, and other states in Northern Malaysia and Medan, with areas in North Sumatra, Indonesia
9.
Vietnamese alphabet
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The Vietnamese alphabet is the modern writing system for the Vietnamese language. The many diacritics, often two on the letter, make written Vietnamese easily recognizable. There are 29 letters in the Vietnamese alphabet, note, Naming b bê bò and p bê phở is to avoid confusion in some dialects or some contexts, the same for s xờ mạnh and x xờ nhẹ, i i ngắn and y i dài. Q, q is always followed by u in every word and phrase in Vietnamese, e. g. quang, quần, quyến rũ, etc. The alphabet is derived from the Portuguese, although the usage of gh and gi was borrowed from Italian. The correspondence between the orthography and pronunciation is somewhat complicated, in some cases, the same letter may represent several different sounds, and different letters may represent the same sound. This may be because the orthography was designed centuries ago and the language has changed. The letters y and i are mostly equivalent, and there is no rule that says when to use one or the other, except in sequences like ay. Most people and the media continue to use the spelling that they are most accustomed to. The uses of the i and y to represent the phoneme /i/ can be categorized as standard and non-standard as follows. This standard set by Nhà Xuất bản Giáo dục is not definite and it is unknown why the literature books use Lí while the history books use Lý. The table below matches the vowels of Hanoi Vietnamese and their respective orthographic symbols used in the writing system. Notes, The vowel /i/ is, usually written i, /si/ = sĩ. sometimes written y after h, k, l, m, s, t, v, /mi/ = Mỹ America. It is always written y when, preceded by a vowel, /xwiən/ = khuyên to advise, at the beginning of a word derived from Chinese. The vowel /ɔ/ is written oo before c or ng, /ʔɔk/ = oóc organ and this generally only occurs in recent loanwords or when representing dialectal pronunciation. Similarly, the vowel /o/ is written ôô before c or ng, the diphthong /uə/ is written, ua in open syllables, /muə/ = mua to buy, uô before a consonant, /muən/ = muôn ten thousand. The diphthong /ɨə/ is written, ưa in open syllables, /mɨə/ = mưa to rain, ươ before consonants, Vietnamese is a tonal language, i. e. the meaning of each word depends on the tone in which it is pronounced. There are six tones in the standard northern dialect
10.
History of writing in Vietnam
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The two scripts coexisted until the era of French Indochina when the Latin alphabet quốc ngữ script gradually became the written medium of both government and popular literature. In Vietnamese, Chinese characters are called chữ Hán, Hán tự, Hán văn, Hán văn also means Chinese language literature. The Vietnamese word chữ is derived from the Old Chinese word 字, however the character set for chữ nôm is extensive, up to 20,000, and both arbitrary in composition and inconsistent in pronunciation. There is a significant orthographic overlap between Hán and Nôm and many characters are used in both Hán and Nôm with the same reading, the term chữ quốc ngữ means Vietnamese written in romanised script. No writings in Chinese by Vietnamese writers survive from the Chinese domination period, in Imperial Vietnam, formal writings were, in most cases, done in classical Chinese. This was true both of the language of government and administration, and also of entry into government and administration by the wholly Chinese-language Confucian examination system in Vietnam, Chinese was also the language of medicine, astrology, religion, science and high literature such as poetry. Vietnamese existed only as a language, before the creation of the nom script to preserve and circulate less serious poetry. In Vietnam classical Chinese texts was read with the vocalization of Chinese text as such, equivalent to the Chinese On-readings in Japanese kambun and this occurring alongside entry of Sino-Vietnamese vocabulary into the vernacular Vietnamese language. And creating, in Samuel Martins term, a Sinoxenic dialect, the Sinologist Edwin G. Pulleyblank was the one of the first linguists to actively employ Sino-Vietnamese to recover the earlier history of Chinese. During the Ming dynasty occupation of Vietnam chữ nôm printing blocks, texts and inscriptions were destroyed, the use of classical Chinese, and its written form, chữ nho, died out in Vietnam early in the 20th century during the middle years of French Indochina. At this time there were four competing writing systems in Vietnam, chữ nho, chữ nôm, quốc ngữ. Some scholars still study it today although its application is mostly confined to the context of Vietnamese texts. Individual Hán tự are still written by calligraphers for special occasions such as the Vietnamese New Year, Hán Nôm Institute is the national centre for academic research into both Hán and nôm texts. Since the mid-1990s a small resurgence in teaching of Chinese characters, the significance of the characters has occasionally entered Western depiction of Vietnam, for instance novelist E. M. Nathanson mentions the characters in A Dirty Distant War. For linguists the Sino-Vietnamese readings of Chinese characters provide data for the study of historical Chinese phonology, 漢字 Hán tự, A Vietnamese-Chinese wordlist Từ điển Hán Việt Thiều Chửu Hán Việt Từ Điển Trích Dẫn, Vietnamese Han character dictionary Thiều Chửu dictionary
11.
Hangul
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The Korean alphabet, known as Hangul in South Korea and as Chosŏngŭl/Chosŏn Muntcha in North Korea is the alphabet that has been used to write the Korean language since the 15th century. It was created during the Joseon Dynasty in 1443 by King Sejong the Great, in South Korea, Hangul is used primarily to write the Korean language as using Hanja in typical Korean writing had fallen out of common usage during the late 1990s. In its classical and modern forms, the alphabet has 19 consonant and 21 vowel letters, however, instead of being written sequentially like the letters of the Latin alphabet, Hangul letters are grouped into blocks, such as 한 han, each of which transcribes a syllable. That is, although the syllable 한 han may look like a single character, each syllabic block consists of two to six letters, including at least one consonant and one vowel. These blocks are arranged horizontally from left to right or vertically from top to bottom. Each Korean word consists of one or more syllables, hence one or more blocks, of the 11,172 possible Hangul syllables, the most frequent 256 have a cumulative frequency of 88. 2%, with the top 512, it reaches 99. 9%. The modern name Hangul was coined by Ju Sigyeong in 1912, han meant great in archaic Korean, and geul is the native Korean word for script. Taken together, then, the meaning is great script, as the word han had also become one way of indicating Korea as a whole the name could also potentially be interpreted as Korean script. Korean 한글 is pronounced, and in English as /ˈhɑːn. ɡʊl/ or /ˈhɑːŋɡʊl/, when used as an English word, it is often rendered without the diacritics, hangul, and it is often capitalized as Hangul, as it appears in many English dictionaries. Hankul in the Yale romanization, a system recommended for technical linguistic studies, North Koreans call it Chosŏngŭl, after Chosŏn, the North Korean name for Korea. Because of objections to the names Hangeul, Chosŏngŭl, and urigeul by Koreans in China, until the early 20th century, Hangul was denigrated as vulgar by the literate elite, who preferred the traditional hanja writing system. They gave it such names as these, Achimgeul, in the original Hanja, it is rendered as 故智者不終朝而會，愚者可浹旬而學。 Gugmun Eonmun Amgeul. Am is a prefix that signifies a noun is feminine Ahaetgeul or Ahaegeul Hangul was promulgated by Sejong the Great, the Hall of Worthies, a group of scholars who worked with Sejong to develop and refine the new alphabet, is often credited for the work. The project was completed in late December 1443 or January 1444, the publication date of the Hunmin Jeong-eum, October 9, became Hangul Day in South Korea. Its North Korean equivalent, Chosongul Day, is on January 15, various speculations about the creation process were put to rest by the discovery in 1940 of the 1446 Hunmin Jeong-eum Haerye. This document explains the design of the consonant letters according to articulatory phonetics, to assuage this problem, King Sejong created the unique alphabet known as Hangul to promote literacy among the common people. However, it entered popular culture as Sejong had intended, being used especially by women, the late 16th century, however, saw a revival of Hangul, with gasa literature and later sijo flourishing. In the 17th century, Hangul novels became a major genre, by this point spelling had become quite irregular
12.
