Zuo Zongtang
Zuo Zongtang (左宗棠) (November 10, 1812 – September 5, 1885) was a Chinese statesman and military leader of the late Qing Dynasty.
@ We shall first confront them [the Russians] with arguments...and then settle it on the battlefields. [John King Fairbank, Kwang-ching Liu, Denis Crispin Twitchett (1980). Late Ch'ing, 1800-1911. Cambridge University Press. p. 93. ISBN 0521220297. Retrieved on 2010-6-28.]
http://en.wikiquote.org/wiki/Zuo_Zongtang
Zhu Bajie (豬八戒)
Zhu Bajie(豬八戒)
Alternative Names (異名):
豬八戒, 猪八戒, Zhū Bājiè (pinyin), Zhu Bajie
Zhu Bajie (traditional Chinese: 豬八戒; simplified Chinese: 猪八戒; pinyin: Zhū Bājiè; Wade-Giles: Chu Pa-chieh; Sino-Vietnamese: Trư Bát Giới; Japanese: Cho Hakkai; Thai: Teu Poi Gai), also named Zhu Wuneng (Han-Vietnamese: Trư Ngộ Năng; Japanese: Cho Gonō; traditional Chinese: 豬悟能; simplified Chinese: 猪悟能; pinyin: Zhū Wùnéng; Wade-Giles: Chu Wu-neng), is one of the three helpers of Xuanzang in the classic Chinese novel Journey to the West. He is called "Pigsy" or "Pig" in many English versions of the story.
Zhu Bajie is a complex and developed character in the novel. He looks like a terrible monster, part human and part pig, who often gets himself and his companions into trouble by his laziness, his gluttony, and his propensity for lusting after pretty women. He is jealous of Wukong and always tries to bring him down. His Buddhist name "Zhu Wuneng", given by bodhisattva Guanyin, means "pig (reincarnate) who is aware of ability, or pig who rises to power", a reference to the fact that he values himself so much as to forget his own grisly appearance. Xuanzang gave him the nickname Bājiè which means "eight restraints, or eight commandments" to remind him of his Buddhist diet. He is often seen as the most outgoing of the group. In the original Chinese novel, he is often called dāizi (獃子), meaning "idiot". Sun Wukong, Xuanzang and even the author refer to him as "idiot" over the course of the story. Bodhisattvas and other heavenly beings usually refer to him as "Heavenly Tumbleweed."
Name(s)
Zhu Bajie's name is composed of three characters: Zhū (豬) which means "pig", and Bājiè, (八戒) which means "Eight Prohibitions". His name was formerly Zhū Lìujiè (豬六戒), lìu (六) meaning "six". When he committed two more sins, however, his name was changed to Bājiè.
Story
Zhu Bajie originally held the title of Tiānpéng Yuánshuǎi (天蓬元帅; lit. "Marshall of the Heavenly Canopy, or the Marshall of the Heavenly Tumbleweed"), commander-in-chief of 7,000 Heavenly Navy Soldiers. When Sun Wu Kong was born, he was a giant demon. Tiānpéng Yuánshuǎi defeated him and he was granted his present title. He was later banished, however, for misbehaviour. At a party organized for all the significant figures in Heaven, Bajie saw the Goddess of the Moon for the first time and was captivated by her beauty. Following a drunken attempt to get close to her, she reported this to the Jade Emperor and thus he was banished to Earth. In some retellings of the story, his banishment is linked to Sun Wukong's downfall. In any case, he was exiled from Heaven and sent to be reincarnated on Earth, where by mishap he fell into a pig farm and was reborn as a man-eating pig-monster known as Zhū Gāngliè ( the "steel-maned pig").
In the earlier portions of Journey to the West, Wukong and Xuanzang come to Gao village and find that a daughter of the village elder had been kidnapped and the abductor left a note demanding marriage. After some investigations, Wukong found out that Bajie was the "villain" behind this. He fought with Wukong, but ended the fight when he learned that Wukong is a servant of Xuanzang, revealing that he had been recruited by Guanyin to join their pilgrimage and make atonements for his sins (those that had got him thrown out of Heaven, and the many he had racked up since).
