Hankou romanized as Hankow, was one of the three towns whose merging formed modern-day Wuhan city, the capital of the Hubei province, China. It stands north of the Yangtze Rivers where the Han flows into the Yangtze. Hankou is connected by bridges to its triplet sister towns Wuchang. Hankou is the main port of Hubei province and the single largest port in the middle reaches of Yangtze; the city's name means "Mouth of the Han", from its position at the confluence of the Han with the Yangtze River. The name appears in a Tang Dynasty poem by Liu Changqing. Other historical names for the city include Xiakou and Lukou. Hankou, from the Ming to late Qing, was under the administration of the local government in Hanyang, although it was one of the four major national markets in Ming dynasty, it was not until 1899. Hankou was divided into four districts, which are Juren, Youyi and Dazhi; some of the names can still be found in modern-day Wuhan, where there are geographical names such as Xunlimen and Dazhimen.
In 1926, Hankou was established as a city, where its municipal government was built in Jianghan district. In the same year, the Northern Expedition reached Hankou, merged Hankou with adjacent Wuchang and Hanyang to make it the seat of the national capital, Wuhan, but in 1927, when Nanjing succeeded in the fight to be the national capital, Wuhan was returned to its original form, with Hankou being again a city by itself. This time Hankou was established as a "Special Municipality," which resembles a direct-controlled municipality in present day. Before 1949, Hankou has shifted between being a provincial city. In 1949, Hankou was merged with Hanyang and Wuchang to become Wuhan, when the communists arrived in Hankou on May 16. Hankou was the destination on the escape route of groups of missionaries fleeing the Boxers in the Northern provinces around 1900; the flight of some missionaries from the T'ai-yüan massacre in Shan-si is recorded in the work "A Thousand Miles of Miracles in China", by Reverend A E Glover], one of the fleeing missionaries.
On October 10, 1911, a revolution to establish the Republic of China and replace the Qing Dynasty led to the involvement of Hankou in the struggle between Hubei revolutionary forces and the Qing army, led by Yuan Shikai. Although the revolution began in Wuchang with a revolt started by members of the New Army, revolutionaries captured major strategic cities and towns throughout the province, including Hankou on October 12; the Qing Dynasty Army recaptured Hankou but as the revolution spread throughout China the town and the province came under control of the Republic of China. Hankou used to have five foreign concessions belonging to the United Kingdom, Russia and Japan; the German and Russian concessions ended in 1917 and 1920 and those areas were administered by the Chinese government as the First and the Second Special Area. Early in 1927, the British concession was occupied in the course of the revolutionary troubles that accompanied the Northern Expedition when the Chinese Kuomintang forces occupied the concession and showed no intention of withdrawing.
The Chen-O'Malley Agreement of February 1927 provided for a combined British-Chinese administration of the concession and in 1929 the British concession formally came to an end. From on it was administered by the Chinese authorities as the Third Special Area; the government of Vichy France relinquished the French concession in 1943 while the Japanese concession came to an end with the surrender of Japan in 1945. Hankou was captured by the Japanese invaders in 1938. An important logistical center, the city was bombed in December 1944 by the US aircraft based in the Chengdu area. Before the Communist Revolution, Hankou was the seat of the Roman Catholic Archdiocese of Hankou, covering the province of Hubei; the dioceses in Wuchang and elsewhere in the province, were subordinated to it. "Hankou" remains a used name for the part of Wuhan urban area north of the Yangtze and Han Rivers. The name was long preserved in the name of the old Hankou Railway Station, the original terminal of the Jinghan Railway.