Hanja
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Hanja is the Korean name for Chinese characters. Borrowed from Chinese and incorporated into the Korean language with Korean pronunciation, hanja-mal or hanja-eo refers to words that can be written with hanja, and hanmun refers to Classical Chinese writing, although hanja is sometimes used loosely to encompass these other concepts. Because hanja never underwent major reform, they are almost entirely identical to traditional Chinese, only a small number of hanja characters are modified or unique to Korean. By contrast, many of the Chinese characters currently in use in Japan and Mainland China have been simplified, and contain fewer strokes than the corresponding hanja characters. Today, a working knowledge of Chinese characters is still important for anyone who wishes to study older texts. Learning a certain number of hanja is very helpful for understanding the etymology of Sino-Korean words, hanja are not used to write native Korean words, which are always rendered in hangul, and even words of Chinese origin—hanja-eo —are written with the hangul alphabet most of the time. A major motivation for the introduction of Chinese characters into Korea was the spread of Buddhism, the major Chinese text that introduced hanja to Koreans, however, was not a religious text but the Chinese text, Cheonjamun. One way of adapting hanja to write Korean in such systems was to represent native Korean grammatical particles, for example, Gugyeol uses the characters 爲尼 to transcribe the Korean word hăni, in modern Korean, that means does, and so. However, in Chinese, the characters are read as the expression wéi ní. This is an example of Gugyeol words where the radical is read in Korean for its meaning. Hanja was the means of writing Korean until King Sejong the Great promoted the invention of hangul in the 15th century. However, even after the invention of hangul, most Korean scholars continued to write in hanmun and it was not until the 20th century that hangul truly replaced hanja. Officially, hanja has not been used in North Korea since June 1949, additionally, many words borrowed from Chinese have been replaced in the North with native Korean words. However, there are a number of Chinese-borrowed words in widespread usage in the North. The replacement has been less total in South Korea where, although usage has declined over time, some remains in common usage in some contexts. Each hanja is composed of one of 214 radicals plus in most cases one or more additional elements, the vast majority of hanja use the additional elements to indicate the sound of the character, but a few hanja are purely pictographic, and some were formed in other ways. This dual meaning-sound reading of a character is called eumhun, the word or words used to denote the meaning are often—though hardly always—words of native Korean origin, and are sometimes archaic words no longer commonly used. South Korean primary schools abandoned the teaching of hanja in 1971 and it is taught in separate courses in South Korean high schools, separately from the normal Korean-language curriculum
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Kanji
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Kanji, or kanji, are the adopted logographic Chinese characters that are used in the modern Japanese writing system along with hiragana and katakana. The Japanese term kanji for the Chinese characters literally means Han characters and is using the same characters as the Chinese word hànzì. Chinese characters first came to Japan on official seals, letters, swords, coins, mirrors, the earliest known instance of such an import was the King of Na gold seal given by Emperor Guangwu of Han to a Yamato emissary in 57 AD. Chinese coins from the first century AD have been found in Yayoi-period archaeological sites, however, the Japanese of that era probably had no comprehension of the script, and would remain illiterate until the fifth century AD. The earliest Japanese documents were written by bilingual Chinese or Korean officials employed at the Yamato court. For example, the correspondence from King Bu of Wa to Emperor Shun of Liu Song in 478 has been praised for its skillful use of allusion. Later, groups of people called fuhito were organized under the monarch to read, during the reign of Empress Suiko, the Yamato court began sending full-scale diplomatic missions to China, which resulted in a large increase in Chinese literacy at the Japanese court. The Japanese language had no form at the time Chinese characters were introduced. Chinese characters also came to be used to write Japanese words, around 650 CE, a writing system called manyōgana evolved that used a number of Chinese characters for their sound, rather than for their meaning. Manyōgana written in cursive style evolved into hiragana, or onna-de, that is, ladies hand, major works of Heian-era literature by women were written in hiragana. Katakana emerged via a path, monastery students simplified manyōgana to a single constituent element. Thus the two writing systems, hiragana and katakana, referred to collectively as kana, are descended from kanji. Katakana are mostly used for representing onomatopoeia, non-Japanese loanwords, the names of plants and animals, and for emphasis on certain words. In 1946, following World War II and under the Allied Occupation of Japan and this was done with the goal of facilitating learning for children and simplifying kanji use in literature and periodicals. The number of characters in circulation was reduced, and formal lists of characters to be learned during each grade of school were established, some characters were given simplified glyphs, called shinjitai. Many variant forms of characters and obscure alternatives for common characters were officially discouraged and these are simply guidelines, so many characters outside these standards are still widely known and commonly used, these are known as hyōgaiji. The kyōiku kanji are 1,006 characters that Japanese children learn in elementary school, originally the list only contained 881 characters. This was expanded to 996 characters in 1977 and it was not until 1982 the list was expanded to its current size
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Hiragana
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Hiragana is a Japanese syllabary, one component of the Japanese writing system, along with katakana, kanji, and in some cases rōmaji. It is a lettering system. The word hiragana literally means ordinary or simple kana, Hiragana and katakana are both kana systems. With one or two exceptions, each sound in the Japanese language is represented by one character in each system. Because the characters of the kana do not represent single consonants, words that do have common kanji renditions may also sometimes be written instead in hiragana, according to an individual authors preference, for example to impart an informal feel. Hiragana is also used to write furigana, a reading aid that shows the pronunciation of kanji characters, There are two main systems of ordering hiragana, the old-fashioned iroha ordering and the more prevalent gojūon ordering. Of the 50 theoretically possible combinations, yi and wu do not exist in the language, wo is usually pronounced as a vowel in modern Japanese, and is preserved in only one use, as a particle. Romanization of the kana does not always follow the consonant-vowel scheme laid out in the table. For example, ち, nominally ti, is very often romanised as chi in an attempt to represent the actual sound in Japanese. These basic characters can be modified in various ways, by adding a dakuten marker, a voiceless consonant is turned into a voiced consonant, k→g, ts/s→z, t→d, h→b and ch/sh→j. Hiragana beginning with an h can also add a handakuten marker changing the h to a p, a small version of the hiragana for ya, yu or yo may be added to hiragana ending in i. This changes the i vowel sound to a glide to a, u or o, for example, き plus ゃ becomes きゃ. Addition of the small y kana is called yōon, a small tsu っ, called a sokuon, indicates that the following consonant is geminated. In Japanese this is an important distinction in pronunciation, for example, the sokuon also sometimes appears at the end of utterances, where it denotes a glottal stop, as in いてっ. However, it cannot be used to double the na, ni, nu, ne, no syllables consonants – to double these, Hiragana usually spells long vowels with the addition of a second vowel kana, for example, おかあさん. In informal writing, small versions of the five vowel kana are used to represent trailing off sounds. Standard and voiced iteration marks are written in hiragana as ゝ and ゞ respectively, the following table shows the complete hiragana together with the Hepburn romanization and IPA transcription in the gojūon order. Hiragana with dakuten or handakuten follow the gojūon kana without them, obsolete and normally unused kana are shown in gray
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Romanization of Japanese
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The romanization of Japanese is the application of the Latin script to write the Japanese language. This method of writing is referred to in English as rōmaji. There are several different romanization systems, the three main ones are Hepburn romanization, Kunrei-shiki romanization, and Nihon-shiki romanization. Variants of the Hepburn system are the most widely used, Japanese is normally written in a combination of logographic characters borrowed from Chinese and syllabic scripts which also ultimately derive from Chinese characters. It is also used to transliterate Japanese terms in text written in English on topics related to Japan, such as linguistics, literature, history, and culture. Rōmaji is the most common way to input Japanese into word processors and computers, all Japanese who have attended elementary school since World War II have been taught to read and write romanized Japanese. The word rōmaji literally means Roman letters, and in Japan it is often used to refer to the Latin alphabet itself than to any specific form of romanized Japanese. The earliest Japanese romanization system was based on the Portuguese orthography and it was developed around 1548 by a Japanese Catholic named Yajiro. Jesuit priests used the system in a series of printed Catholic books so that missionaries could preach and teach their converts without learning to read Japanese orthography. The most useful of these books for the study of early modern Japanese pronunciation and early attempts at romanization was the Nippo jisho, in general, the early Portuguese system was similar to Nihon-shiki in its treatment of vowels. The latter continued to be printed and read after the suppression of Christianity in Japan, the Hepburn system included representation of some sounds that have since changed. The Nihon-shiki romanization was an outgrowth of that movement, several Japanese texts were published entirely in rōmaji during this period, but it failed to catch on. Today, the use of Nihon-shiki for writing Japanese is advocated by the Oomoto sect, during the Allied occupation of Japan, the government of the Supreme Commander for the Allied Powers made it official policy to romanize Japanese. However, that failed and a more moderate attempt at Japanese script reform followed. Hepburn romanization generally follows English phonology with Romance vowels and it is an intuitive method of showing Anglophones the pronunciation of a word in Japanese. It was standardized in the USA as American National Standard System for the Romanization of Japanese, Hepburn is the most common romanization system in use today, especially in the English-speaking world. The Revised Hepburn system of romanization uses a macron to indicate long vowels. For example, the name じゅんいちろう, is written with the kana characters ju-n-i-chi-ro-u, without the apostrophe, it would not be possible to distinguish this correct reading from the incorrect ju-ni-chi-ro-u
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Ming dynasty
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The Ming dynasty was the ruling dynasty of China – then known as the Empire of the Great Ming – for 276 years following the collapse of the Mongol-led Yuan dynasty. The Ming, described by some as one of the greatest eras of orderly government, although the primary capital of Beijing fell in 1644 to a rebellion led by Li Zicheng, regimes loyal to the Ming throne – collectively called the Southern Ming – survived until 1683. He rewarded his supporters and employed them as a counterweight against the Confucian scholar-bureaucrats. One, Zheng He, led seven enormous voyages of exploration into the Indian Ocean as far as Arabia, the rise of new emperors and new factions diminished such extravagances, the capture of the Zhengtong Emperor during the 1449 Tumu Crisis ended them completely. The imperial navy was allowed to fall into disrepair while forced labor constructed the Liaodong palisade, haijin laws intended to protect the coasts from Japanese pirates instead turned many into smugglers and pirates themselves. The growth of Portuguese, Spanish, and Dutch trade created new demand for Chinese products and produced an influx of Japanese. This abundance of specie remonetized the Ming economy, whose money had suffered repeated hyperinflation and was no longer trusted. While traditional Confucians opposed such a prominent role for commerce and the newly rich it created, combined with crop failure, floods, and epidemic, the dynasty collapsed before the rebel leader Li Zicheng, who was defeated by the Manchu-led Eight Banner armies who founded the Qing dynasty. The Mongol-led Yuan dynasty ruled before the establishment of the Ming dynasty, consequently, agriculture and the economy were in shambles, and rebellion broke out among the hundreds of thousands of peasants called upon to work on repairing the dykes of the Yellow River. A number of Han Chinese groups revolted, including the Red Turbans in 1351, the Red Turbans were affiliated with the White Lotus, a Buddhist secret society. Zhu Yuanzhang was a peasant and Buddhist monk who joined the Red Turbans in 1352. In 1356, Zhus rebel force captured the city of Nanjing, with the Yuan dynasty crumbling, competing rebel groups began fighting for control of the country and thus the right to establish a new dynasty. In 1363, Zhu Yuanzhang eliminated his archrival and leader of the rebel Han faction, Chen Youliang, in the Battle of Lake Poyang, arguably the largest naval battle in history. Known for its ambitious use of ships, Zhus force of 200,000 Ming sailors were able to defeat a Han rebel force over triple their size, claimed to be 650. The victory destroyed the last opposing rebel faction, leaving Zhu Yuanzhang in uncontested control of the bountiful Yangtze River Valley, Zhu Yuanzhang took Hongwu, or Vastly Martial, as his era name. Hongwu made an effort to rebuild state infrastructure. He built a 48 km long wall around Nanjing, as well as new palaces, Hongwu organized a military system known as the weisuo, which was similar to the fubing system of the Tang dynasty. With a growing suspicion of his ministers and subjects, Hongwu established the Jinyiwei, some 100,000 people were executed in a series of purges during his rule