Like his fellow disciples, Bajie has supernatural powers. He knows 36 transformations. Like his fellow disciple, Sha Wujing, his combat skills underwater are superior to that of Wukong. The novel makes use of constant alchemical imagery and Bajie is most closely linked to the Wood element, as seen by another one of his nicknames, Mùmǔ (木母, "Wood-Mother").
At the end of the novel, most of Bajie's fellow pilgrims achieve enlightenment and become buddhas or arhats, but he does not; although much improved, he is still too much a creature of his base desires. He is instead rewarded for his part in the pilgrimage's success with a job as "Cleanser of the Altars" and all the leftovers he can eat.
As a weapon, he wields a jiǔchǐ-dīngpá, a nine-tooth (jiǔchǐ) iron muck-rake (dīngpá) from Heaven that weighs roughly 5,048 kilos (or roughly 11,129 pounds).
Popular culture
In the manga Dragon Ball/Dragon Ball Z and the anime Dragon Ball, Dragon Ball Z and Dragon Ball GT, there is a pig named Oolong which is loosely based on Zhu Bajie; he is greedy, ugly, stupid and has the shape-changing ability.
Saiyuki, an anime and manga loosely based on Journey to the West, features a major character named Cho Hakkai is loosely based on Zhu Bajie; indeed, Cho Hakkai is Japanese for Zhu Bajie, as is his previous name Cho Gonou (Zhu Wuneng). Hakkai, being gentle (at least superficially) and polite, and hardly resembling anything but a human, is nothing like Bajie. However, in a team of impostors who take the party's place in a few episodes, Hakkai's counterpart is in fact a slobbish glutton.
In the anime InuYasha, Zhu Bajie's descendant is a demon named Chokyukai (Cho Kyukai "Pig with Nine Prohibitions"; if in Chinese Zhū Jiǔjiè) that abducts young unmarried women and takes them to his palace.
The Capcom arcade game SonSon, also loosely based on Journey to the West, features a character drawn from Zhu Bajie in the form of the second-player character Tonton.
Links
http://en.wikipedia.org/wiki/Chinese_mythology
http://en.wikipedia.org/wiki/Category:Chinese_mythology
Chinese mythology, Fictional monks, Legendary mammals, Journey to the West, Characters in written fiction
Alternative Names (異名):
豬八戒, 猪八戒, Zhū Bājiè (pinyin), Zhu Bajie
Zhu Bajie (traditional Chinese: 豬八戒; simplified Chinese: 猪八戒; pinyin: Zhū Bājiè; Wade-Giles: Chu Pa-chieh; Sino-Vietnamese: Trư Bát Giới; Japanese: Cho Hakkai; Thai: Teu Poi Gai), also named Zhu Wuneng (Han-Vietnamese: Trư Ngộ Năng; Japanese: Cho Gonō; traditional Chinese: 豬悟能; simplified Chinese: 猪悟能; pinyin: Zhū Wùnéng; Wade-Giles: Chu Wu-neng), is one of the three helpers of Xuanzang in the classic Chinese novel Journey to the West. He is called "Pigsy" or "Pig" in many English versions of the story.
Zhu Bajie is a complex and developed character in the novel. He looks like a terrible monster, part human and part pig, who often gets himself and his companions into trouble by his laziness, his gluttony, and his propensity for lusting after pretty women. He is jealous of Wukong and always tries to bring him down. His Buddhist name "Zhu Wuneng", given by bodhisattva Guanyin, means "pig (reincarnate) who is aware of ability, or pig who rises to power", a reference to the fact that he values himself so much as to forget his own grisly appearance. Xuanzang gave him the nickname Bājiè which means "eight restraints, or eight commandments" to remind him of his Buddhist diet. He is often seen as the most outgoing of the group. In the original Chinese novel, he is often called dāizi (獃子), meaning "idiot". Sun Wukong, Xuanzang and even the author refer to him as "idiot" over the course of the story. Bodhisattvas and other heavenly beings usually refer to him as "Heavenly Tumbleweed."
