1.
Qing dynasty
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It was preceded by the Ming dynasty and succeeded by the Republic of China. The Qing multi-cultural empire lasted almost three centuries and formed the base for the modern Chinese state. The dynasty was founded by the Jurchen Aisin Gioro clan in Manchuria, in the late sixteenth century, Nurhaci, originally a Ming vassal, began organizing Banners, military-social units that included Jurchen, Han Chinese, and Mongol elements. Nurhaci formed the Jurchen clans into an entity, which he renamed as the Manchus. By 1636, his son Hong Taiji began driving Ming forces out of Liaodong and declared a new dynasty, in 1644, peasant rebels led by Li Zicheng conquered the Ming capital, Beijing. The Ten Great Campaigns of the Qianlong Emperor from the 1750s to the 1790s extended Qing control into Central Asia, the early rulers maintained their Manchu ways, and while their title was Emperor, they used khan to the Mongols and they were patrons of Tibetan Buddhism. They governed using Confucian styles and institutions of government and retained the imperial examinations to recruit Han Chinese to work under or in parallel with Manchus. They also adapted the ideals of the system in dealing with neighboring territories. The Qianlong reign saw the apogee and initial decline in prosperity. The population rose to some 400 million, but taxes and government revenues were fixed at a low rate, corruption set in, rebels tested government legitimacy, and ruling elites did not change their mindsets in the face of changes in the world system. Following the Opium War, European powers imposed unequal treaties, free trade, the Taiping Rebellion and the Dungan Revolt in Central Asia led to the deaths of some 20 million people, most of them due to famines caused by war. In spite of disasters, in the Tongzhi Restoration of the 1860s, Han Chinese elites rallied to the defense of the Confucian order. The initial gains in the Self-Strengthening Movement were destroyed in the First Sino-Japanese War of 1895, in which the Qing lost its influence over Korea, New Armies were organized, but the ambitious Hundred Days Reform of 1898 was turned back by Empress Dowager Cixi, a conservative leader. Sun Yat-sen and other revolutionaries competed with reformist monarchists such as Kang Youwei, after the deaths of Cixi and the Guangxu Emperor in 1908, the hardline Manchu court alienated reformers and local elites alike. The Wuchang Uprising on October 11,1911, led to the Xinhai Revolution, General Yuan Shikai negotiated the abdication of Puyi, the last emperor, on February 12,1912. Nurhaci declared himself the Bright Khan of the Later Jin state in both of the 12–13th century Jurchen Jin dynasty and of his Aisin Gioro clan. His son Hong Taiji renamed the dynasty Great Qing in 1636, there are competing explanations on the meaning of Qīng. The character Qīng is composed of water and azure, both associated with the water element and this association would justify the Qing conquest as defeat of fire by water
2.
Xianyang
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Xianyang is a Chinese city that was the capital of China in the Qin dynasty. It is a prefecture in modern-day Shaanxi province, on the Wei River and it has a total area of 10,213 square kilometres. Because the city lay south of the Jiuzong Mountains and north of the Wei River - both sunlight-rich orientations - it was named Xianyang, meaning fully yang. Under Duke Xiao of Qin, minister Shang Yang designed Xianyang in 350 BC, in 221 BC, Qin Shi Huang eliminated all six other vassal states to establish the first centralized empire in Chinese history. Xianyang became the centre of politics, economy and culture of the Qin empire, the Emperor had a lavish mausoleum built near the capital, complete with his Terracotta Army. Qin Shi Huang expanded Xianyang beyond the walls, then he built replicas of the palaces of all the conquered states along the Wei River. In 220 BC, he built Xin Palace and later renamed it Apex temple to be the equivalent of the apex star. He continued with the theme of earth as the mirror of heaven building a network of 300 palaces in the Wei valley connected by elevated roads, in 212 BC, he built the Hilltop Palace. Shortly after the First Emperors death in 210 BC revolts erupted, at the beginning of December 207 BC, then King of Qin Ziying surrendered to rebel leader Liu Bang. Liu Bang went on to capture Xianyang, but was forced to hand it over to rebel leader, Xiang Yu. Xiang Yu then killed Ziying and burned Xianyang in 206 BC, in 202 BC, after defeating Xiang Yu, Liu Bang built a new city near the old Xianyang and named this new capital Changan. The Han-era town of Anling was located nearby and houses some of the Han dynastys mausoleums, from the end of the 1950s until the middle of the 1990s, archaeologists discovered and excavated a large numbers of Qin era sites in Xianyang, including palaces, workshops and tombs. Chinese Bureau of Statistics lists the population of the city at 316,641, rising to 814,625. Despite being a national capital, the city suffers from extreme air pollution. China National Highway 312 Xian Xianyang International Airport Xianyang Qindu Railway Station Xian Metro Line 1 Cotterell, the Imperial Capitals of China - An Inside View of the Celestial Empire. Xianyang Network Xianyang Forum Official website of Xianyang Government
3.
Old Chinese
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Old Chinese, also called Archaic Chinese in older works, is the oldest attested stage of Chinese, and the ancestor of all modern varieties of Chinese. The earliest examples of Chinese are divinatory inscriptions on oracle bones from around 1250 BC, bronze inscriptions became plentiful during the following Zhou dynasty. The latter part of the Zhou period saw a flowering of literature, including works such as the Analects, the Mencius. These works served as models for Literary Chinese, which remained the standard until the early twentieth century, thus preserving the vocabulary. Old Chinese was written with a form of Chinese characters. Although the script is not alphabetic, most characters were created by adapting a character for a similar-sounding word. Most recent reconstructions also describe Old Chinese as a language without tones, but having consonant clusters at the end of the syllable, most researchers trace the core vocabulary of Old Chinese to Sino-Tibetan, with much early borrowing from neighbouring languages. During the Zhou period, the originally monosyllabic vocabulary was augmented with polysyllabic words formed by compounding, several derivational affixes have also been identified. However the language lacked inflection, and indicated grammatical relationships using word order, the earliest known written records of the Chinese language were found at the Yinxu site near modern Anyang identified as the last capital of the Shang dynasty, and date from about 1250 BC. These are the bones, short inscriptions carved on tortoise plastrons and ox scapulae for divinatory purposes. The language written is undoubtedly an early form of Chinese, but is difficult to due to the limited subject matter. Only half of the 4,000 characters used have been identified with certainty, little is known about the grammar of this language, but it seems much less reliant on grammatical particles than Classical Chinese. From early in the Western Zhou period, around 1000 BC, even longer pre-Classical texts on a wide range of subjects have also been transmitted through the literary tradition. The oldest parts of the Book of Documents, the Classic of Poetry and the I Ching also date from the early Zhou period, a greater proportion of this more varied vocabulary has been identified than for the oracular period. The four centuries preceding the unification of China in 221 BC constitute the Chinese classical period in the strict sense, there are many bronze inscriptions from this period, but they are vastly outweighed by a rich literature written in ink on bamboo and wooden slips and silk. Although these are perishable materials, and many books were destroyed in the burning of books and burying of scholars in the Qin dynasty, other texts have been transmitted as copies. Such works from this period as the Analects, the Classic of Filial Piety, the Mencius, the Classical Chinese of such works formed the basis of Literary Chinese, which remained the written standard until the early twentieth century. Each character of the script represented a single Old Chinese word, most scholars believe that these words were monosyllabic, though some have recently suggested that a minority of them had minor presyllables
4.