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Mythology
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Mythology refers variously to the collected myths of a group of people or to the study of such myths. Myths are the people tell to explain nature, history. Myth is a feature of every culture, mythologizing continues, as shown in contemporary mythopoeia such as urban legends and the expansive fictional mythoi created by fantasy novels and comics. A cultures collective mythology helps convey belonging, shared and religious experiences, behavioral models, the study of myth began in ancient history. Rival classes of the Greek myths by Euhemerus, Plato and Sallustius were developed by the Neoplatonists, the nineteenth-century comparative mythology reinterpreted myth as a primitive and failed counterpart of science, a disease of language, or a misinterpretation of magical ritual. Recent approaches often view myths as manifestations of psychological, cultural, or societal truths, the term mythology predates the word myth by centuries. It first appeared in the fifteenth-century, borrowed from the Middle French term mythologie, the word mythology, comes from Middle French mythologie, from Late Latin mythologia, from Greek μυθολογία mythología from μῦθος mythos and -λογία -logia. The word mythología appears in Plato, but was used as a term for fiction or story-telling of any kind, combining mỹthos. From Lydgate until the seventeenth or eighteenth-century, mythology was similarly used to mean a moral, fable, from its earliest use in reference to a collection of traditional stories or beliefs, mythology implied the falsehood of the stories being described. It came to be applied by analogy with similar bodies of traditional stories among other cultures around the world. The Greek loanword mythos and Latinate mythus both appeared in English before the first example of myth in 1830, in present use, mythology usually refers to the collected myths of a group of people, but may also mean the study of such myths. For example, Greek mythology, Roman mythology and Hittite mythology all describe the body of myths retold among those cultures, dundes defined myth as a sacred narrative that explains how the world and humanity evolved into their present form. Lincoln defined myth as ideology in narrative form, scholars in other fields use the term myth in varied ways. In a broad sense, the word can refer to any traditional story, due to this pejorative sense, some scholars opted for the term mythos. Its use was similarly pejorative and now commonly refers to its Aristotelian sense as a plot point or to a collective mythology. The term is distinguished from didactic literature such as fables. Main characters in myths are usually gods, demigods or supernatural humans, however, many exceptions or combinations exist, as in the Iliad, Odyssey and Aeneid. Myths are often endorsed by rulers and priests and are linked to religion or spirituality
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Chimera (mythology)
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The Chimera was, according to Greek mythology, a monstrous fire-breathing hybrid creature of Lycia in Asia Minor, composed of the parts of more than one animal. The seeing of a Chimera was an omen for disaster, elsewhere in the Iliad, Homer attributes the rearing of Chimera to Amisodorus. Her did Pegasus and noble Bellerophon slay, the author of the Bibliotheca concurs, descriptions agree that she breathed fire. The Chimera is generally considered to have been female despite the mane adorning her head, the inclusion of a close mane often was depicted on lionesses, sighting the Chimera was an omen of storms, shipwrecks, and natural disasters. While there are different genealogies, in one version the Chimera mated with her brother Orthrus and was the mother of the Sphinx, the Chimera finally was defeated by Bellerophon with the help of Pegasus, at the command of King Iobates of Lycia. Since Pegasus could fly, Bellerophon shot the Chimera from the air, safe from her heads, robert Graves suggests, The Chimera was, apparently, a calendar-symbol of the tripartite year, of which the seasonal emblems were lion, goat, and serpent. The Chimera was situated in foreign Lycia, but her representation in the arts was wholly Greek, an autonomous tradition, one that did not rely on the written word, was represented in the visual repertory of the Greek vase-painters. The Corinthian type is fixed, after some hesitation, in the 670s BC. The fascination with the monstrous devolved by the end of the century into a decorative Chimera-motif in Corinth. Two vase-painters employed the motif so consistently they are given the pseudonyms the Bellerophon Painter, a fire-breathing lioness was one of the earliest of solar and war deities in Ancient Egypt and influences are feasible. The lioness represented the war goddess and protector of both cultures that would unite as Ancient Egypt, sekhmet was one of the dominant deities in upper Egypt and Bast in lower Egypt. As divine mother, and more especially as protector, for Lower Egypt, Bast became strongly associated with Wadjet, in Etruscan civilization, the Chimera appears in the Orientalizing period that precedes Etruscan Archaic art, that is to say, very early indeed. The Chimera appears in Etruscan wall-paintings of the fourth century BC, in Medieval art, although the Chimera of antiquity was forgotten, chimerical figures appear as embodiments of the deceptive, even satanic forces of raw nature. Provided with a face and a scaly tail, as in Dantes vision of Geryon in Inferno xvii. The myths of the Chimera may be found in the Bibliotheca of Pseudo-Apollodorus, the Iliad by Homer, the Fabulae 57 and 151 by Hyginus, the Metamorphoses, and the Theogony 319ff by Hesiod. Virgil, in the Aeneid employs Chimaera for the name of ship of Gyas in the ship-race. Pliny the Elder cited Ctesias and quoted Photius identifying the Chimera with an area of permanent gas vents that still may be found by hikers on the Lycian Way in southwest Turkey, the vents emit burning methane thought to be of metamorphic origin. The fires of these were landmarks in ancient times and used for navigation by sailors, the Neo-Hittite Chimera from Carchemish, dated to 850–750 BC, which is now housed in the Museum of Anatolian Civilizations, is believed to be a basis for the Greek legend
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East Asian cultural sphere
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The Sinosphere, or East Asian cultural sphere, refers to a grouping of countries and regions in East Asia that were historically influenced by the culture of China. The East Asian cultural sphere shares a Confucian ethical philosophy, Buddhism, political and legal structures, the core regions of the East Asian cultural sphere are Mainland China, Taiwan Island, North Korea, South Korea, Ryukyu Islands, Japan and Vietnam. Although Mongolia and parts of Central Asia are sometimes included and perhaps more on an ethnic basis, the terms East Asian cultural sphere and Chinese character cultural sphere are used interchangeably with Sinosphere but have different denotations. British historian Arnold J. Toynbee listed the Far Eastern civilization as one of the main civilizations outlined in his book and he included Japan and Korea in his Far Eastern civilization, and proposed that it grew out of the Sinic civilization that originated in the Yellow River basin. Toynbee compared the relationship between the Sinic and Far Eastern civilization with that of the Hellenic and Western civilizations, according to Toynbee, the Hellenic and Western civilizations had an apparentation-affiliation relationship, while the Far Eastern world was controlled by the ghost of the Sinic universal state. Japanese historian Nishijima Sadao conceived a Chinese or East Asian cultural sphere largely isolated from other cultures, according to Sadao, this cultural sphere shared the philosophy of Confucianism, the religion of Buddhism, and similar political and social structures. His cultural sphere includes China, Japan, Korea, Vietnam, the American Sinologist and historian Edwin O. Reischauer grouped China, Korea, and Japan together into a cultural sphere that he called the Sinic world. These countries are centralized states that share a Confucian ethical philosophy, Reischauer states that this culture originated in Northern China, and compared the relationship between Northern China and East Asia with that of Greco-Roman civilization and Europe. The elites of East Asia were tied together through a written language based on Chinese characters. Political scientist Samuel P. Huntington considered the Sinic world as one of civilizations in his The Clash of Civilizations. Huntingtons Sinic civilization includes China, North Korea, South Korea, Mongolia, Vietnam, of the many civilizations that Huntington discusses, the Sinic world is the only one that is based on a cultural, rather than religious, identity. Huntingtons theory was that in a post-Cold War world, humanity identify with groups, tribes, ethnic groups, religious communities. Huntington argued that the Sinic world would eventually oppose the Wests hegemony in Asia, countries from the East Asian cultural sphere share a common architectural style stemming from the architecture of ancient China. The countries of China, Japan, Korea, Taiwan, Confucianism focuses on the cultivation of virtue and maintenance of ethics, the most basic of which are rén, yì, and lǐ. Mid-Imperial Chinese philosophy is defined by the development of Neo-Confucianism. During the Tang Dynasty, Buddhism from India also became a prominent philosophical, Neo-Confucianism has its origins in the Tang Dynasty, the Confucianist scholar Han Yu is seen as a forebear of the Neo-Confucianists of the Song Dynasty. The Song Dynasty philosopher Zhou Dunyi is seen as the first true pioneer of Neo-Confucianism, elsewhere in East Asia, Japanese philosophy began to develop as indigenous Shinto beliefs fused with Buddhism, Confucianism and other schools of Chinese philosophy. Similar to Japan, in Korean philosophy elements of Shamanism were integrated into the Neo-Confucianism imported from China, East Asian literary culture was based on the use of Literary Chinese, which became the medium of scholarship and government across the region
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Xian (Taoism)
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The xian archetype is described by Victor H. Mair. They are immune to heat and cold, untouched by the elements and they dwell apart from the chaotic world of man, subsist on air and dew, are not anxious like ordinary people, and have the smooth skin and innocent faces of children. The transcendents live an existence that is best described as spontaneous. They recall the ancient Indian ascetics and holy men known as ṛṣi who possessed similar traits.1994,376 According to the Digital Dictionary of Buddhism, the most famous Chinese compound of xiān is Bāxiān. Other common words include xiānrén, xiānrénzhăng, xiānnǚ, and shénxiān, besides humans, xiān can also refer to supernatural animals. The mythological húlijīng 狐狸精 fox fairy, vixen, witch, enchantress has a name of húxiān 狐仙. The etymology of xiān remains uncertain, the circa 200 CE Shiming, a Chinese dictionary that provided word-pun etymologies, defines xiān as to get old and not die, and explains it as someone who qiān the mountains. Two linguistic hypotheses for the etymology of xian involve the Arabic language, wu and Davis suggested the source was jinn, or jinni genie. The marvelous powers of the Hsien are so like those of the jinni of the Arabian Nights that one wonders whether the Arabic word, jinn, may not be derived from the Chinese Hsien. The word xiān is written with three characters 僊, 仙, or 仚, which combine the logographic radical rén with two phonetic elements, the oldest recorded xiān character 僊 has a xiān phonetic supposedly because immortals could ascend into the heavens. The usual modern xiān character 仙, and its rare variant 仚, have a shān phonetic, for a character analysis, Schipper interprets the human being of the mountain, or alternatively, human mountain. The two explanations are appropriate to these beings, they haunt the mountains, while also embodying nature. The Shijing contains the oldest occurrence of the character 僊, reduplicated as xiānxiān, but when they have drunk too much, Their deportment becomes light and frivolous—They leave their seats, and go elsewhere, They keep dancing and capering. Needham and Wang suggest xian was cognate with wu 巫 shamanic dancing, paper writes, the function of the term xian in a line describing dancing may be to denote the height of the leaps. Since, to live for a time has no etymological relation to xian. The 121 CE Shuowen Jiezi, the first important dictionary of Chinese characters and it defines 僊 as live long and move away and 仚 as appearance of a person on a mountaintop. This section chronologically reviews how Chinese texts describe xian immortals, transcendents, on one the hand, neidan techniques included taixi breath control, meditation, visualization, sexual training, and Tao Yin exercises. On the other hand, waidan techniques for immortality included alchemical recipes, magic plants, rare minerals, herbal medicines, drugs, the earliest representations of Chinese immortals, dating from the Han Dynasty, portray them flying with feathery wings or riding dragons
21.