Name(s)
Zhu Bajie's name is composed of three characters: Zhū (豬) which means "pig", and Bājiè, (八戒) which means "Eight Prohibitions". His name was formerly Zhū Lìujiè (豬六戒), lìu (六) meaning "six". When he committed two more sins, however, his name was changed to Bājiè.
Story
Zhu Bajie originally held the title of Tiānpéng Yuánshuǎi (天蓬元帅; lit. "Marshall of the Heavenly Canopy, or the Marshall of the Heavenly Tumbleweed"), commander-in-chief of 7,000 Heavenly Navy Soldiers. When Sun Wu Kong was born, he was a giant demon. Tiānpéng Yuánshuǎi defeated him and he was granted his present title. He was later banished, however, for misbehaviour. At a party organized for all the significant figures in Heaven, Bajie saw the Goddess of the Moon for the first time and was captivated by her beauty. Following a drunken attempt to get close to her, she reported this to the Jade Emperor and thus he was banished to Earth. In some retellings of the story, his banishment is linked to Sun Wukong's downfall. In any case, he was exiled from Heaven and sent to be reincarnated on Earth, where by mishap he fell into a pig farm and was reborn as a man-eating pig-monster known as Zhū Gāngliè ( the "steel-maned pig").
In the earlier portions of Journey to the West, Wukong and Xuanzang come to Gao village and find that a daughter of the village elder had been kidnapped and the abductor left a note demanding marriage. After some investigations, Wukong found out that Bajie was the "villain" behind this. He fought with Wukong, but ended the fight when he learned that Wukong is a servant of Xuanzang, revealing that he had been recruited by Guanyin to join their pilgrimage and make atonements for his sins (those that had got him thrown out of Heaven, and the many he had racked up since).
Like his fellow disciples, Bajie has supernatural powers. He knows 36 transformations. Like his fellow disciple, Sha Wujing, his combat skills underwater are superior to that of Wukong. The novel makes use of constant alchemical imagery and Bajie is most closely linked to the Wood element, as seen by another one of his nicknames, Mùmǔ (木母, "Wood-Mother").
At the end of the novel, most of Bajie's fellow pilgrims achieve enlightenment and become buddhas or arhats, but he does not; although much improved, he is still too much a creature of his base desires. He is instead rewarded for his part in the pilgrimage's success with a job as "Cleanser of the Altars" and all the leftovers he can eat.
As a weapon, he wields a jiǔchǐ-dīngpá, a nine-tooth (jiǔchǐ) iron muck-rake (dīngpá) from Heaven that weighs roughly 5,048 kilos (or roughly 11,129 pounds).
Popular culture
In the manga Dragon Ball/Dragon Ball Z and the anime Dragon Ball, Dragon Ball Z and Dragon Ball GT, there is a pig named Oolong which is loosely based on Zhu Bajie; he is greedy, ugly, stupid and has the shape-changing ability.
Saiyuki, an anime and manga loosely based on Journey to the West, features a major character named Cho Hakkai is loosely based on Zhu Bajie; indeed, Cho Hakkai is Japanese for Zhu Bajie, as is his previous name Cho Gonou (Zhu Wuneng). Hakkai, being gentle (at least superficially) and polite, and hardly resembling anything but a human, is nothing like Bajie. However, in a team of impostors who take the party's place in a few episodes, Hakkai's counterpart is in fact a slobbish glutton.
In the anime InuYasha, Zhu Bajie's descendant is a demon named Chokyukai (Cho Kyukai "Pig with Nine Prohibitions"; if in Chinese Zhū Jiǔjiè) that abducts young unmarried women and takes them to his palace.
The Capcom arcade game SonSon, also loosely based on Journey to the West, features a character drawn from Zhu Bajie in the form of the second-player character Tonton.