Chinese folk religion
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Worship is devoted to a multiplicity of gods and immortals, who can be deities of phenomena, of human behaviour, or progenitors of lineages. Stories regarding some of these gods are collected into the body of Chinese mythology, Chinese religions have a variety of sources, local forms, founder backgrounds, and ritual and philosophical traditions. Ling, numen or sacred, is the medium of the two states and the order of creation. After the fall of the empire in 1911, governments and elites opposed or attempted to eradicate religion in order to promote modern values. These conceptions of religion began to change in Taiwan in the late 20th century. Many scholars now view folk religion in a positive light, in recent times Chinese folk religions are experiencing a revival in both mainland China and Taiwan. In Chinese academic literature and common usage folk religion refers to specific organised folk religious sects, the Qing dynasty scholars Yao Wendong and Chen Jialin used the term shenjiao not referring to Shinto as a definite religious system, but to local shin beliefs in Japan. Other definitions that have used are folk cults, spontaneous religion, lived religion, local religion. Shendao is an already used in the Yijing referring to the divine order of nature. Around the time of the spread of Buddhism in the Han period, ge Hong used it in his Baopuzi as a synonym for Taoism. The term was adopted in Japan in the 6th century as Shindo, later Shinto. In the 14th century, the Hongwu Emperor used the term Shendao clearly identifying the indigenous cults, de Groot calls Chinese Universism the ancient metaphysical view that serves as the basis of all classical Chinese thought. In Universism, the three components of integrated universe — understood epistemologically, heaven, earth and man, and understood ontologically, Taiji, yin, contemporary Chinese scholars have identified what they find to be the essential features of the folk religion of China. According to Chen Xiaoyi 陳曉毅 local indigenous religion is the factor for a harmonious religious ecology. Professor Han Bingfang 韓秉芳 has called for a rectification of distorted names, distorted names are superstitious activities or feudal superstition, that were derogatorily applied to the indigenous religion by leftist policies. Christian missionaries also used the label feudal superstition in order to undermine their religious competitor, Han calls for the acknowledgment of folk religion for what it really is, the core and soul of popular culture. According to Chen Jinguo 陳進國, folk religion is an element of Chinese cultural. Chinese religious practices are diverse, varying from province to province and even from one village to another, for religious behaviour is bound to local communities, kinship, in each setting, institution and ritual behaviour assumes highly organised forms
5.
Qin Shi Huang
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Qin Shi Huang was the founder of the Qin dynasty and was the first emperor of a unified China. He was born Ying Zheng or Zhao Zheng, a prince of the state of Qin. He became the King Zheng of Qin when he was thirteen, then Chinas first emperor when he was 38 after the Qin had conquered all of the other Warring States and unified all of China in 221 BC. Rather than maintain the title of king borne by the previous Shang and Zhou rulers and his self-invented title emperor, as indicated by his use of the word First, would continue to be borne by Chinese rulers for the next two millennia. Qin Shi Huang also worked with his minister Li Si to enact major economic and he is traditionally said to have banned and burned many books and executed scholars, though a closer examination renders the account doubtful. In ancient China however the naming convention differed, and Zhao may be used as the surname, the rulers of Qin had styled themselves kings from the time of King Huiwen in 325 BC. Upon his ascension, Zheng became known as the King of Qin or King Zheng of Qin and this title made him the nominal equal of the rulers of Shang and of Zhou, the last of whose kings had been deposed by King Zhaoxiang of Qin in 256 BC. Following the surrender of Qi in 221 BC, King Zheng had reunited all of the lands of the former Kingdom of Zhou, rather than maintain his rank as king, however, he created a new title of huángdì for himself. This new title combined two titles—huáng of the mythical Three Sovereigns and the dì of the legendary Five Emperors of Chinese prehistory. King Zheng chose the new name of First Emperor on the understanding that his successors would be successively titled the Second Emperor, Third Emperor. The new title carried religious overtones, for that reason, Sinologists—starting with Peter Boodberg or Edward Schafer—sometimes translate it as thearch and the First Emperor as the First Thearch. The First Emperor intended that his realm would remain intact through the ages but, following its overthrow and replacement by Han after his death, following his elevation as emperor, both Zhengs personal name 政 and possibly its homophone 正 became taboo. The First Emperor also arrogated the first-person Chinese pronoun 朕 for his exclusive use, others were to address him as Your Majesty in person and Your Highness in writing. According to the Records of the Grand Historian, written by Sima Qian during the Han dynasty, the first emperor was the eldest son of the Qin prince Yiren, who later became King Zhuangxiang of Qin. Prince Yiren at that time was residing at the court of Zhao, Prince Yiren had fallen in love at first sight with a concubine of Lü Buwei, a rich merchant from the State of Wey. Lü consented for her to be Yirens wife, who became known as Lady Zhao after the state of Zhao. Lü Buweis machinations later helped Yiren become King Zhuangxiang of Qin in 250 BC, however, the Records of the Grand Historian also claimed that the first emperor was not the actual son of Prince Yiren but that of Lü Buwei. According to translations of the Annals of Lü Buwei, Zhao Ji gave birth to the emperor in the city of Handan in 259 BC
6.