After the old Dazhimen station closed in 1991, the Hankou name was transferred to the new Hankou Railway Station, which opened in 1991 at a new location, farther away from central city. Railway passengers traveling to Wuhan need to purchase tickets to a particular station: the Hankou Railway Station, the Wuchang Railway Station, or the new Wuhan Railway Station. Nonetheless, Hankou is no longer the name of an administrative unit, as its area now falls within Jiang'an District, Jianghan District, Qiaokou District; this contrasts with Wuchang and Hanyang, whose names have been retained in the eponymous administrative districts within the City of Wuhan. Hankou once had an English-language newspaper, The Hankow Daily News, published by a German individual. Walravens, Hartmut. "German Influence on the Press in China." - In: Newspapers in International Librarianship: Papers Presented by the Newspaper Section at IFLA General Conferences. Walter de Gruyter, January 1, 2
Consecration is the solemn dedication to a special purpose or service religious. The word consecration means "association with the sacred". Persons, places, or things can be consecrated, the term is used in various ways by different groups; the origin of the word comes from the Latin word consecrat, which means dedicated and sacred. A synonym for to consecrate is to sanctify. Images of the Buddha and bodhisattvas are ceremonially consecrated in a broad range of Buddhist rituals that vary depending on the Buddhist traditions. Buddhābhiseka is a Sanskrit term referring to these consecration rituals. "Consecration" is used in the Catholic Church as the setting apart for the service of God of both persons and objects. The ordination of a new bishop is called a consecration. While the term "episcopal ordination" is now more common, "consecration" was the preferred term from the Middle Ages through the period including the Second Vatican Council; the Vatican II document Constitution on the Sacred Liturgy n. 76 states, Both the ceremonies and texts of the ordination rites are to be revised.
The address given by the bishop at the beginning of each ordination or consecration may be in the mother tongue. When a bishop is consecrated, the laying of hands may be done by all the bishops present; the English text of Catechism of the Catholic Church, Second Edition, 1997, under the heading "Episcopal ordination—fullness of the sacrament of Holy Orders", uses "episcopal consecration" as a synonymous term, using "episcopal ordination" and "episcopal consecration" interchangeably. The Code of Canon Law Latin-English Edition, under "Title VI—Orders" uses the term sacrae ordinationis minister "minister of sacred ordination" and the term consecratione episcopali "episcopal consecration"; the life of those who enter religious institutes, secular institutes or societies of apostolic Life are described as Consecrated life. The rite of consecration of virgins can be traced back at least to the fourth century. By the time of the Second Vatican Council, the bestowal of the consecration was limited to cloistered nuns only.
The Council directed. Two similar versions were prepared, one for women living in monastic orders, another for consecrated virgins living in the world. An English translation of the rite for those living in the world is available on the web site of the United States Association of Consecrated Virgins. Chrism, an anointing oil, is olive oil consecrated by a bishop. Objects such as patens and chalices, used for the Sacrament of the Eucharist, are consecrated by a bishop, using chrism; the day before a new priest is ordained, there is a vigil and a service or Mass at which the ordaining Bishop consecrates the paten and chalice of the ordinands. A more solemn rite exists for what used to be called the "consecration of an altar", either of the altar alone or as the central part of the rite for a church; the rite is now called the dedication. Since it would be contradictory to dedicate to the service of God a mortgage-burdened building, the rite of dedication of a church is carried out only if the building is debt-free.
Otherwise, it is only blessed. A special act of consecration is that of the bread and wine used in the Eucharist, which according to Catholic belief involves their change into the Body and Blood of Christ, a change referred to as transubstantiation. To consecrate the bread and wine, the priest speaks the Words of Institution. In the Eastern Orthodox Churches and the Eastern Catholic Churches, the term "consecration" can refer to either the Sacred Mystery of Cheirotonea of a bishop, or the sanctification and solemn dedication of a church building, it can be used to describe the change of the bread and wine into the Body and Blood of Christ at the Divine Liturgy. The Chrism used at Chrismation and the Antimension placed on the Holy Table are said to be consecrated. Church buildings and altars are consecrated to the purpose of religious worship, baptismal fonts and vessels are consecrated for the purpose of containing the Eucharistic elements, the bread and wine/the body and blood of Christ. A person may be consecrated for a specific role within a religious hierarchy, or a person may consecrate his or her life in an act of devotion.
In particular, the ordination of a bishop is called a consecration. In churches that follow the doctrine of apostolic succession, the bishops who consecrate a new bishop are known as the consecrators and form an unbroken line of succession back to the Apostles; those who take the vows of religious life are said to be living a consecrated life. The Methodist Book of Worship for Church and Home contains a liturgies for "The Order for the Consecration of Bishops", "An Office for the Consecration of Deaconesses", "An Office for the Consecration of Directors of Christian Education and Directors of Music", as well as "An Office for the Opening or Consecrating of a Church Building" among others. Among some religious groups there is a service of "deconsecration", to return a consecrated place to secular purpose. In the Church of England, an order closing a church may remove the legal effects of consecration. In most South Indian Hindu temples around the world, Kumbhabhishekam, or the temple's consecration ceremony, is done once every 12 years.