Links
http://en.wikipedia.org/wiki/Chinese_mythology
http://en.wikipedia.org/wiki/Category:Chinese_mythology
Chinese mythology, Fictional monks, Legendary mammals, Journey to the West, Characters in written fiction
Zhuanxu (顓頊)
Zhuanxu(顓頊)
Alternative Names (異名):
顓頊, 颛顼, Zhuanxu
Zhuanxu (traditional Chinese: 顓頊; simplified Chinese: 颛顼; pinyin: Zhuānxū), also known as Gaoyang (高陽) is a legendary monarch of ancient China.
A grandson of the Yellow Emperor, Zhuanxu led the Shi clan in an eastward migration to present-day Shandong, where intermarriages with the Dongyi clan enlarged and augmented their tribal influences. At age twenty, he became their sovereign, going on to rule for seventy-eight years until his death.
He made contributions to a unified calendar, astrology, religion reforms to oppose shamanism, upheld the patriarchal (as opposed to the previous matriarchal) system, and forbade close-kin marriage. Zhuanxu is held by many to be one of the Five Emperors.
Links
http://en.wikipedia.org/wiki/Chinese_mythology
http://en.wikipedia.org/wiki/Category:Chinese_mythology
Chinese history stubs, Chinese mythology
Alternative Names (異名):
顓頊, 颛顼, Zhuanxu
Zhuanxu (traditional Chinese: 顓頊; simplified Chinese: 颛顼; pinyin: Zhuānxū), also known as Gaoyang (高陽) is a legendary monarch of ancient China.
A grandson of the Yellow Emperor, Zhuanxu led the Shi clan in an eastward migration to present-day Shandong, where intermarriages with the Dongyi clan enlarged and augmented their tribal influences. At age twenty, he became their sovereign, going on to rule for seventy-eight years until his death.
He made contributions to a unified calendar, astrology, religion reforms to oppose shamanism, upheld the patriarchal (as opposed to the previous matriarchal) system, and forbade close-kin marriage. Zhuanxu is held by many to be one of the Five Emperors.
Links
http://en.wikipedia.org/wiki/Chinese_mythology
http://en.wikipedia.org/wiki/Category:Chinese_mythology
Chinese history stubs, Chinese mythology
朱熹 (Zhu Xi, 1130-1200)
Zhu Xi (1130-1200)
Zhu Xi or Chu Hsi (Chinese: 朱熹, October 18, 1130, Youxi, Fujian Province, China – April 23, 1200, China) was a Song Dynasty Confucian scholar who became the leading figure of the School of Principle and the most influential rationalist Neo-Confucian in China. His contribution to Chinese philosophy include his assigning special significance to the Analects of Confucius, the Mencius, the Great Learning, and the Doctrine of the Mean (the Four Books), his emphasis on the investigation of things (gewu), and the synthesis of all fundamental Confucian concepts formed the basis of Chinese bureaucracy and government for over 700 years.
Quotes·Quotations by Zhu Xi
Time
¶ 少年易老学难成，一寸光阴不可轻。
The young become old soon. It takes a lot of time to learn something. We must not waste any time.
http://en.wikipedia.org/wiki/Zhu_Xi
Zhong Kui (鍾馗)
Zhong Kui(鍾馗)
Alternative Names (異名):
鍾馗, Zhong Kui, Shōki(Japanese)
Zhong Kui (Chinese: 鍾馗; pinyin: Zhōng Kuí; Japanese: Shōki) is a figure of Chinese mythology. Traditionally regarded as a vanquisher of ghosts and evil beings, and reputedly able to command 80,000 demons, his image is often painted on household gates as a guardian spirit, as well as in places of business where high-value goods are involved.
According to folklore, Zhong Kui travelled with Du Ping (杜平), a friend from his hometown, to take part in the imperial examinations at the capital. Though Zhong achieved top honours in the exams, his title of "zhuangyuan" was stripped by the emperor because of his disfigured appearance. In anger, Zhong Kui committed suicide upon the palace steps by hurling himself against the palace gate until his head was broken. Du Ping buried him. After Zhong became king of ghosts in Hell, he returned to his hometown on the Chinese New Year's Eve. To repay Du Ping's kindness, Zhong Kui gave his younger sister in marriage to Du.