Grand Chancellor of China
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The term was known by many different names throughout Chinese history, and the exact extent of the powers associated with the position fluctuated greatly, even during a particular dynasty. In the Spring and Autumn period, Guan Zhong was the first chancellor in China, in Qin, during the Warring States period, the chancellor was officially established as the head of all civil service officials. There were sometimes two chancellors, differentiated as being of the left and of the right, in 1 BC, during the Emperor Ai, the title was changed to da si tu. In the Eastern Han dynasty, the chancellor post was replaced by the Three Excellencies, Grand Commandant, Minister over the Masses, in 190, Dong Zhuo claimed the title Chancellor of State under the powerless Emperor Xian of Han, placing himself above the Three Excellencies. After Dong Zhuos death in 192, the post was vacant until Cao Cao restored the position as imperial chancellor, from then until March 15,220, the power of chancellor was greater than that of the emperor. Later this often happened when a dynasty became weak, usually some decades before the fall of a dynasty, during the Sui dynasty, the executive officials of the three highest departments of the empire were called chancellors together. In the Tang dynasty, the government was divided into three departments, the Department of State Affairs, the Secretariat, and the Chancellery, the head of each department was generally referred to as the chancellor. In the Song dynasty, the post of chancellor was known as the Tongpingzhangshi, in accordance with late-Tang terminology. Some years later, the post of chancellor was changed to prime minister, in the late Southern Song dynasty, the system changed back to the Tang naming conventions. During the Mongol-founded Yuan dynasty, the chancellor was not the head of the Secretariat, after the establishment of the Ming dynasty, the post became the head of the Zhongshu Sheng again. The post was after the execution of Hu Weiyong, who was accused of treason, still, appointments of the people who held the highest post in the government were called appointment of prime minister until 1644. Jia Sidao Chen Yizhong 陳宜中 vs Wen Tianxiang Lu Xiufu Note, after the death of Hu Weiyong, instead, the duties normally assumed by a chancellor was instead entrusted to a series of formal and informal institutions, the most prominent of which was the Grand Council. Occasionally, however, one minister may so dominate the government that he comes to be identified, figuratively, one example in the late Qing dynasty was Li Hongzhang. In 1911, the Qing court adopted reforms which, amongst other changes and this position existed for less than a year before the Qing government was overthrown. North-China Branch, a publication from 1876 now in the domain in the United States. History of Administrative Systems in Ancient China, an Outline of The Central Government of The Former Han Dynasty
7.
History of China
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Written records of the history of China can be found from as early as 1500 BC under the Shang dynasty. Ancient historical texts such as the Records of the Grand Historian and the Bamboo Annals describe a Xia dynasty, with thousands of years of continuous history, China is one of the worlds oldest civilizations, and is regarded as one of the cradles of civilization. Much of Chinese culture, literature and philosophy developed during the Zhou dynasty. This is one of multiple periods of failed statehood in Chinese history, between eras of multiple kingdoms and warlordism, Chinese dynasties have ruled parts or all of China, in some eras control stretched as far as Xinjiang and Tibet, as at present. In 221 BC Qin Shi Huang united the warring kingdoms and created for himself the title of emperor of the Qin dynasty. Successive dynasties developed bureaucratic systems that enabled the emperor to control vast territories directly, in the 21 centuries from 206 BC until AD1912, routine administrative tasks were handled by a special elite, the Scholar-officials. Young men were selected through difficult examinations and were well-versed in calligraphy and philosophy. What is now China was inhabited by Homo erectus more than a million years ago, recent study shows that the stone tools found at Xiaochangliang site are magnetostratigraphically dated to 1.36 million years ago. The archaeological site of Xihoudu in Shanxi Province is the earliest recorded use of fire by Homo erectus, the excavations at Yuanmou and later Lantian show early habitation. Perhaps the most famous specimen of Homo erectus found in China is the so-called Peking Man discovered in 1923–27, fossilised teeth of Homo sapiens dating to 125, 000–80,000 BC have been discovered in Fuyan Cave in Dao County in Hunan. The Neolithic age in China can be traced back to about 10,000 BC, Early evidence for proto-Chinese millet agriculture is radiocarbon-dated to about 7000 BC. The earliest evidence of cultivated rice, found by the Yangtze River, is carbon-dated to 8,000 years ago, farming gave rise to the Jiahu culture. At Damaidi in Ningxia,3,172 cliff carvings dating to 6000–5000 BC have been discovered, featuring 8,453 individual characters such as the sun, moon, stars, gods and these pictographs are reputed to be similar to the earliest characters confirmed to be written Chinese. Chinese proto-writing existed in Jiahu around 7000 BC, Dadiwan from 5800 BC to 5400 BC, Damaidi around 6000 BC, some scholars have suggested that Jiahu symbols were the earliest Chinese writing system. With agriculture came increased population, the ability to store and redistribute crops, Later, Yangshao culture was superseded by the Longshan culture, which was also centered on the Yellow River from about 3000 BC to 2000 BC. Bronze artifacts have been found at the Majiayao culture site, The Bronze Age is also represented at the Lower Xiajiadian culture site in northeast China. Sanxingdui located in what is now Sichuan province is believed to be the site of a ancient city. The site was first discovered in 1929 and then re-discovered in 1986, Chinese archaeologists have identified the Sanxingdui culture to be part of the ancient kingdom of Shu, linking the artifacts found at the site to its early legendary kings
8.
Qin's wars of unification
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By the end of the wars in 221 BC, Qin had unified most of the states and occupied some lands south of the Yangtze River. The territories conquered by Qin served as the foundation of the Qin dynasty, over the course of the Warring States period, the Qin state had evolved to become the most powerful of the seven major states in China. In 238 BC, Ying Zheng came to the throne of Qin after eliminating his political rivals Lü Buwei, with help from Li Si, Wei Liao and others, Ying Zheng formulated a plan for conquering the other six major states and unifying China. The plan, which focuses on annexing each state individually, is based on allying with distant states and attacking nearby ones and its key steps were, ally with Yan and Qi, hold down Wei and Chu, conquer Han and Zhao. Han was the weakest of the seven states and had previously been subject to attacks by Qin. In 230 BCE, the Qin army led by Interior Minister Teng moved south, crossed the Yellow River and conquered Zheng, King An of Han surrendered and Han came under Qins control. The territory of Han was reorganised to form the Qin Empires Yingchuan commandery, in 236 BCE, while Zhao was attacking Yan, Qin used the opportunity to send two separate forces to invade Zhao. The Qin army led by Wang Jian conquered the Zhao territories of Eyu and Liaoyang, while the other Qin army under the command of Huan Yi and Yang Duanhe captured Ye, Zhao lost nine cities and its military prowess was weakened. Two years later, Qin planned to attack Han, but feared that Zhao might render support to Han, more than 100,000 soldiers were killed in the battle. The Zhao army was defeated and its commander, Hu Zhe, was killed in action, in 233 BCE, Huan Yis army crossed Mount Taihang and conquered the Zhao territories of Chili and Yian, both located southeast of present-day Shijiazhuang, Hebei. In 232 BC, the Qin forces split into two groups to attack Fanwu and Langmeng, but were defeated by the Zhao army led by Li Mu, Huan Yi fled to Yan to escape punishment for his defeat. However, the Zhao forces also sustained losses and could only retreat to defend their capital. In the following two years, Zhao was struck by two natural disasters — an earthquake and a severe famine, in 229 BC, Qin took advantage of the situation to launch a pincer attack from the north and south on Handan, Zhaos capital. Three Qin armies embarked from Shangdi, Jingxing and Henei, respectively led by Wang Jian, Jiang Lei and Yang Duanhe, Li Mu and Sima Shang were put in command of the Zhao army. Li Mu ordered his troops to build structures and avoid direct confrontation with the enemy. The Qin forces were unable to further and both sides reached a stalemate. The Qin state bribed Guo Kai, a Zhao minister, to sow discord between King Qian of Zhao and Li Mu, the king doubted Li Mus loyalty and ordered Li to hand over his authority to his deputies, Zhao Cong and Yan Ju. When Li Mu refused to obey, the became more suspicious of him and ordered his men to take Li by surprise
9.