Zuo zhuan
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It comprises thirty chapters covering a period from 722 to 468 BC, and focuses mainly on political, diplomatic, and military affairs from that era. The Zuo zhuan was, for centuries, the primary text through which the Chinese gained an understanding of their ancient history. The Zuo zhuan is the source of more Chinese sayings and idioms than any other classical work, notwithstanding its prominent position throughout Chinese history as the paragon of Classical Chinese prose, little is known of the Zuo zhuans creation and early history. Its earliest known mention appears in Sima Qians Records of the Grand Historian, the first of Chinas twenty-four dynastic histories, which was completed about 94 BC. Other than his mention in the Analects, nothing is concretely known of Zuo Qiumings life or identity. This traditional assumption that the titles Master Zuo refers to the Zuo Qiuming of the Analects is not based on any specific evidence, in 1792, the scholar Yao Nai wrote, The text did not come from one person. There were repeated accretions and additions, with those of Wu Qi, in the early 1930s, the French Sinologist Henri Maspero performed a detailed textual study of the issue, concluding the Han dynasty forgery theory to be untenable. While Lius hypothesis that the Zuo zhuan was not originally an Annals commentary has been generally accepted, four of the fragments date to the Six Dynasties period, while the other two date to the early Tang dynasty. The oldest known complete Zuo zhuan manuscript is the ancient manuscript scroll preserved at the Kanazawa Bunko Museum in Yokohama, the Zuo zhuan recounts the major political, military, and social events of the Spring and Autumn period, and is famous for its dramatic power and realistic details. The Zuo zhuan originally contained only its content, without any content from or references to the Spring. In the 3rd century AD, the Chinese scholar Du Yu intercalated the Annals into the Zuo zhuan and its overarching theme is that haughty, evil, and stupid individuals generally bring disaster upon themselves, while those who are good, wise, and humble are usually justly rewarded. The Confucian principle of ritual propriety or ceremony is seen as governing all actions, including war, however, the observance of li is never shown as guaranteeing victory, and the Zuo zhuan includes many examples of the good and innocent suffering senseless violence. Much of the Zuo zhuans status as a literary masterpiece stems from its realistic portrayal of a turbulent era marked by violence, political strife, intrigues. The narratives of the Zuo zhuan are highly didactic in nature, several of the Zuo zhuans most famous sections are those dealing with critical historical battles, such as the Battle of Chengpu and the Battle of Bi. The Battle of Chengpu, the first of the Zuo zhuans great battles, on one side were the troops of the powerful State of Chu, from what was then far southern China, led by the Chu prime minister Cheng Dechen. They were opposed by the armies of the State of Jin, led by Chonger, Duke of Jin, one of the most prominent, Chu suffered a disastrous defeat in the battle itself, and it resulted in Chonger being named Hegemon of the various states. Several of the most notable passages in the Zuo zhuan describe succession crises, the best known of these stories is that of Duke Zhuang of Zheng, who ruled the State of Zheng from 743 to 701 BC. Duke Zhuang was born in a manner that startled his mother, a number of Zuo zhuan anecdotes end with brief moral comments or verdicts that are attributed to either Confucius or an unnamed junzi
22.
Investiture of the Gods
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Consisting of 100 chapters, it was first published in book form around the 1550s. The work combines elements of history, folklore, mythology, legends, the story is set in the era of the decline of the Shang dynasty and the rise of the Zhou dynasty. It intertwines numerous elements of Chinese mythology, including deities, immortals, the authorship is attributed to Xu Zhonglin. The novel is a retelling of the overthrow of King Zhòu, the last ruler of the Shang dynasty, by Ji Fa. The story integrates oral and written tales of many Chinese mythological figures who are involved in the struggle as well and these figures include human heroes, immortals and various spirits. Ji Fa, assisted by his strategist Jiang Ziya, rallies an army to overthrow the tyrant and restore peace, Yuanshi Tianzun bestows upon Jiang Ziya the Fengshen Bang, a list that empowers him to invest the gods of Heaven. The heroes of Zhou and some of their enemies from Shang are eventually endowed with heavenly ranking and essentially elevated to their roles as gods. In the novel, there are stories in which many supernatural beings came to the human realm. The following are some of the better known anecdotes from the novel, King Zhou visits the temple of the ancient Chinese goddess Nüwa to worship her. He notices that the statue of the goddess is very attractive, the lewd king spouts blasphemy before the statue, Itd be good if I could marry Her. He writes poems on the walls to express his lust for the goddess and he has offended Nüwa unknowingly and Nüwa foresees that King Zhou is destined to be the last ruler of the Shang dynasty. She sends the year old vixen spirit, nine-headed pheasant spirit and jade pipa spirit to bewitch the king. The king becomes obsessed with the spirits, who disguise themselves as beautiful women, the people suffer under his tyranny and eventually join Ji Fa to rise up and overthrow him. King Zhou places Ji Chang, the Western Duke, under house arrest in Youli for almost seven years, Ji Changs eldest son Boyi Kao comes to Zhaoge to plead with King Zhou to release his father. Daji falls in love with Boyi Kao and requests the king to permit Boyi Kao to teach her how to play the guqin, Daji attempts to seduce Boyi Kao but he rejects and ridicules her. The irate Daji complains to King Zhou that Boyi Kao molested her, the king is furious and he has Boyi Kao executed, minced into pieces and made into meat pies, and served to his father. Ji Chang knows divination and has already foreseen his sons fate and he suppresses his sorrow and consumes the meat cakes. After that incident, King Zhou lowers his guard against Ji Chang, Ji Chang builds up his forces and plans to avenge his son
23.
Emperor Wu of Han
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Emperor Wu of Han, born Liu Che, courtesy name Tong, was the seventh emperor of the Han dynasty of China, ruling from 141–87 BC. His reign lasted 54 years — a record not broken until the reign of the Kangxi Emperor more than 1,800 years later. His reign resulted in vast territorial expansion, development of a strong and centralized state resulting from his governmental re-organization and it was also during his reign that cultural contact with western Eurasia was greatly increased, directly or indirectly. Many new crops and other items were introduced to China during his reign, Emperor Wu successfully repelled the nomadic Xiongnu from systematically raiding northern China, and dispatched his envoy Zhang Qian in 139 BC to seek an alliance with the Yuezhi of Kangju. This resulted in further missions to Central Asia, michael Loewe called the reign of Emperor Wu the high point of Modernist policies, looking back to adapt ideas from the pre-Han period. His policies and most trusted advisers were Legalist, favoring adherents of Shang Yang and these reforms had an enduring effect throughout the existence of imperial China and an enormous influence on neighboring civilizations. Emperor Wu was also known for his employment of shaman advisers, the personal name of Emperor Wu was Liu Che. The use of Han in referring to emperor Wu is a reference to the Han dynasty of which he was a part. His family name is Liu, the family or clan of the Han dynasty shared the family name of Liu, the family name of Liu Bang. The character Di is a title, this is the Chinese word which in imperial history of China means emperor, the character Wu literally means martial or warlike, but is also related to the concept of a particular divinity in the historical Chinese religious pantheon existing at that time. Combined, Wu plus di makes the name Wudi, the posthumous name used for historical and for religious purposes. One of Han Wudis innovations was the practice of changing names every so many years. Thus, the practice for dating years during the reign of Wudi came to be the nth year of the, when they got close to Han borders, She assassinated the general and claimed to Emperor Wu that he had defeated Joseon in battle. Emperor Wu, unaware of his deception, made him the commander of the Commandery of Liaodong. King Ugeo, offended, made a raid on Liaodong and killed She, in response, Emperor Wu commissioned a two-pronged attack against Joseon. Initially, Joseon offered to become a vassal, but peace negotiations broke down by the Chinese forces refusal to let a Joseon force escort its crown prince to Changan to pay tribute to Emperor Wu, Han took over the Joseon lands in 108 BC and established four commanderies. Also in 109 BC, Emperor Wu sent a force against the Kingdom of Dian. When the King of Dian surrendered, it was incorporated into Han territory with the King of Dian being permitted to keep his traditional authority, Emperor Wu established five commanderies over Dian and the other nearby kingdoms
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Sima Qian
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Sima Qian, formerly romanized Ssu-ma Chien, was a Chinese historian of the Han dynasty. Sima Qian was born at Xiayang in Zuopingyi around 145 BC, Simas precise year of birth is still debated, but it is generally agreed that he lived most of his life during the reign of the Emperor Wu whose long reign lasted from 141-87 BC. His father, Sima Tan, around 136 BC received an appointment to the relatively low-ranking position of grand historian. The grand historians primary duty was to formulate the yearly calendar, identifying which days were ritually auspicious or inauspicious, and present it to the emperor prior to New Years Day. Besides these duties, the historian was also to travel with the emperor for important rituals. By his account, by the age of ten Sima was able to read the old writings and was considered to be a promising scholar, Sima grew up in a Confucian environment, and Sima always regarded his historical work as an act of Confucian filial piety to his father. In 126 BC, around the age of twenty, Sima Qian began a tour around China as it existed in the Han dynasty. He then went to seek the place of the legendary Xia dynasty rulers Yu on Mount Kuaiji. He then went north to Huaiyin to see the grave of Han dynasty general Han Xin, then continued north to Qufu, the hometown of Confucius, where he studied ritual and other traditional subjects. After his travels, Sima was chosen to be a Palace Attendant in the government, Sima married young and had one daughter. In 110 BC, at the age of thirty-five, Sima Qian was sent westward on an expedition against some barbarian tribes. That year, his father ill and could not attend the Imperial Feng Sacrifice. Suspecting his time was running out, he summoned his son home to complete the historical work he had begun. Sima Tan wanted to follow the Annals of Spring and Autumn - the first chronicle in the history of Chinese literature, fueled by his fathers inspiration, Sima Qian started to compile Shiji, which became known in English as the Records of the Grand Historian, in 109 BC. Three years after the death of his father, Sima Qian assumed his fathers position as Court Astrologer. In 105 BC, Sima was among the chosen to reform the calendar. As a senior official, Sima was also in the position to offer counsel to the emperor on general affairs of state. In 99 BC, Sima Qian became embroiled in the Li Ling affair, Emperor Wu attributed the defeat to Li Ling, with all government officials subsequently condemning him for it
25.