Zhong Kui's popularity in folklore can be traced to the reign of Emperor Xuanzong of Tang China (712 to 756). According to Song Dynasty sources, once the Emperor Xuanzong was gravely ill. He had a dream in which he saw two ghosts. The smaller of the ghosts stole a purse from imperial consort Yang Guifei and a flute belonging to the emperor. The bigger ghost, wearing the hat of an official, captured the smaller ghost, tore out his eye and ate it. The bigger ghost then introduced himself as Zhong Kui. He said that he had sworn to rid the empire of evil. When the emperor awoke, he had recovered from his illness. So he commissioned the court painter Wu Daozi (吴道子) to produce an image of Zhong Kui to show to the officials. This was highly influential to later representations of Zhong.
See also
Feng shui
Taoism
Links
http://en.wikipedia.org/wiki/Chinese_mythology
http://en.wikipedia.org/wiki/Category:Chinese_mythology
Chinese mythology stubs, Chinese mythology
Alternative Names (異名):
鍾馗, Zhong Kui, Shōki(Japanese)
Zhong Kui (Chinese: 鍾馗; pinyin: Zhōng Kuí; Japanese: Shōki) is a figure of Chinese mythology. Traditionally regarded as a vanquisher of ghosts and evil beings, and reputedly able to command 80,000 demons, his image is often painted on household gates as a guardian spirit, as well as in places of business where high-value goods are involved.
According to folklore, Zhong Kui travelled with Du Ping (杜平), a friend from his hometown, to take part in the imperial examinations at the capital. Though Zhong achieved top honours in the exams, his title of "zhuangyuan" was stripped by the emperor because of his disfigured appearance. In anger, Zhong Kui committed suicide upon the palace steps by hurling himself against the palace gate until his head was broken. Du Ping buried him. After Zhong became king of ghosts in Hell, he returned to his hometown on the Chinese New Year's Eve. To repay Du Ping's kindness, Zhong Kui gave his younger sister in marriage to Du.
Zhong Kui's popularity in folklore can be traced to the reign of Emperor Xuanzong of Tang China (712 to 756). According to Song Dynasty sources, once the Emperor Xuanzong was gravely ill. He had a dream in which he saw two ghosts. The smaller of the ghosts stole a purse from imperial consort Yang Guifei and a flute belonging to the emperor. The bigger ghost, wearing the hat of an official, captured the smaller ghost, tore out his eye and ate it. The bigger ghost then introduced himself as Zhong Kui. He said that he had sworn to rid the empire of evil. When the emperor awoke, he had recovered from his illness. So he commissioned the court painter Wu Daozi (吴道子) to produce an image of Zhong Kui to show to the officials. This was highly influential to later representations of Zhong.
See also
Feng shui
Taoism
Links
http://en.wikipedia.org/wiki/Chinese_mythology
http://en.wikipedia.org/wiki/Category:Chinese_mythology
Chinese mythology stubs, Chinese mythology
ZHOU Dunyi (周敦頤, 1017–1073)
ZHOU Dunyi (周敦頤, 1017–1073)
Zhou Dunyi (1017–1073) (traditional Chinese: 周敦頤; simplified Chinese: 周敦颐; pinyin: Zhōu Dūnyí; Wade–Giles: Chou Tun-i), born Zhou Dunshi (周敦實), courtesy name Maoshu (茂叔), was a Chinese Neo-Confucian philosopher and cosmologist born in present-day Yongzhou during the Song Dynasty. He conceptualized the Neo-Confucian cosmology of the day, explaining the relationship between human conduct and universal forces. In this way, he emphasizes that humans can master their qi ("vital life energy") in order to accord with nature. He was a major influence to Zhu Xi, who was the architect of Neo-Confucianism. Zhou Dunyi was mainly concerned with Taiji (supreme polarity) and Wuji (limitless potential), the yin and yang, and the wu xing (the five phases). He is also venerated and credited in Taoism as the first philosopher to popularize the concept of the taijitu, or "yin-yang symbol".