Liu Bang
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Emperor Gaozu of Han, born Liu Bang, was the founder and first emperor of the Han dynasty, reigning from 202 –195 BC. He was one of the few dynasty founders in Chinese history with humble origin from the peasant class, before coming to power, Liu Bang initially served as a minor patrol officer for the Qin dynasty in his hometown Pei County, within the conquered state of Chu. With the First Emperors death and the Qin Empires subsequent political chaos, Liu Bang renounced his government position and he won the race against fellow rebel leader Xiang Yu to invade the Qin heartland and forced the surrender of the last Qin emperor in 206 BC. Within the year, Liu Bang broke out with his army and conquered the Three Qins, in 202 BC, Liu Bang emerged victorious following the Battle of Gaixia, unified most of China under his control, and established the Han dynasty with himself as the founding emperor. During his reign, Liu Bang reduced taxes and corvée, promoted Confucianism and he also initiated the policy of heqin to maintain a de jure peace between the Han Empire and the Xiongnu after losing the Battle of Baideng in 200 BC. He died in 195 BC and was succeeded by his son, in imperial Han myth, Liu Bang was a descendant of the mythical Emperor Yao, who descended from the Yellow Emperor. It is a practice among many ancient Chinese noble families to claim descent from the mythical Yellow Emperor. Liu Bang was born to a peasant family in Fenyu Village, Zhongyang Township and his parents names were not recorded in history, they were simply referred to as Liu Taigong and Liu Ao. According to legend, before Liu Bangs birth, his mother was caught in a rainstorm, at that moment, lightning struck and the sky darkened. Liu Bangs father went to fetch his wife home and saw a dragon hovering above her and she became pregnant and later gave birth to Liu Bang. The young Liu Bang was outspoken, charismatic and of great generosity, Liu Bang persisted in his idling ways and depended on his brothers family for food and lodging. When he grew older, he became a friend and live-in companion of a former retainer of Lord Xinling named Zhang Er. After Qin dynasty conquered Chu, Zhang Er went into hiding and he nevertheless forged close relationships with most of the local county bureaucrats, and earned himself a small reputation in the district. Liu Bang was once sent for statute labour in the capital Xianyang, awed by the majestic sight of the royal convoy, he exclaimed, Wow, this is how a great man should be. One day, Lü Wen, a wealthy and influential gentry from Shanfu County who had moved to Pei County, was putting on a feast to host the local elites. Xiao He, who was in charge of helping Lü Wen collect gifts from the visitors, Liu Bang went there without bringing any money and said, I offer 10,000 coins. Lü Wen chatted with Liu Bang, and said, I used to predict fortunes for many people and he then offered his daughter Lü Zhis hand in marriage to Liu Bang. After they were wed, Lü Zhi bore Liu Bang a son Liu Ying, Liu Bang was tasked with escorting a group of convicts to Mount Li to build the First Emperors mausoleum
10.
Zhou dynasty
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The Zhou dynasty was a Chinese dynasty that followed the Shang dynasty and preceded the Qin dynasty. This period of Chinese history produced what many consider the zenith of Chinese bronze-ware making, the dynasty also spans the period in which the written script evolved into its almost-modern form with the use of an archaic clerical script that emerged during the late Warring States period. He even received sacrifice as a harvest god, the term Hòujì was probably an hereditary title attached to a lineage. Jus son Liu, however, led his people to prosperity by restoring agriculture and settling them at a place called Bin, tai later led the clan from Bin to Zhou, an area in the Wei River valley of modern-day Qishan County. Taibo and Zhongyong had supposedly fled to the Yangtze delta. Jilis son Wen bribed his way out of imprisonment and moved the Zhou capital to Feng, the Zhou enfeoffed a member of the defeated Shang royal family as the Duke of Song, which was held by descendants of the Shang royal family until its end. This practice was referred to as Two Kings, Three Reverences, according to Nicholas Bodman, the Zhou appear to have spoken a language not basically different in vocabulary and syntax from that of the Shang. A recent study by David McCraw, using lexical statistics, reached the same conclusion, the Zhou emulated extensively Shang cultural practices, perhaps to legitimize their own rule, and became the successors to Shang culture. At the same time, the Zhou may also have connected to the Xirong, a broadly defined cultural group to the west of the Shang. According to the historian Li Feng, the term Rong during the Western Zhou period was used to designate political and military adversaries rather than cultural. The proto-Zhou were first located in the Shaanxi-Shanxi highland, where they absorbed elements from the Guangshe culture, King Liu moved his people to the lower Fen Valley and to the western bank of the Yellow River, where they resumed agriculture. His son Qing Jie, led the Zhou to the valley of the Jing River. They stayed there until Dan Fu moved again to the Wei Valley in order to avoid incursion by the Rongdi nomads. During this period, the Zhou mingled with the Qiang people, in all these stages, the advanced Shang bronze culture constantly imparted its influence on the Zhou. The Qi area was the region in all these influences would come to fruition. The contact among the proto-Zhou, the native Shaanxi Longshan, the Qiang, King Wu maintained the old capital for ceremonial purposes but constructed a new one for his palace and administration nearby at Hao. Although Wus early death left a young and inexperienced heir, the Duke of Zhou assisted his nephew King Cheng in consolidating royal power. Wary of the Duke of Zhous increasing power, the Three Guards, Zhou princes stationed on the eastern plain, to maintain Zhou authority over its greatly expanded territory and prevent other revolts, he set up the fengjian system
11.