Giraffe
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The giraffe is a genus of African even-toed ungulate mammals, the tallest living terrestrial animals and the largest ruminants. The genus consists of eleven or more species including Giraffa camelopardalis, seven of these species are extinct, prehistoric species known from fossils, though numerous subspecies have been described and its taxonomy is not definitively set. Indeed, research into the mitochondrial and nuclear DNA of Giraffa has suggested to recognize four to six extant species. The giraffes chief distinguishing characteristics are its long neck and legs, its horn-like ossicones. It is classified under the family Giraffidae, along with its closest extant relative, each of the four species is distinguished by its coat patterns and genetics. Its scattered range extends from Chad in the north to South Africa in the south, Giraffes usually inhabit savannahs and woodlands. Their food source is leaves, fruits and flowers of plants, primarily acacia species. Giraffes may be preyed on by lions, leopards, spotted hyenas, Giraffes live in herds of related females and their offspring, or bachelor herds of unrelated adult males, but are gregarious and may gather in large aggregations. Males establish social hierarchies through necking, which are combat bouts where the neck is used as a weapon, dominant males gain mating access to females, which bear the sole responsibility for raising the young. The giraffe has intrigued various cultures, both ancient and modern, for its appearance, and has often been featured in paintings, books. It is classified by the International Union for Conservation of Nature as Vulnerable to extinction, the name giraffe has its earliest known origins in the Arabic word zarāfah, perhaps borrowed from the animals Somali name geri. The Arab name is translated as fast-walker, there were several Middle English spellings, such as jarraf, ziraph, and gerfauntz. The Italian form giraffa arose in the 1590s, the modern English form developed around 1600 from the French girafe. Camelopard is an archaic English name for the giraffe deriving from the Ancient Greek for camel and leopard, referring to its camel-like shape, living giraffes were originally classified as one species by Carl Linnaeus in 1758. He gave it the binomial name Cervus camelopardalis, morten Thrane Brünnich classified the genus Giraffa in 1772. The species name camelopardalis is from Latin, the giraffe belongs to the suborder Ruminantia. Many ruminants have been described from the mid-Eocene in Central Asia, Southeast Asia, the earliest ruminants date back to about 50 million years ago. The Rumanantia arose from early artiodactyls, which experienced adaptive radiation in the middle Eocene period that led to related to herbivory
26.
Zheng He
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Zheng He, formerly romanized as Cheng Ho, was a Hui Chinese mariner, explorer, diplomat, and fleet admiral during Chinas early Ming dynasty. Born Ma He, Zheng commanded expeditionary voyages to Southeast Asia, South Asia, Western Asia and his larger ships stretched 120 meters in length. These carried hundreds of sailors on four tiers of decks, as a favorite of the Yongle Emperor, whose usurpation he assisted, Zheng He rose to the top of the imperial hierarchy and served as commander of the southern capital Nanjing. A trilingual stele left by the navigator was discovered on the island of Sri Lanka shortly thereafter, Zheng He was the second son of a family from Kunyang, Yunnan. He was originally born with the name Ma He and he had four sisters and one older brother. Zheng He was born into a Muslim family, however, his religious beliefs became all-embracing and eclectic in his adulthood. He was a great-great-great-grandson of Sayyid Ajjal Shams al-Din Omar, a Persian who served in the administration of the Mongol Empire and was the governor of Yunnan during the early Yuan dynasty and his great-grandfather was named Bayan and may have been stationed at a Mongol garrison in Yunnan. His grandfather carried the title hajji and his father had the surname Ma and the title hajji. The title suggests that they had made the pilgrimage to Mecca and it also suggests that Zheng He may have had Mongol and Arab ancestry and that he could speak Arabic. In the autumn of 1381, a Ming army invaded and conquered Yunnan, in 1381, Ma Hajji died in the fighting between the Ming armies and Mongol forces. Dreyer states that Zheng Hes father died at age 39 while resisting the Ming conquest, Levathes states Zheng Hes father died at age 37, but it is unclear if he was helping the Mongol army or just caught in the onslaught of battle. Wenming, the oldest son, buried their father outside of Kunming, in his capacity as Admiral, Zheng He had an epitaph engraved in honor of his father, composed by the Minister of Rites Li Zhigang on the Duanwu Festival of the 3rd year in the Yongle era. Zheng He was captured by the Ming armies at Yunnan in 1381, General Fu Youde saw Zheng He on a road and approached him in order to inquire about the location of the Mongol pretender. Zheng He responded defiantly by saying that the Mongol pretender had jumped into a lake, afterwards, the general took him prisoner. The young Zheng He was soon castrated before being placed in servitude of the Prince of Yan, however, Levathes has stated that he was castrated in 1385. He was sent to serve in the household of Zhu Di, the Prince of Yan and he was 10 years old when he entered into the service of the Prince of Yan. Zhu Di was eleven years older than Zheng He, since 1380, the prince had been governing Beiping, which was located near the northern frontier where the hostile Mongol tribes were situated. Zheng He would spend his life as a soldier on the northern frontier
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Treasure voyages
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In Chinese history, the treasure voyages were the seven Ming-era maritime voyages of the treasure fleet between 1405 and 1433. The Yongle Emperor initiated the construction of the fleet in 1403. The grand project resulted in seven far-reaching ocean voyages to the territories and islands in and around the South China Sea, the Indian Ocean. Admiral Zheng He was commissioned to command the fleet for the expeditions. Six of the voyages occurred during the Yongle reign, while the seventh voyage occurred under the Xuande reign, the first three voyages reached up to Calicut on Indias southwestern coast, while the fourth voyage went as far as Hormuz in the Persian Gulf. Afterwards, the fleet made voyages farther away to the Arabian Peninsula, the Chinese expeditionary fleet was heavily militarized and carried great amounts of treasure, which served to project Chinese power and wealth to the known world. They brought back many foreign ambassadors whose kings and rulers were willing to declare themselves tributaries of China, the treasure voyages were commanded and overseen by the eunuch establishment whose political influence was heavily dependent on imperial favor. However, within Ming Chinas imperial state system, the government were the primary political opponents of the eunuchs. Around the end of the voyages, the civil government gained the upper hand within the state bureaucracy. Over the course of the voyages of the early 15th century, Ming China became the pre-eminent naval power by projecting its sea-power further to the south. Under the reign of the Yongle Emperor, Ming China underwent a military expansionism that also included the treasure voyages, in 1403, the Yongle Emperor issued an imperial order to start the immense construction project of the treasure fleet. Zheng He was ordered to initiate the construction of the fleet, the treasure fleet was known as the Xiafan Guanjun in Chinese sources. It would come to many trading ships, warships. Many of the ships were built at the Longjiang shipyard. All of the ships were built there too. The shipyard was located on the Qinhuai River near Nanjing, where it flows into the Yangtze River, many trees were cut along the Min River and upper reaches of the Yangtze to supply the necessary resources for the construction of the fleet. The Yongle Emperor appointed Admiral Zheng He to command the treasure fleet and he placed great trust in Admiral Zheng He, even giving him blank scrolls with the imperial seal so the admiral could issue imperial orders at sea. In the third month of 1405, a preliminary order was issued for Zheng He
28.
Somalia
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Somalia, officially the Federal Republic of Somalia, is a country located in the Horn of Africa. It is bordered by Ethiopia to the west, Djibouti to the northwest, the Gulf of Aden to the north, the Indian Ocean to the east, Somalia has the longest coastline on Africas mainland, and its terrain consists mainly of plateaus, plains and highlands. Climatically, hot conditions prevail year-round, with monsoon winds. Somalia has an population of around 12.3 million. Around 85% of its residents are ethnic Somalis, who have inhabited the northern part of the country. Ethnic minorities are largely concentrated in the southern regions, the official languages of Somalia are Somali and Arabic, both of which belong to the Afroasiatic family. Most people in the country are Muslim, with the majority being Sunni, in antiquity, Somalia was an important commercial centre. It is among the most probable locations of the fabled ancient Land of Punt, during the Middle Ages, several powerful Somali empires dominated the regional trade, including the Ajuran Empire, the Adal Sultanate, the Warsangali Sultanate, and the Geledi Sultanate. The toponym Somalia was coined by the Italian explorer Luigi Robecchi Bricchetti, Italian occupation lasted until 1941, yielding to British military administration. British Somaliland would remain a protectorate, while Italian Somaliland in 1949 became a United Nations Trusteeship under Italian administration, in 1960, the two regions united to form the independent Somali Republic under a civilian government. The Supreme Revolutionary Council seized power in 1969 and established the Somali Democratic Republic, led by Mohamed Siad Barre, this government later collapsed in 1991 as the Somali Civil War broke out. Various armed factions began competing for influence in the power vacuum, during this period, due to the absence of a central government, Somalia was a failed state, and residents returned to customary and religious law in most regions. A few autonomous regions, including the Somaliland and Puntland administrations emerged in the north, the early 2000s saw the creation of fledgling interim federal administrations. The Transitional National Government was established in 2000, followed by the formation of the Transitional Federal Government in 2004, in 2006, the TFG, assisted by Ethiopian troops, assumed control of most of the nations southern conflict zones from the newly formed Islamic Courts Union. The ICU subsequently splintered into more radical groups such as Al-Shabaab, by mid-2012, the insurgents had lost most of the territory that they had seized. In 2011–2012, a political process providing benchmarks for the establishment of permanent democratic institutions was launched, within this administrative framework a new provisional constitution was passed in August 2012, which reformed Somalia as a federation. Somalia has maintained an informal economy, mainly based on livestock, remittances from Somalis working abroad, Somalia has been inhabited since at least the Paleolithic. During the Stone Age, the Doian and Hargeisan cultures flourished here, the oldest evidence of burial customs in the Horn of Africa comes from cemeteries in Somalia dating back to the 4th millennium BCE
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Maritime history of Somalia