http://en.wikipedia.org/wiki/Zhou_Dunyi
人物: 周敦頤 (ZHOU Dunyi, 1017–1073)
Zhou Dunyi (1017–1073) (traditional Chinese: 周敦頤; simplified Chinese: 周敦颐; pinyin: Zhōu Dūnyí; Wade–Giles: Chou Tun-i), born Zhou Dunshi (周敦實), courtesy name Maoshu (茂叔), was a Chinese Neo-Confucian philosopher and cosmologist born in present-day Yongzhou during the Song Dynasty. He conceptualized the Neo-Confucian cosmology of the day, explaining the relationship between human conduct and universal forces. In this way, he emphasizes that humans can master their qi ("vital life energy") in order to accord with nature. He was a major influence to Zhu Xi, who was the architect of Neo-Confucianism. Zhou Dunyi was mainly concerned with Taiji (supreme polarity) and Wuji (limitless potential), the yin and yang, and the wu xing (the five phases). He is also venerated and credited in Taoism as the first philosopher to popularize the concept of the taijitu, or "yin-yang symbol".
http://en.wikipedia.org/wiki/Zhou_Dunyi
人物: 周敦頤 (ZHOU Dunyi, 1017–1073)
Zhang Guifang (张桂芳)
Zhang Guifang(张桂芳)
Alternative Names (異名):
张桂芳, Zhang Guifang
Zhang Guifang (Chinese: 张桂芳; Pinyin: Zhāng Guìfāng) is a fictional character featured within the famed ancient Chinese novel Investiture of the Gods.
Background
Zhang Guifang is the commander of Green Dragon Pass and serves under Grand Old Master Wen Zhong like an iron sword. In appearance, Zhang wears bulky white royal armor and wields a large ice spear. Due to Zhang's original status, he wields the magical ability "name call"; with this ability, Zhang could paralyze any individual if he happens to say their true name (such an ability is impossible to use on Superiormen however).
Following the trickery of Chao Lei, Wen Zhong would send Zhang and his vanguard Feng Lin to the Western Foothills on a punitive campaign. Following Zhang's arrival, he would try to convince Jiang Ziya to "see the light" and return to King Zhou. Shortly following this, a major battle would ensue between Zhang and his army. While personally dueling against Huang Feihu, he would shout the words, "Huang Feihu, get down from your beast!" Thus, Zhang captured Huang and returned to camp.
Later on, Nezha would confront Zhang around two days following the previous conflict with Jiang Ziya. Nezha would use his divine renown to easily smash through Zhang's unit of a thousand troops and even destroy Zhang's right arm with a crucial attack. However, Wang Magus would later heal Zhang's wounds, effectively allowing him to return again in battle. Following the desperate actions of Li Resounding, Zhang would immediately appear and rescue him from trouble. However, Zhang himself would be forced to flee. At the time of night, Jiang Ziya would send the Chao Twins and Heavenly Happiness before Zhang's camp. After declaring his eternal allegiance to King Zhou, Zhang would commit suicide by impaling himself with his sword.
Zhang Guifang was appointed as the deity of Sangmenxing (丧门星) in the end.
http://en.wikipedia.org/wiki/Chinese_mythology
http://en.wikipedia.org/wiki/Category:Chinese_mythology
Fengshen Yanyi characters | Taoism | Chinese gods | Chinese mythology
Alternative Names (異名):
张桂芳, Zhang Guifang
Zhang Guifang (Chinese: 张桂芳; Pinyin: Zhāng Guìfāng) is a fictional character featured within the famed ancient Chinese novel Investiture of the Gods.
Background
Zhang Guifang is the commander of Green Dragon Pass and serves under Grand Old Master Wen Zhong like an iron sword. In appearance, Zhang wears bulky white royal armor and wields a large ice spear. Due to Zhang's original status, he wields the magical ability "name call"; with this ability, Zhang could paralyze any individual if he happens to say their true name (such an ability is impossible to use on Superiormen however).
Following the trickery of Chao Lei, Wen Zhong would send Zhang and his vanguard Feng Lin to the Western Foothills on a punitive campaign. Following Zhang's arrival, he would try to convince Jiang Ziya to "see the light" and return to King Zhou. Shortly following this, a major battle would ensue between Zhang and his army. While personally dueling against Huang Feihu, he would shout the words, "Huang Feihu, get down from your beast!" Thus, Zhang captured Huang and returned to camp.