Qin (state)
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Qin was an ancient Chinese state during the Zhou dynasty. Following extensive Legalist reform in the 3rd century BC, Qin emerged as one of the dominant powers of the Seven Warring States, the empire it established was short-lived but greatly influential on later Chinese history. Its courts and bureaus functioned without delays and with such smoothness that it was as if there were no government at all. According to the 2nd century BC historical text Records of the Grand Historian by Sima Qian, one of his descendents, Boyi, was granted the family name of Ying by King Shun. During the Xia and Shang dynasties, the Ying split in two, a branch in Quanqiu and another branch that lived east of the Yellow River. The latter became the ancestors of the rulers of the Zhao state, the western Ying at Quanqiu were lords over the Xichui, the Western March of the Shang. One, Elai, was killed defending King Zhou during the rebellion that established the Zhou dynasty, the family was allied with the marquesses of Shen, however, and continued to serve under the Zhou. A younger son of line, Feizi, so impressed King Xiao with his horse breeding skills that he was awarded a fief in the valley of Qin. Both lines of the western Ying lived in the midst of the Rong tribes, sometimes fighting their armies and sometimes intermarrying with their kings. In 771 BC, the Marquess of Shen formed an alliance with the Zeng state and Quanrong nomads, Duke Xiang of Qin led his troops to escort King Yous son King Ping of Zhou to Luoyi, where the new capital city of the Eastern Zhou Dynasty was established. In recognition of Duke Xiangs efforts, King Ping formally enfeoffed Duke Xiang as a feudal lord, King Ping further promised to give Qin the land west of Qishan, the former heartland of Zhou, if Qin could expel the Rong tribes that were occupying the land. The Qin viewed the Zhou rulers Wen and Wu as their predecessors, Qins interaction with other states in eastern and central China remained minimal throughout the Spring and Autumn period, except with its neighbour Jin, a large, mainstay vassal of the Zhou. During the early reign of Duke Mu of Qin, the Jin state was a power under the leadership of Duke Xian of Jin. However, after the death of Duke Xian, Jin plunged into a state of conflict as Duke Xians sons fought over the succession. One of them won the contention and became Duke Hui of Jin, Duke Mu of Qin sent relief food supplies and agricultural equipment to Jin. However, Qin was struck by famine later and by then, Jin had recovered, Qin and Jin engaged in several battles over the next few years. During the battles with Jin, Duke Mu heard that one of Duke Xians sons, Chonger, was in exile in the Chu state. After consulting his subjects, Duke Mu sent an emissary to Chu to invite Chonger to Jin, Duke Wen was grateful to Duke Mu and relations between Qin and Jin improved
12.
Han dynasty
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The Han dynasty was the second imperial dynasty of China, preceded by the Qin dynasty and succeeded by the Three Kingdoms period. Spanning over four centuries, the Han period is considered an age in Chinese history. To this day, Chinas majority ethnic group refers to itself as the Han people and it was founded by the rebel leader Liu Bang, known posthumously as Emperor Gaozu of Han, and briefly interrupted by the Xin dynasty of the former regent Wang Mang. This interregnum separates the Han dynasty into two periods, the Western Han or Former Han and the Eastern Han or Later Han, the emperor was at the pinnacle of Han society. He presided over the Han government but shared power with both the nobility and appointed ministers who came largely from the gentry class. The Han Empire was divided into areas controlled by the central government using an innovation inherited from the Qin known as commanderies. These kingdoms gradually lost all vestiges of their independence, particularly following the Rebellion of the Seven States, from the reign of Emperor Wu onward, the Chinese court officially sponsored Confucianism in education and court politics, synthesized with the cosmology of later scholars such as Dong Zhongshu. This policy endured until the fall of the Qing dynasty in 1911 AD, the Han dynasty was an age of economic prosperity and saw a significant growth of the money economy first established during the Zhou dynasty. The coinage issued by the government mint in 119 BC remained the standard coinage of China until the Tang dynasty. The period saw a number of limited institutional innovations, the Xiongnu, a nomadic steppe confederation, defeated the Han in 200 BC and forced the Han to submit as a de facto inferior partner, but continued their raids on the Han borders. Emperor Wu of Han launched several campaigns against them. The ultimate Han victory in these wars eventually forced the Xiongnu to accept vassal status as Han tributaries, the territories north of Hans borders were quickly overrun by the nomadic Xianbei confederation. Imperial authority was seriously challenged by large Daoist religious societies which instigated the Yellow Turban Rebellion. When Cao Pi, King of Wei, usurped the throne from Emperor Xian, following Liu Bangs victory in the Chu–Han Contention, the resulting Han dynasty was named after the Hanzhong fief. Chinas first imperial dynasty was the Qin dynasty, the Qin unified the Chinese Warring States by conquest, but their empire became unstable after the death of the first emperor Qin Shi Huangdi. Within four years, the authority had collapsed in the face of rebellion. Although Xiang Yu proved to be a commander, Liu Bang defeated him at Battle of Gaixia. Liu Bang assumed the title emperor at the urging of his followers and is known posthumously as Emperor Gaozu, Changan was chosen as the new capital of the reunified empire under Han
13.
Nanyue
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Nanyue or Zhuang, Namzyied, or Nam Viet was an ancient kingdom that covered parts of northern Vietnam and the modern Chinese provinces of Guangdong, Guangxi, and Yunnan. Nanyue was established in 204 BC at the collapse of the Qin dynasty by Zhao Tuo, at first, it consisted of the commanderies Nanhai, Guilin, and Xiang. In 196 BC, Zhao Tuo paid obeisance to the Emperor Gaozu of Han, around 183 BC, relations between the Nanyue and the Han dynasty soured, and Zhao Tuo began to refer to himself as an emperor, suggesting Nanyues sovereignty. In 179 BC, relations between the Han and Nanyue improved, and Zhao Tuo once again made submission, this time to Emperor Wen of Han as an subject state. The submission was somewhat superficial, as Nanyue retained autonomy from the Han, in 113 BC, fourth-generation leader Zhao Xing sought to have Nanyue formally included as part of the Han Empire. His prime minister Lü Jia objected vehemently and subsequently killed Zhao Xing, installing his elder brother Zhao Jiande on the throne, the next year, Emperor Wu of Han sent 100,000 troops to war against Nanyue. By the years end, the army had destroyed Nanyue and established Han rule, the kingdom lasted 93 years and had five generations of kings. The Kingdom of Nanyues founding preserved the order of the Lingnan region during the surrounding the collapse of the Qin dynasty. It allowed the region to avoid much of the hardship experienced by the northern. Nanyue leaders promoted a policy of Harmonizing and Gathering the Hundred Yue Tribes, in Vietnam, the rulers of Nanyue are referred to as the Triệu dynasty. The name Vietnam is derived from Nam Việt, the Vietnamese pronunciation of Nanyue, a detailed history of Nanyue was written in Records of the Grand Historian by Han dynasty historian Sima Qian. It is mostly contained in section 113, Chinese, 南越列傳, pinyin and it is from this record that most of the information from Nanyue Under Zhao Tuo to Zhao Jiande and Nanyues Demise is taken. Around 218 BC, the First Emperor dispatched General Tu Sui with an army of 500,000 Qin soldiers to divide into five companies, the first company gathered at Yuhan and attacked the Minyue, defeating them and establishing the Minzhong Commandery. The second company fortified at Nanye, and was designed to put pressure on the southern clans. The fourth company garrisoned near the Jiuyi Mountains, and the fifth company garrisoned outside Tancheng, the First Emperor assigned official Shi Lu to oversee supply logistics. Shi first led a regiment of soldiers through the Ling Channel, then navigated through the Yangtze River, the Qin attack of the Western Valley Yue tribe went smoothly, and Western Valley chieftain Yi-Xu-Song was killed. However, the Western Valley Yue were unwilling to submit to the Qin, later, a night-time counterattack by the Western Valley Yue devastated the Qin troops, and General Tu Sui was killed in the fighting. The Qin suffered heavy losses, and the court selected General Zhao Tuo to assume command of the Chinese army
14.