It is done to purify the temple after a renovation or done to renew the purity of th
Chinese surnames are used by Han Chinese and Sinicized ethnic groups in Mainland China, Hong Kong, Malaysia, Taiwan, Singapore, Philippines and among overseas Chinese communities. In ancient times two types of surnames existed, namely xing or clan names, shi or lineage names. Chinese family names are patrilineal. Women do not change their surnames upon marriage, except in places with more Western influences such as Hong Kong. Traditionally Chinese surnames have been exogamous; the colloquial expressions laobaixing and bǎixìng are used in Chinese to mean "ordinary folks", "the people", or "commoners". Prior to the Warring States period, only the ruling families and the aristocratic elite had surnames. There was a difference between clan names or xing and lineage names or shi. Xing were surnames held by the noble clans, they are composed of a nü radical, taken by some as evidence they originated from matriarchal societies based on maternal lineages. Another hypothesis has been proposed by sinologist Léon Vandermeersch upon observation of the evolution of characters in oracular scripture from the Shang dynasty through the Zhou.
The "female" radical seems to appear at the Zhou period next to Shang sinograms indicating an ethnic group or a tribe. This combination seems to designate a female and could mean "lady of such or such clan"; the structure of the xing sinogram could reflect the fact that in the royal court of Zhou, at least in the beginning, only females were called by their birth clan name, while the men were designated by their title or fief. Prior to the Qin dynasty China was a fengjian society; as fiefdoms were divided and subdivided among descendants, so additional sub-surnames known as shi were created to distinguish between noble lineages according to seniority, though in theory they shared the same ancestor. In this way, a nobleman would hold a xing; the difference between xing and shi was blurring for women since the Spring and Autumn period. After the states of China were unified by Qin Shi Huang in 221 BC, surnames spread to the lower classes. Many shi surnames survive to the present day. According to Kiang Kang-Hu, there are 18 sources from which Chinese surnames may be derived, while others suggested at least 24.
These may be names associated with a ruling dynasty such as the various titles and names of rulers and dynasty, or they may be place names of various territories, towns and specific locations, the title of official posts or occupations, or names of objects, or they may be derived from the names of family members or clans, in a few cases, names of contempt given by a ruler. The following are some of the common sources: Xing: These were reserved for the central lineage of the royal family, with collateral lineages taking their own shi; the traditional description was what were known as the "Eight Great Xings of High Antiquity", namely Jiāng, Jī, Yáo, Yíng, Sì, Yún, Guī and Rèn, though some sources quote Jí as the last one instead of Rèn. Of these xings, only Jiang and Yao have survived in their original form to modern days as occurring surnames. Royal decree by the Emperor, such as Kuang. State name: Many nobles and commoners took the name of their state, either to show their continuing allegiance or as a matter of national and ethnic identity.
These are some of the most common Chinese surnames. Name of a fief or place of origin: Fiefdoms were granted to collateral branches of the aristocracy and it was natural as part of the process of sub-surnaming for their names to be used. An example is Marquis of Ouyangting, whose descendants took the surname Ouyang. There are some two hundred examples of this identified of two-character surnames, but few have survived to the present. Names of an ancestor: Like the previous example, this was a common origin with close to 500 or 600 examples, 200 of which are two-character surnames. An ancestor's courtesy name would be used. For example, Yuan Taotu took the second character of his grandfather's courtesy name Boyuan as his surname. Sometimes titles granted to ancestors could be taken as surnames. Seniority within the family: In ancient usage, the characters of meng, shu and ji were used to denote the first, second and fourth eldest sons in a family; these were sometimes adopted as surnames. Of these, Meng is the best known.
Occupation From official positions, such as Shǐ, Jí, Líng, Cāng, Kù, Jiàn, Shàngguān, Tàishǐ, Zhōngháng, Yuèzhèng, in the case of Shang's "Five Officials", namely Sīmǎ, Sītú, Sīkōng, Sīshì and Sīkòu.