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Maritime history of Somalia refers to the seafaring tradition of the Somali people. It includes various stages of Somali navigational technology, shipbuilding and design, in antiquity, the ancestors of the Somali people were an important link in the Horn of Africa connecting the regions commerce with the rest of the ancient world. This tradition of trade was maintained in the early modern period by later Somali states such as the Gobroon Dynasty. This trade network continued all the way into the classical era, Somali sailors used the ancient Somali maritime vessel known as the beden to transport their cargo. However, they continued to trade in the cities of the Somali peninsula. The Indian merchants for centuries brought large quantities of cinnamon from Ceylon and this is said to have been the best kept secret of the Arab and Somali merchants in their trade with the Roman and Greek world. The Romans and Greeks believed the source of cinnamon to have been the Somali peninsula but in reality, Somali sailors were aware of the regions monsoons, and used them to link themselves with the port cities of the Indian Ocean and the Red Sea. They also developed a way of defining the islands of the Indian Ocean in their navigational reach. They would name archipelagos or groups of islands after the most important island there, from the Somali point of view. In the 16th century, Duarte Barbosa noted that ships from the Kingdom of Cambaya in India sailed to Mogadishu with fabric and spices, for which they in return received gold, wax. Trade with the Hormuz went both ways, and Jewish merchants brought their Indian textile and fruit to the Somali coast in exchange for grain, trading relations were established with Malacca in the 15th century, with cloth, ambergris and porcelain being the main commodities exchanged. In the early period, successor states of the Adal and Ajuran empires began to flourish in Somalia. The rise of the 19th century Gobroon Dynasty in particular saw a rebirth in Somali maritime enterprise, during this period, the Somali agricultural output to Arabian markets was so great that the coast of Somalia came to be known as the Grain Coast of Yemen and Oman. Somali merchants also operated factories on the Eritrean coast. During the brief period of imperial hegemony over Somalia, Somali sailors and traders frequently joined British and other European ships to the Far East, Europe, Somalia in the pre-civil war period possessed the largest merchant fleet in the Muslim world. It consisted of 12 oil tankers,15 bulk ore carriers, in ancient times, naval engagements between buccaneers and merchant ships were very common in the Gulf of Aden. In the late period, Somali navies regularly engaged their Portuguese counterparts at sea. These tensions significantly worsened during the 16th century, bey agreed and was joined by a Somali fleet, which began attacking Portuguese colonies in Southeast Africa
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Nanjing
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Nanjing has a prominent place in Chinese history and culture, having served as the capitals of various Chinese dynasties, kingdoms and republican governments dating from the 3rd century CE to 1949. When being the capital of a state, for instance, the ROC, Nanjing is particularly known as Jinling or Ginling and the old name has been used since the Warring States period in Zhou Dynasty. Located in Yangtze River Delta area and the center of east China and it has also been awarded the title of 2008 Habitat Scroll of Honour of China, Special UN Habitat Scroll of Honour Award and National Civilized City. Nanjing boasts many high-quality universities and research institutes, with the number of universities listed in 100 National Key Universities ranking third, the ratio of college students to total population ranks No.1 among large cities nationwide. Nanjing is one of the three Chinese top research centers according to Nature Index, Key cultural facilities include Nanjing Library, Nanjing Museum and Art Museum. Archaeological discovery shows that Nanjing Man lived in more than 500 thousand years ago, zun, a kind of wine vessel, was found to exist in Beiyinyangying culture of Nanjing in about 5000 years ago. According to a legend quoted by an artist in Ming dynasty, Chen Yi, Fuchai, King of the State of Wu, later in 473 BCE, the State of Yue conquered Wu and constructed the fort of Yuecheng on the outskirts of the present-day Zhonghua Gate. In 333 BCE, after eliminating the State of Yue, the State of Chu built Jinling Yi in the part of present-day Nanjing. It was renamed Moling during reign of Qin Shi Huang, since then, the city experienced destruction and renewal many times. Nanjing was later the city of Danyang Prefecture, and had been the capital city of Yangzhou for about 400 years from late Han to early Tang. This city would soon play a role in the following centuries. Shortly after the unification of the region, the Western Jin dynasty collapsed, First the rebellions by eight Jin princes for the throne and later rebellions and invasion from Xiongnu and other nomadic peoples that destroyed the rule of the Jin dynasty in the north. Its the first time that the capital of the moved to southern part. During the period of North–South division, Nanjing remained the capital of the Southern dynasties for more than two and a half centuries, during this time, Nanjing was the international hub of East Asia. Based on historical documents, the city had 280,000 registered households, assuming an average Nanjing household had about 5.1 people at that time, the city had more than 1.4 million residents. As the old capital of China, many legendary stories happened here, residents in Nanjing all have the warmest affection for this city. Throughout glory and darkness in past centuries, Nanjing becomes a low-key city, GDP growth rate significantly exceeds the average rate in China for decades, which also maintain a fast developing model. Possibly the best preserved of them is the ensemble of the Tomb of Xiao Xiu, the period of division ended when the Sui Dynasty reunified China and almost destroyed the entire city, turning it into a small town
31.
Tessellation
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A tessellation of a flat surface is the tiling of a plane using one or more geometric shapes, called tiles, with no overlaps and no gaps. In mathematics, tessellations can be generalized to higher dimensions and a variety of geometries, a periodic tiling has a repeating pattern. The patterns formed by periodic tilings can be categorized into 17 wallpaper groups, a tiling that lacks a repeating pattern is called non-periodic. An aperiodic tiling uses a set of tile shapes that cannot form a repeating pattern. In the geometry of higher dimensions, a space-filling or honeycomb is called a tessellation of space. A real physical tessellation is a made of materials such as cemented ceramic squares or hexagons. Such tilings may be decorative patterns, or may have such as providing durable and water-resistant pavement. Historically, tessellations were used in Ancient Rome and in Islamic art such as in the decorative geometric tiling of the Alhambra palace, in the twentieth century, the work of M. C. Escher often made use of tessellations, both in ordinary Euclidean geometry and in geometry, for artistic effect. Tessellations are sometimes employed for decorative effect in quilting, Tessellations form a class of patterns in nature, for example in the arrays of hexagonal cells found in honeycombs. Tessellations were used by the Sumerians in building wall decorations formed by patterns of clay tiles, decorative mosaic tilings made of small squared blocks called tesserae were widely employed in classical antiquity, sometimes displaying geometric patterns. In 1619 Johannes Kepler made a documented study of tessellations. He wrote about regular and semiregular tessellations in his Harmonices Mundi, he was possibly the first to explore and to explain the structures of honeycomb. Some two hundred years later in 1891, the Russian crystallographer Yevgraf Fyodorov proved that every periodic tiling of the features one of seventeen different groups of isometries. Fyodorovs work marked the beginning of the mathematical study of tessellations. Other prominent contributors include Shubnikov and Belov, and Heinrich Heesch, in Latin, tessella is a small cubical piece of clay, stone or glass used to make mosaics. The word tessella means small square and it corresponds to the everyday term tiling, which refers to applications of tessellations, often made of glazed clay. Tessellation or tiling in two dimensions is a topic in geometry that studies how shapes, known as tiles, can be arranged to fill a plane without any gaps, according to a given set of rules
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Chinese dragon
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Chinese dragons are legendary creatures in Chinese mythology and Chinese folklore. The dragons have many forms such as turtles, fish, and imaginary. Chinese dragons traditionally symbolize potent and auspicious powers, particularly control over water, rainfall, typhoons, the dragon is also a symbol of power, strength, and good luck for people who are worthy of it. With this, the Emperor of China usually used the dragon as a symbol of his imperial power and strength. In Chinese daily language, excellent and outstanding people are compared to a dragon, while people with no achievements are compared with other, disesteemed creatures. A number of Chinese proverbs and idioms feature references to a dragon, historically, the dragon was associated with the Emperor of China and used a symbol to represent imperial power. The founder of Han dynasty Liu Bang claimed that he was conceived after his mother dreamt of a dragon, during the Tang dynasty, Emperors wore robes with dragon motif as an imperial symbol, and high officials might also be presented with dragon robes. In the Yuan dynasty, the two-horned five-clawed dragon was designated for use by the Son of Heaven or Emperor only, similarly during the Ming and Qin dynasty, the five-clawed dragon was strictly reserved for use by the Emperor only. The dragon in the Qing dynasty appeared on the first Chinese national flag, the dragon is sometimes used in the West as a national emblem of China. However, this usage within either the Peoples Republic of China or the Republic of China on Taiwan as the symbol of nation is not common, instead, it is generally used as the symbol of culture. In Hong Kong, the dragon was on the Coat of arms of Hong Kong during colonial time, now it is part of the design of Brand Hong Kong, a symbol used to promote Hong Kong as an international brand name. The dragon is the symbol of Chinese emperor in many dynasties, during the Qing dynasty, the Azure Dragon was featured on the first Chinese national flag, until Qing collapsed. It featured shortly again on the Twelve Symbols national emblem, which was used during the Republic of China, the ancient Chinese self-identified as the descendants of the dragon because the Chinese dragon is an imagined reptile that represents evolution from the ancestors and qi energy. Some of the earliest Dragon artifacts are the pig dragon carvings from the Hongshan culture, the coiled dragon or snake form played an important role in early Chinese culture. The character for dragon in the earliest Chinese writing has a coiled form. Ancient Chinese referred to unearthed dinosaur bones as dragon bones and documented them as such, for example, Chang Qu in 300 BC documents the discovery of dragon bones in Sichuan. The modern Chinese word for dinosaur is konglong, and villagers in central China have long unearthed fossilized dragon bones for use in traditional medicines, the binomial name for a variety of dinosaurs discovered in China, Mei long, in Chinese means sleeping dragon. From its origins as totems or the depiction of natural creatures
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Antler
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Antlers are extensions of the skull grown by members of the deer family. They are not true bone structures but they grow in symmetrical pairs. In many temperate species, antlers are shed and regrow each year. Antler comes from the Old French antoillier possibly from some form of an unattested Latin word *anteocularis, the ancestors of deer had tusks. Antlers are usually only on males. Only reindeer have antlers on the females, and these are smaller than those of the males. Nevertheless, fertile does from other species of deer have the capacity to produce antlers on occasion, the horns of a pronghorn meet some of the criteria of antlers, but are not considered true antlers because they contain keratin. Each antler grows from an attachment point on the skull called a pedicle, while an antler is growing, it is covered with highly vascular skin called velvet, which supplies oxygen and nutrients to the growing bone. Antlers are considered one of the most exaggerated cases of secondary sexual traits in the animal kingdom. Growth occurs at the tip, and is initially cartilage, which is replaced by bone tissue. Once the antler has achieved its full size, the velvet is lost and this dead bone structure is the mature antler. In most cases, the bone at the base is destroyed by osteoclasts, in most arctic and temperate-zone species, antler growth and shedding is annual, and is controlled by the length of daylight. Although the antlers are regrown each year, their size varies with the age of the animal in many species, increasing annually over several years before reaching maximum size. In tropical species, antlers may be shed at any time of year, some equatorial deer never shed their antlers. Antlers function as weapons in combats between males, which cause serious wounds, and as dominance and sexual displays. The principal means of evolution of antlers is sexual selection, which operates via two mechanisms, male-to-male competition and female mate choice, male-male competition can take place in two forms. Males with the largest antlers are more likely to obtain mates and achieve the highest fertilization success due to their competitiveness, dominance and high phenotypic quality. Whether this is a result of fighting or display, or of female choosiness differs depending on the species as the shape, size
34.