Seal script
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Seal script is an ancient style of writing Chinese characters that was common throughout the latter half of the 1st millennium BC. It evolved organically out of the Zhou dynasty script, arising in the Warring State of Qin, there are two uses of the word seal script, the Large or Great Seal script and the lesser or Small Seal Script, the latter is also called simply seal script. The Large Seal script was originally a later, vague Han dynasty reference to writing of the Qin system similar to and it has also been used to refer to Western Zhou forms or even oracle bones as well. There were several different variants of seal script which developed in each kingdom independently during the warring state period and spring, the birds and worms script was used in the Kingdoms of Wu, Chu, and Yue. It was found on several artifacts including the Spear of Fuchai, on one side of the blade of Goujian, eight characters were written in an ancient script. The script was found to be the one called 鳥蟲文 birds and worms characters, initial analysis of the text deciphered six of the characters, 越王 and 自作用劍. As a southern state, Chu was close to the Wu-Yue influences, Chu produced broad bronze swords that were similar to Wuyue swords, but not as intricate. Chu also used the Birds and Worms style, which was borrowed by the Wu, the script of the Qin system had evolved organically from the Zhou script starting in the Spring and Autumn period. Beginning around the Warring States period, it became vertically elongated with a regular appearance and this was the period of maturation of Small Seal script, also called simply seal script. Through Chinese commentaries, it is known that Li Si compiled Cangjiepian and their form is characterized by being less rectangular and more squarish. The first known character dictionary was the 3rd century BC Erya, collated and bibliographed by Liu Xiang and his son Liu Xin, not long after, however, the Shuowen Jiezi, the lifework of Xu Shen, was written. Its 9,353 entries reproduce the standardized small-seal script variant for each entry, entries are categorized under 540 section headers. It has been anticipated that the Small Seal script will some day be encoded in Unicode, codepoints U+34000 to U+368FF have been tentatively allocated. Old Texts Phags-pa Chén Zhāoróng Research on the Qín Lineage of Writing, academia Sinica, Institute of History and Philology Monograph. Qin Yun Song, Big Seal Script Banner Script translation Richard Sears on seal script
15.
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
16.
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
17.
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
18.
Bopomofo
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Zhuyin fuhao, Zhuyin or Bopomofo is a system of phonetic notation for the transcription of spoken Chinese, particularly the Mandarin dialect. The first two are traditional terms, whereas Bopomofo is the term, also used by the ISO. Consisting of 37 characters and four marks, it transcribes all possible sounds in Mandarin. Zhuyin was introduced in China by the Republican Government in the 1910s and used alongside the Wade-Giles system, the Wade system was replaced by Hanyu Pinyin in 1958 by the Government of the Peoples Republic of China, and at the International Organization for Standardization in 1982. The informal name Bopomofo is derived from the first four syllables in the ordering of available syllables in Mandarin Chinese. The four Bopomofo characters that correspond to these syllables are placed first in a list of these characters. The same sequence is used by other speakers of Chinese to refer to other phonetic systems. The original formal name of the system was Guóyīn Zìmǔ and Zhùyīn Zìmǔ and it was later renamed Zhùyīn Fúhào, meaning phonetic symbols. In official documents, Zhuyin is occasionally called Mandarin Phonetic Symbols I, in English translations, the system is often also called either Chu-yin or the Mandarin Phonetic Symbols. A romanized phonetic system was released in 1984 as Mandarin Phonetic Symbols II, the Commission on the Unification of Pronunciation, led by Wu Zhihui from 1912 to 1913, created a system called Zhuyin Zimu, which was based on Zhang Binglins shorthand. A draft was released on July 11,1913, by the Republic of China National Ministry of Education and it was later renamed first Guoyin Zimu and then, in April 1930, Zhuyin Fuhao. The last renaming addressed fears that the system might independently replace Chinese characters. Zhuyin remains the predominant phonetic system in teaching reading and writing in school in Taiwan. It is also one of the most popular ways to enter Chinese characters into computers and smartphones, in elementary school, particularly in the lower years, Chinese characters in textbooks are often annotated with Zhuyin as ruby characters as an aid to learning. Additionally, one newspaper in Taiwan, the Mandarin Daily News. In teaching Mandarin, Taiwan institutions and some communities use Zhuyin as a learning tool. The Zhuyin characters were created by Zhang Binglin, and taken mainly from regularised forms of ancient Chinese characters, the modern readings of which contain the sound that each letter represents. It is to be noted that the first consonants are articulated from the front of the mouth to the back, /b/, /p/, /m/, /f/, /d/, /t/, /n/, Zhuyin is written in the same stroke order rule as Chinese characters
19.
Wu Chinese
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Wu is a group of linguistically similar and historically related varieties of Chinese primarily spoken in the whole city of Shanghai, Zhejiang province, southern Jiangsu province and bordering areas. Major Wu varieties include those of Shanghai, Suzhou, Ningbo, Wuxi, Wenzhou/Oujiang, Hangzhou, Shaoxing, Jinhua, Wu speakers, such as Chiang Kai-shek, Lu Xun and Cai Yuanpei, occupied positions of great importance in modern Chinese culture and politics. Wu can also be found being used in Shaoxing opera, which is only in national popularity to Peking opera, as well as in the performances of the popular entertainer. Wu is also spoken in a number of diaspora communities, with significant centers of immigration originating from Shanghai, Qingtian. Suzhou has traditionally been the center of Wu and was likely the first place the distinct variety of Sinitic known as Wu developed. Suzhou dialect is considered to be the most linguistically representative of the family. Due to the influence of Shanghainese, Wu as a whole is incorrectly labelled in English as simply, Shanghainese, among speakers of other Sinitic languages, Wu is often subjectively judged to be soft, light, and flowing. There is an idiom in Mandarin that specifically describes these qualities of Wu speech, Ngu nung nioe ngiu, Wu varieties have the largest vowel quality inventories in the world. The Jinhui dialect spoken in Shanghais Fengxian District has 20 vowel qualities, Wu Chinese, along with Min, is also of great significance to historical linguists due to their retention of many ancient features. These two languages have proven pivotal in determining the history of the Chinese languages. More pressing concerns of the present are those of language preservation, however, many analysts believe that a stable state of diglossia will endure for at least several generations if not indefinitely. Saying one speaks Wu is akin to saying one speaks a Romance language and it is not a particularly defined entity like Standard Mandarin or Hochdeutsch. They do this by affixing 話 Wo to their locations endonym, for example, 溫州話 Wēnzhōuhuà is used for Wenzhounese. Affixing 閒話 xiánhuà is also common and more typical of the Taihu division, Wu, the formal name and standard reference in dialectology literature. Northern Wu, Wu typically spoken in the north of Zhejiang and it by default includes the Xuanzhou division in Anhui as well, however this division is often neglected in Northern Wu discussions. Southern Wu, Wu spoken in southern Zhejiang and periphery, comprising the Oujiang, Wuzhou, Western Wu, A term gaining in usage as a synonym for the Xuanzhou division and modeled after the previous two terms since the Xuanzhou division is less representative of Northern Wu. Shanghainese, is also a common name, used because Shanghai is the most well-known city in the Wu-speaking region. The term Shanghainese is never used by linguists to refer to anything
20.
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
21.
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
22.
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
23.
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
24.
Taiwanese Romanization System
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The Taiwanese Romanization System is a transcription system for Taiwanese Hokkien. It is derived from Pe̍h-ōe-jī and since 2006 has been promoted by Taiwans Ministry of Education. It is nearly identical to Taiwanese Language Phonetic Alphabet Romanization for Hakka apart from using ts tsh j instead of c ch j for the fricatives /ts tsʰ dz/, Taiwanese Romanization System uses 16 basic Latin letters,7 digraphs and a trigraph. In addition, it uses 6 diacritics to represent tones, nn is only used after a vowel to express nasalization, so it has no capital letter. Palatalization occurs when J, S, Ts, Tsh followed by i, so Ji, Si, Tsi, of the 10 unused basic Latin letters, R is sometimes used to express dialectal vowels, while the others are only used in loanwords. O pronounced ㄜ in general dialect in Kaohsiung and Tainan, ㄛ in Taipei, -nn forms the nasal vowels There is also syllabic m and ng. ing pronounced, ik pronounced. A hyphen links elements of a compound word, a double hyphen indicates that the following syllable has a neutral tone and therefore that the preceding syllable does not undergo tone sandhi. 臺灣閩南語羅馬拼音及其發音學習網, Taiwanese Romanization System learning site by Ministry of Education, Taiwan
25.
Reconstructions of Old Chinese
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Several authors have produced reconstructions of Old Chinese phonology, beginning with the Swedish sinologist Bernard Karlgren in the 1940s and continuing to the present day. Although the various notations appear to be different, they correspond with each other on most points. By the 1970s, it was agreed that Old Chinese had fewer points of articulation than Middle Chinese, a set of voiceless sonorants. Since the 1990s, most authors have agreed on a six-vowel system, several other kinds of evidence are less comprehensive, but provide valuable clues. These include Min dialects, early Chinese transcriptions of foreign names, Middle Chinese, or more precisely Early Middle Chinese, is the phonological system of the Qieyun, a rhyme dictionary published in 601, with many revisions and expansions over the following centuries. These dictionaries indicated pronunciation by dividing a syllable into an initial consonant, according to its preface, the Qieyun did not reflect a single contemporary dialect, but incorporated distinctions made in different parts of China at the time. The fact that the Qieyun system contains more distinctions than any single form of speech means that it retains additional information about the history of the language. The large number of initials and finals are unevenly distributed, suggesting hypotheses about earlier forms of Chinese, often characters sharing a phonetic element are still pronounced alike, as in the character 中, which was adapted to write the words chōng and zhōng. In other cases the words in a series have very different sounds both in Middle Chinese and in modern varieties. Since the sounds are assumed to have been similar at the time the characters were chosen, the first systematic study of the structure of Chinese characters was Xu Shens Shuowen Jiezi. The Shuowen was mostly based on the seal script standardized in the Qin dynasty. Earlier characters from bones and Zhou bronze inscriptions often reveal relationships that were obscured in later forms. Rhyme has been a consistent feature of Chinese poetry, while much old poetry still rhymes in modern varieties of Chinese, Chinese scholars have long noted exceptions. This was attributed to lax rhyming practice of early poets until the late-Ming dynasty scholar Chen Di argued that a former consistency had been obscured by sound change and this implied that the rhyming practice of ancient poets recorded information about their pronunciation. Scholars have studied various bodies of poetry to identify classes of rhyming words at different periods, the oldest such collection is the Shijing, containing songs ranging from the 10th to 7th centuries BC. The systematic study of Old Chinese rhymes began in the 17th century, gus analysis was refined by Qing dynasty philologists, steadily increasing the number of rhyme groups. A final revision by Wang Li in the 1930s produced the set of 31 rhyme groups. The Min dialects are believed to have split off before the Middle Chinese stage, for example, the following dental initials have been identified in reconstructed proto-Min, Other points of articulation show similar distinctions within stops and nasals
26.