Asian carp
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Several species of heavy-bodied cyprinid fishes are collectively known in the United States as Asian carp. Cyprinids from the Indian subcontinent, for example, catla and mrigal are not included in this classification, largescale silver carp, a more southern species, is native to Vietnam and is cultivated there. Grass, silver, bighead, and black carp are known as the Four Domesticated Fish in China and are the most important freshwater fish species for food, bighead and silver carp are the most important fish, worldwide, in terms of total aquaculture production. Common carp and crucian carp are also common foodfishes in China, goldfish, though, are cultivated mainly as pet fish. Common carp are native to both Eastern Europe and Western Asia, so they are called a Eurasian carp. A long tradition of Asian carp exists in Chinese culture and literature, at the Yellow River at Henan is a waterfall called the Dragon Gate. It is said that if certain carp called yulong can climb the cataract, every year in the third month of spring, they swim up from the sea and gather in vast numbers in the pool at the foot of the falls. It used to be said that only 71 could make the climb in any year, when the first succeeded, then the rains would begin to fall. This Dragon Gate was said to have created after the flood by the god-emperor Yu. It was so famous that throughout China was a common saying, Henan is not the only place where this happens. Many other waterfalls in China also have the name Dragon Gate, other famous Dragon Gates are on the Wei River where it passes through the Lung Sheu Mountains and at Tsin in Shanxi Province. It is therefore an idiom used to encourage students or children to achieve success through hard work. This symbolic image, as well as the image of itself, has been one of the most popular themes in Chinese paintings. The fish is colored in gold or pink, shimmering with an unmistakably auspicious tone. Yuquan, one of the scenic spots in Hangzhou, has a large fish pond alive with hundreds of carp of various colors. A three-character inscription, Yu-Le-Guo, meaning fish’s paradise, is set above one end of the pond in the calligraphy of a famous gentry-scholar of the late Ming Dynasty named Dong Qichang, many tourists feed the fish with bread crumbs. Among the various kinds of carp, the carp is least expensive in China. The grass carp is still a main delicacy in Hangzhou cuisine, the fish is normally served with a vinegar-based sweet-and-sour sauce
35.
Wu Xing
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The Five Phases are Wood, Fire, Earth, Metal, and Water. This order of presentation is known as the generation sequence. In the order of mutual overcoming, they are Wood, Earth, Water, Fire, the system of five phases was used for describing interactions and relationships between phenomena. The system is used as a reference in some forms of complementary and alternative medicine. Xing of Wu Xing means moving, a planet is called a star in Chinese. Wu Xing originally refers to the five planets that create five dimensions of earth life. Wu Xing is also translated as Five Elements and this is used extensively by many including practitioners of Five Element acupuncture. This translation arose by analogy with the Western system of the four elements. By the same token, Mù is thought of as Tree rather than Wood, the word element is thus used within the context of Chinese medicine with a different meaning to its usual meaning. It should be recognized that the phase, although commonly preferred, is not perfect. Phase is a translation for the five seasons mentioned below. Manfred Porkert attempts to resolve this by using Evolutive Phase for 五行 Wǔ Xíng and Circuit Phase for 五運 Wǔ Yùn, some of the Mawangdui Silk Texts also present the Wu Xing as five virtues or types of activities. Within Chinese medicine texts the Wu Xing are also referred to as Wu Yun or a combination of the two characters these emphasise the correspondence of five elements to five seasons, another tradition refers to the Wǔ Xíng as Wǔ Dé, the Five Virtues. Wood parts Earth Earth dams Water Water extinguishes Fire Fire melts Metal Metal chops Wood This cycle might also be called controls, according to Wu Xing theory, the structure of the cosmos mirrors the five phases. Each phase has a series of associations with different aspects of nature. In the ancient Chinese form of known as Feng Shui practitioners all based their art. All of these phases are represented within the trigrams, associated with these phases are colors, seasons and shapes, all of which are interacting with each other. Based on a directional energy flow from one phase to the next
36.
Chinese mythology
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Chinese mythology includes creation myths and legends, such as myths concerning the founding of Chinese culture and the Chinese state. As in many mythologies, Chinese mythology has in the past been believed to be, at least in part. Some myths are widely shared across multiple ethnic groups, but may exist as versions with some differences, historians have written evidence of Chinese mythological symbolism from the 12th century BC in the Oracle bone script. Legends were passed down for over a thousand years before being written in such as Classic of Mountains. Other myths continued to be passed down through oral traditions like theater, imperial historical documents and philosophical canons such as Book of Rites, Records of the Grand Historian, Book of Documents, and Lüshi Chunqiu all contain Chinese myths. Some myths survive in theatrical or literary formats as plays or novels, books in the shenmo genre of vernacular fiction revolve around gods and monsters. Examples include, Shangdi, also sometimes Huángtiān Dàdì, appeared as early as the Shang dynasty, in later eras, he was more commonly referred to as Huángtiān Shàngdì. The use of Huángtiān Dàdì refers to the Jade Emperor and Tian, Yu Di appeared in literature after the establishment of Taoism in China, his appearance as Yu Huang dates back to beyond the times of Yellow Emperor, Nüwa, or Fuxi. Tian appeared in literature c.700 BC, possibly earlier as dating depends on the date of the Shujing, there are no creation-oriented narratives for Tian. The qualities of Tian and Shangdi appear to have merged in later literature and are now worshiped as one entity in, for example, the extent of the distinction between Tian and Shangdi is debated. Nüwa appeared in no earlier than c.350 BC. Her companion, Fuxi, was her brother and husband and they are sometimes worshiped as the ultimate ancestor of all humankind, and are often represented as half-snake, half-humans. It is sometimes believed that Nüwa molded humans from clay for companionship and she repaired the sky after Gong Gong damaged the pillar supporting the heavens. Pangu, written about by Taoist author Xu Zheng c.200 AD, was claimed to be the first sentient being and creator, “making the heavens and these legendary rulers ruled between c.2850 BC to 2205 BC, before the Xia dynasty. The list of names comprising the Three August Ones and Five Emperors vary widely among sources, Emperor Ku, great-grandson of the Huang Emperor and nephew of Zhuanxu. Yao, son of Ku, Yaos elder brother succeeded Ku, Shun, successor of Yao, who passed over his own son and made Shun his successor because of Shuns ability and morality. These rulers are generally regarded as morally upright and benevolent, examples to be emulated by latter day kings, historically, when Qin Shi Huang united China in 221 BC, he felt that his achievements had surpassed those of all the rulers who had gone before him. He combined the ancient titles of Huáng and Dì to create a new title, Huángdì, Shun passed on his place as emperor to Yu the Great
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Chinese Buddhism
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Chinese Buddhism has shaped Chinese culture in a wide variety of areas including art, politics, literature, philosophy, medicine, and material culture. Chinese Buddhism is also marked by the interaction between Indian religions, Nepalese religion Chinese religion, and Taoism, various legends tell of the presence of Buddhism in Chinese soil in very ancient times. Nonetheless, the consensus is that Buddhism first came to China in the first century CE during the Han dynasty. Generations of scholars have debated whether Buddhist missionaries first reached Han China via the maritime or overland routes of the Silk Road, after entering into China, Buddhism blended with early Daoism and Chinese traditional esoteric arts and its iconography received blind worship. A number of accounts in historical Chinese literature have led to the popularity of certain legends regarding the introduction of Buddhism into China. According to the most popular one, Emperor Ming of Han precipitated the introduction of Buddhist teachings into China, the next day he asked his officials, What god is this. The emperor then sent an envoy to Tianzhu to inquire about the teachings of the Buddha, Buddhist scriptures were said to have been returned to China on the backs of white horses, after which White Horse Temple was named. Two Indian monks also returned with them, named Dharmaratna and Kaśyapa Mātaṅga, however, neither the Shiji nor Book of Han histories of Emperor Wu mentions a golden Buddhist statue. The first documented translation of Buddhist scriptures from various Indian languages into Chinese occurs in 148 CE with the arrival of the Parthian prince-turned-monk An Shigao, an Shigao translated Buddhist texts on basic doctrines, meditation, and abhidharma. An Xuan, a Parthian layman who worked alongside An Shigao, Mahāyāna Buddhism was first widely propagated in China by the Kushan monk Lokakṣema, who came from the ancient Buddhist kingdom of Gandhāra. Lokakṣema translated important Mahāyāna sūtras such as the Aṣṭasāhasrikā Prajñāpāramitā Sūtra, as well as rare, early Mahāyāna sūtras on topics such as samādhi and these translations from Lokakṣema continue to give insight into the early period of Mahāyāna Buddhism. Harrison points to the enthusiasm in the Lokakṣema sūtra corpus for the ascetic practices, for dwelling in the forest. The Dharmaguptakas made more efforts than any other sect to spread Buddhism outside India, to such as Afghanistan, Central Asia, and China. Therefore, most countries which adopted Buddhism from China, also adopted the Dharmaguptaka vinaya and ordination lineage for bhikṣus, warder, in some ways in those East Asian countries, the Dharmaguptaka sect can be considered to have survived to the present. They appear to have carried out a vast circling movement along the routes from Aparānta north-west into Iran. The Mahīśāsakas and Kāśyapīyas appear to have followed them across Asia into China, for the earlier period of Chinese Buddhism it was the Dharmaguptakas who constituted the main and most influential school, and even later their Vinaya remained the basis of the discipline there. Initially, Buddhism in China faced a number of difficulties in becoming established, the concept of monasticism and the aversion to social affairs seemed to contradict the long-established norms and standards established in Chinese society. Gentry Buddhism was a medium of introduction for the beginning of Buddhism in China, it gained imperial, by the early 5th century Buddhism was established in south China
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Chinese garden