Legalism (Chinese philosophy)
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Fǎ-Jiā or Legalism is one of the six classical schools of thought in Chinese philosophy that developed during the Warring States period. Much of Legalism was principally the development of ideas that lay behind his reforms. The grouping together of thinkers that would eventually be dubbed Fa-Jia or Legalists can be traced to Han Fei, written around 240 BC, the Han Feizi is commonly thought of as the greatest of all Legalist texts, bringing together his predecessors ideas into a coherent ideology. They attracted the attention of the First Emperor, and are believed to contain the first commentaries on the Tao te Ching in history and it is often said that succeeding emperors followed the template set by Han Fei. The Han dynasty took over the institutions of the Qin dynasty almost unchanged. Endorsement for this school of thought peaked under Mao Zedong, hailed as a progressive intellectual current and they owed allegiance to the local prince, who owed allegiance to the Son of Heaven. The Zhou operated according to the principles of Li and punishment, the earliest Zhou kings kept a firm personal hand on the government, depending on their personal capacities, personal relations between ruler and minister, and upon military might. The technique of centralized government being so little developed, they deputed authority to feudal lords, when the Zhou kings could no longer grant new fiefs, their power began to decline, vassals began to identify with their own regions, and schismatic hostility occurred between the Chinese states. Aristocratic families became very important, by virtue of their ancestral prestige wielding great power, for the Confucians, the Classics provided the preconditions for knowledge. For Xun Kuang they contained the logical categories on which knowledge of things was based, orthodox Confucians tended to consider organizational details beneath both minister and ruler, leaving such matters to underlings, and furthermore wanted ministers to control the ruler. Concerned with goodness, the Confucians became the most prominent, followed by the Taoists and reformers that Sima Tan termed the Fa-Jia. But the Taoists focused on the development of powers. A new type of ruler emerged intent on breaking the power of the aristocrats and those that failed were conquered or deposed. As disenfranchised or opportunist aristocrats were increasingly attracted by the reform-oriented rulers, Shang Yang was a leading reformer of his time, concerned largely with administrative and sociopolitical innovation. Considering the power struggle between ruler and minister irreconcilable, they insist on impersonal norms and regulations in their relations, though Han Fei considers people naturally self-interested, he suggests that “Once law and decrees prevail, the way of selfishness collapses. Han Feis prince must make use of Fa, surround himself with an aura of wei and shi, the ruler who follows Tao moves away from benevolence and righteousness, and discards reason and ability, subduing the people through Fa. Only an absolute ruler can restore the world, the belief in the necessity of an absolute monarch for the attainment of stability and order is common to most political theorists of the Warring States period. Successful reforms made the Fa-Jia significant, promoting the growth of the Qin state that applied reforms most thoroughly
27.
Fengjian
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The Zhou kings enfeoffed their fellow warriors and relatives, creating large domains of land. The Fengjian system they created allocated a region or piece of land to an individual and these eventually rebelled against the Zhou Kings, and developed into their own kingdoms, thus ending the centralized rule of the Zhou dynasty. But scholarship has suggested that fengjian otherwise lacks some of the aspects of feudalism. Each state was independent and had its own tax and legal systems along with unique currency, the nobles were required to pay regular homage to the king and to provide him with soldiers at the time of war. This structure played an important part in the structure of Western Zhou which was expanding its territories in the east. Zongfa, which applied to all classes, governed the primogeniture of rank. The eldest son of the consort would inherit the title and retained the rank within the system. Other sons from the consort, concubines, and mistresses would be given titles one rank lower than their father, as time went by, all terms had lost their original meanings nonetheless. Zhuhou, Dafu, and Shi became synonyms of court officials, any male member of the nobility or gentry could be called a gongzi. The well-field system was a Chinese land distribution method existing between the ninth century BC to around the end of the Warring States period, while all fields were aristocrat-owned, the private fields were managed exclusively by serfs and the produce was entirely the farmers. It was only produce from the fields, worked on by all eight families, that went to the aristocrats. As part of a larger feudal fēngjiàn system, the system became strained in the Spring. When the system became economically untenable in the Warring States period and it was first suspended in the state of Qin by Shang Yang and other states soon followed suit. As part of the turning the clock back reformations by Wang Mang during the short-lived Xin Dynasty, Marxist historians in China have described Chinese ancient society as largely feudal. Fengjian is particularly important to Marxist historiographical interpretation of Chinese history in China, the first to propose the use of this term for the Chinese society was Marxist historian and one of the leading writers of 20th-century China, Guo Moruo in the 1930s. This situation is supposed to have prevailed in China after the decline of the Shang dynasty, one of the reasons for the shift to feudal states is claimed to be the introduction of iron technology. There land fiefs were granted by lords or the ruler to knights, who were considered the ‘vassals’, who in return promised loyalty to the lord and provided military support during periods of war. In China, instead of a salary each noble was given land by the Zhou ruler along with the living on it who worked on the land
28.
Criticize Lin, Criticize Confucius
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The Criticize Lin, Criticize Confucius Campaign was a political propaganda campaign started by Mao Zedong and his wife, Jiang Qing, the leader of the Gang of Four. It lasted from 1973 until the end of the Cultural Revolution, the campaign produced detailed Maoist interpretations of Chinese history, and was used as a tool by the Gang of Four to attack their enemies. The campaign continued in phases, beginning as an academic attempt to interpret Chinese history according to Maos political theories. In 1974 the campaign was joined with another, pre-existent campaign to attack Lin Biao, in early 1975 the campaign was modified to indirectly attack Chinas Premier, Zhou Enlai, and other senior Chinese leaders. In mid-1975 the Gang of Four introduced debate on The Water Margin as a tool to attack their enemies, the campaign only ended in 1976, when the Gang of Four were arrested, ending the Cultural Revolution. The events that occurred during the Criticize Lin, Criticize Confucius campaign were complex and often confusing, the first phase of the campaign began after the 1st Plenary Session of the 10th CCP Central Committee, in 1973. These initial debates focused on interpreting the issues of slavery, feudalism, in late 1973 - early 1974 begins the second phase of the campaign, when as the main critics of Confucius were the masses. The universities were organized special courses, preparing a program of criticism of certain provisions of the Confucius used by Lin Biao, tens of thousands of workers and peasants were trained in these courses, swelling the ranks of Marxist theoretician. The attacks on Confucius merged with a pre-existent campaign to criticize Lin Biao, with the deployment of the campaign it became clear that criticism of Lin Biao and Confucius was directed not so much against the enemies of the past, as against the enemies of today. During this phase, Maos image was identified with that of Chinas first emperor, hyperbolic praise was given to Qin based on his popular association with Mao. In the article What kind of man Confucius, published in the issue of the Red Flag magazine in 1974. Based on Peoples Daily articles, Russian researcher Leo Delyusin believed that locals formally belonging to the campaign criticize Lin Biao, under the guise of criticism of the ideas of Confucius education, Tang Xiaowen in the article I was popular educator Confucius. Attacked those who moved away from the installations of the cultural revolution and he tried to prove that in the saying of Confucius all contained class meaning, and had a detrimental effect on the organization of the education system, serving as the basis of the revisionist line. Declaring that Confucius harbored a hatred of the social changes of the time. The third phase began after Zhou Enlai reorganized the State Council during the 4th National Peoples Congress, at the Peoples Congress, Zhou Enlai brought many cadres back to work who had been purged during the 1966-1969 phase of the Cultural Revolution. In comparison with the first stage of the revolution, the rehabilitated leaders led by Premier Zhou Enlai already had sufficient influence in the center. The fourth and final phase of the campaign coincided with Zhous illness, after the 1974 campaign criticize Lin Biao and Confucius reached its climax, and soon subsided. Deng Xiaoping then took many of Zhous responsibilities, acting as premier in Zhous absence until Deng was again purged, after Mao died, the Gang of Four also directed the campaign against Hua Guofeng, who was named Maos successor
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Media related to Qin dynasty at Wikimedia Commons