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The Chinese garden is a landscape garden style which has evolved over three thousand years. They create a miniature landscape, which is meant to express the harmony that should exist between man and nature. The earliest recorded Chinese gardens were created in the valley of the Yellow River and these gardens were large enclosed parks where the kings and nobles hunted game, or where fruit and vegetables were grown. Early inscriptions from this period, carved on tortoise shells, have three Chinese characters for garden, you, pu and yuan and you was a royal garden where birds and animals were kept, while pu was a garden for plants. During the Qin Dynasty, yuan became the character for all gardens, a famous royal garden of the late Shang dynasty was the Terrace, Pond and Park of the Spirit built by King Wenwang west of his capital city, Yin. The immaculate cranes have plumes of a brilliant white, the Emperor makes his promenade to the Pond of the Spirit, The water is full of fish, who wriggle. - translation in Jardins de Chine, ou la quête du paradis Another early royal garden was Shaqui, or the Dunes of Sand, built by the last Shang ruler, King Zhou. It was composed of a terrace, or tai, which served as an observation platform in the center of a large square park. It was described in one of the classics of Chinese literature. According to the Shiji, one of the most famous features of this garden was the Wine Pool, a large pool, big enough for several small boats, was constructed on the palace grounds, with inner linings of polished oval shaped stones from the sea shores. The pool was filled with wine. A small island was constructed in the middle of the pool, where trees were planted, King Zhou and his friends and concubines drifted in their boats, drinking the wine with their hands and eating the roasted meat from the trees. Later Chinese philosophers and historians cited this garden as an example of decadence, during the Spring and Autumn period, in 535 BC, the Terrace of Shanghua, with lavishly decorated palaces, was built by King Jing of the Zhou dynasty. In 505 BC, a more elaborate garden, the Terrace of Gusu, was begun. It was located on the side of a mountain, and included a series of terraces connected by galleries, from the highest terrace, a view extended as far as Lake Tai, the Great Lake. An ancient Chinese legend played an important part in early garden design, on this island were palaces of gold and silver, with jewels on the trees. There was no pain, no winter, wine glasses and rice bowls were always full, and fruits, in 221 BC, Ying Zheng, the King of Qin conquered other rival states and unified China under the Qin Empire, which he ruled until 210 BC. He heard the legend of the islands and sent emissaries to find the islands and bring back the elixir of immortal life, at his palace near his capital, Xianyang, he created a garden with a large lake called Lanchi gong or the Lake of the Orchids
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Yellow Emperor
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Huangdis cult became prominent in the late Warring States and early Han period, when he was portrayed as the originator of the centralized state, as a cosmic ruler, and as a patron of esoteric arts. A large number of texts – such as the Huangdi Neijing, a classic, and the Huangdi Sijing. To this day the Yellow Emperor remains a powerful nationalist symbol, in the Warring States period, the term di on its own could also refer to the deities associated with the five sacred mountains and colors. Huangdi, the di, was one of the latter. The correlation of the colors in association with different dynasties was mentioned in the Lüshi Chunqiu, the character huang 黄 was often used in place of the homophonous huang 皇, which means august or radiant, giving Huangdi attributes close to those of Shangdi, the Shang supreme god. The Records of the Grand Historian, compiled by Sima Qian in the first century BCE, gives the Yellow Emperors name as Xuanyuan. Third-century scholar Huangfu Mi, who wrote a work on the sovereigns of antiquity, commented that Xuanyuan was the name of a hill where Huangdi had lived, qing-dynasty scholar Liang Yusheng argued instead that the hill was named after the Yellow Emperor. Xuanyuan is also the name of the star Regulus in Chinese and he is also associated to the broader constellations Leo and Lynx, of which the latter is said to represent the body of the Yellow Dragon, Huangdis animal form. Huangdi was also referred to as Youxiong and this name has been interpreted as either a place name or a clan name. According to British sinologist Herbert Allen Giles, that name was taken from that of hereditary principality. William Nienhauser, a translator of the Records of the Grand Historian, states that Huangdi was originally the head of the Youxiong clan. Rémi Mathieu, a French historian of Chinese myths and religion, translates Youxiong as possessor of bears, ye Shuxian has also associated the Yellow Emperor with bear legends common across northeast Asia people as well as the Dangun legend. In Han-dynasty texts the Yellow Emperor is also called upon as the Yellow God, certain accounts interpret him as the incarnation of the Yellow God of the Northern Dipper, another name of the universal god. According to a definition in apocryphal texts related to the Hétú 河圖, as a cosmological deity, the Yellow Emperor is known as the Great Emperor of the Central Peak, and in the Shizi as the Yellow Emperor with Four Faces. His Records of the Grand Historian begins with the Yellow Emperor, throughout most of Chinese history, the Yellow Emperor and the other ancient sages were considered to be real historical figures. Their historicity started to be questioned in the 1920s by historians like Gu Jiegang, Yang Kuan, a member of the same historiographical current, noted that only in the Warring States period had the Yellow Emperor started to be described as the first ruler of China. Yang thus argued that Huangdi was a transformation of Shangdi. Also in the 1920s, French scholars Henri Maspero and Marcel Granet published critical studies of Chinas accounts of high antiquity, most scholars now agree that the Yellow Emperor originated as a god who was later represented as a historical person
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Emperor Yao
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Emperor Yao was a legendary Chinese ruler, according to various sources, one of the Three Sovereigns and the Five Emperors. Yaos ancestral name is Yi Qi or Qi, clan name is Taotang, given name is Fangxun, as the son to Emperor Ku. He is also known as Tang Yao, Yaos mother has been worshipped as the goddess Yao-mu. Often extolled as the perfect and intelligent sage-king, Yaos benevolence and diligence served as a model to future Chinese monarchs. In the Classic of History, one of the Five Classics, according to the legend, Yao became the ruler at 20 and died at 119 when he passed his throne to Shun the Great, to whom he had given his two daughters in marriage. According to the Bamboo Annals, Yao abdicated his throne to Shun in his 73rd year of reign, of his many contributions, Yao is said to have invented the game of Weiqi, reportedly to favorably influence his vicious playboy son Danzhu. After the customary mourning period after Yaos death, Shun named Danzhu as the ruler. The Bamboo Annals represent Yao as having banished prince Danzhu to Danshui in his 58th year of reign. They add that following Yaos abdication in favor of Shun, Danzhu kept away from Shun, and that following the death of Yao, Shun tried to yield the throne to him, however, an alternative account found elsewhere in the Annals offers a different story. It holds that Shun dethroned and imprisoned Yao, then raised Danzhu to the throne for a time before seizing it himself. Yao was claimed to be the ancestor of the Han Dynasty Emperor Liu Bang, other important noble families have also claimed descent through Yellow Emperor. This was done in order to make a solar and lunar calendar with 366 days for a year, Some recent archaeological work at Taosi, an ancient site in Shanxi, dating to 2300 BC–1900 BC, may have provided some evidence for this. A sort of an ancient observatory – the oldest in East Asia – was found at Taosi that seems to coincide with the ancient records, Some Chinese archaeologists believe that Taosi was the site of a state Youtang conquered by Emperor Yao and made to be his capital. The structure consists of an outer semi-ring-shaped path, and a semi-round rammed-earth platform with a diameter of about 60 m, Great Flood Imperial examination in Chinese mythology C. K. Religion in Chinese Society, A Study of Contemporary Social Functions of Religion, berkeley and Los Angeles, University of California Press
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Confucius
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Confucius was a Chinese teacher, editor, politician, and philosopher of the Spring and Autumn period of Chinese history. The philosophy of Confucius emphasized personal and governmental morality, correctness of social relationships, justice and his followers competed successfully with many other schools during the Hundred Schools of Thought era only to be suppressed in favor of the Legalists during the Qin Dynasty. Following the victory of Han over Chu after the collapse of Qin, aphorisms concerning his teachings were compiled in the Analects, but only many years after his death. Confuciuss principles had a basis in common Chinese tradition and belief and he championed strong family loyalty, ancestor veneration, and respect of elders by their children and of husbands by their wives. He also recommended family as a basis for ideal government and he espoused the well-known principle Do not do to others what you do not want done to yourself, the Golden Rule. Confucius is also a deity in Daoism. According to tradition, three generations before Confucius time, his ancestors had migrated from the Song state to the Lu state, Confucius was a descendant of the Shang dynasty Kings through the Dukes of Song. Confucius family and personal name respectively was Kong Qiu, in Chinese, he is most often known as Kongzi. He is also known by the honorific Kong Fuzi, in the Wade–Giles system of romanization, the honorific name is rendered as Kung Fu-tzu. The Latinized name Confucius is derived from Kong Fuzi, and was first coined by 16th-century Jesuit missionaries to China, within the Analects, he is often referred to simply as the Master. In 1 AD, Confucius was given his first posthumous name, in 1530, he was declared the Extremely Sage Departed Teacher. He is also known separately as the Great Sage, First Teacher and it is generally thought that Confucius was born on September 28,551 BC. His birthplace was in Zou, Lu state and his father Kong He, also known as Shuliang He, was an officer in the Lu military. Kong died when Confucius was three years old, and Confucius was raised by his mother Yan Zhengzai in poverty and his mother would later die at less than 40 years of age. At age 19 he married his wife Qiguan, and a year later the couple had their first child, Qiguan and Confucius would later have two daughters together, one of whom is thought to have died early in her life as a child. Confucius was educated at schools for commoners, where he studied and learned the Six Arts, Confucius was born into the class of shi, between the aristocracy and the common people. When his mother died, Confucius is said to have mourned for three years, as was the tradition, the Lu state was headed by a ruling ducal house. Under the duke were three families, whose heads bore the title of viscount and held hereditary positions in the Lu bureaucracy
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Lion dance
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Lion dance is a form of traditional dance in Chinese culture and other Asian countries in which performers mimic a lions movements in a lion costume. The lion dance is performed during the Chinese New Year and other Chinese traditional, cultural. It may also be performed at important occasions such as business opening events, special celebrations or wedding ceremonies, the Chinese lion dance is sometimes mistakenly referred to as dragon dance. An easy way to tell the difference is that a lion is normally operated by just two dancers, while a dragon is longer and needs many people, also, in a lion dance, the performers faces are only seen occasionally, since they are inside the lion. In a dragon dance, the faces can be easily seen since the dragon is held on poles. Chinese lion dance fundamental movements can be found in most Chinese martial arts, there are two main forms of the Chinese lion dance, the Northern Lion and the Southern Lion. Versions of the dance are also found in Japan, Korea, Tibet. Another form of lion dance exists in Indonesian culture, but it may be of a different tradition and may be referred to as Singa Barong. However, lion is not native to China, and the Lion Dance therefore has been suggested to have originated outside of China from countries such as India or Persia, and introduced via Cental Asia. According to ethnomusicologist Laurence Picken, the Chinese word for lion itself, shi, there were different versions of the dance in the Tang Dynasty. In a later account, the 5 lions were described as each over 3 metres tall and each had 12 lion lads, by the eighth century, this lion dance had reached Japan. During the Song Dynasty the lion dance was performed in festivals. The Southern Lion is a development in the south of China originating in the Guangdong province. However it is likely that the Southern Lion of Guangzhou is an adaptation of the Northern Lion to local myths and characteristics, the two main types of lion dance in China are the Northern and Southern Lions. Other ethnic minorities groups in China may also have their own lion dances, Chinese lion dances usually involve two dancers but may also be performed by one. The larger lions manipulated by two persons may be referred to as lions, and those manipulated by one person little lions. The performances may also be divided into civil and martial styles. The civil style emphasizes the character and mimics and behaviour of the lion, while the style is focused on acrobatics
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