Later on, Nezha would confront Zhang around two days following the previous conflict with Jiang Ziya. Nezha would use his divine renown to easily smash through Zhang's unit of a thousand troops and even destroy Zhang's right arm with a crucial attack. However, Wang Magus would later heal Zhang's wounds, effectively allowing him to return again in battle. Following the desperate actions of Li Resounding, Zhang would immediately appear and rescue him from trouble. However, Zhang himself would be forced to flee. At the time of night, Jiang Ziya would send the Chao Twins and Heavenly Happiness before Zhang's camp. After declaring his eternal allegiance to King Zhou, Zhang would commit suicide by impaling himself with his sword.
Zhang Guifang was appointed as the deity of Sangmenxing (丧门星) in the end.
http://en.wikipedia.org/wiki/Chinese_mythology
http://en.wikipedia.org/wiki/Category:Chinese_mythology
Fengshen Yanyi characters | Taoism | Chinese gods | Chinese mythology
Zheng Lun (郑伦)
Zheng Lun(郑伦)
Alternative Names (異名):
郑伦, Zheng Lun
Zhen Lun (Chinese: 郑伦; Pinyin: Zhèng Lún) is a character featured within the famed ancient Chinese novel Fengshen Yanyi.
Zheng Lun was originally the head student under Superiorman Bubble Vaunter (度厄真人) of the Western Kunlun Mountains. Zheng Lun would be destined to assist in the founding of the new dynasty and one day attain the rank of God. For years upon end, Zheng Lun would train his legendary black crow troops and attain perfection with his Evil-Taming bars. At one point in time, Zheng Lun would head down from the Kunlun Mountains to serve as a loyal sword of Su Hu, the head of Ji province.
At one point within the coalition against Su Hu, Zheng Lun would personally take action against the new enemy, Chong Heihu, with the words, "My lord! I will capture Chong Heihu for you! Or I will present you with my head before all these generals." So saying, Zheng Lun would mount his golden-eyed beast, grab hold of his two bars, and set forth with his great army of three thousand black crow troops.
In appearance before Chong Heihu, it could easily be seen that Zheng Lun's hair was like that of golden needles, and his face was like that of a purple plum. Immediately, Zheng Lun's great taming bars would parry off against Chong's duel golden axes, and thus a great battle would ensue between the two renowned warriors. Soon enough, Zheng would recognize the large red gourd atop Chong's back and instantly realize that it is his source for his magic. Thus, Zheng Lun would shoot two large jets from both of his nostrils to suck up Chong's spirit and soul. Once this process was completed, Zheng Lun returned to Ji province with the unconscious Chong as prisoner. Following this point, Zheng Lun would not be featured again for quite some time.
Zheng Lun and Chen Qi (陈奇) was appointed as the deity of Heng Ha Erjiang (哼哈二将) in the end.
Links
http://en.wikipedia.org/wiki/Chinese_mythology
http://en.wikipedia.org/wiki/Category:Chinese_mythology
Fengshen Yanyi characters, Taoism, Chinese gods, Chinese mythology
Alternative Names (異名):
郑伦, Zheng Lun
Zhen Lun (Chinese: 郑伦; Pinyin: Zhèng Lún) is a character featured within the famed ancient Chinese novel Fengshen Yanyi.
Zheng Lun was originally the head student under Superiorman Bubble Vaunter (度厄真人) of the Western Kunlun Mountains. Zheng Lun would be destined to assist in the founding of the new dynasty and one day attain the rank of God. For years upon end, Zheng Lun would train his legendary black crow troops and attain perfection with his Evil-Taming bars. At one point in time, Zheng Lun would head down from the Kunlun Mountains to serve as a loyal sword of Su Hu, the head of Ji province.
At one point within the coalition against Su Hu, Zheng Lun would personally take action against the new enemy, Chong Heihu, with the words, "My lord! I will capture Chong Heihu for you! Or I will present you with my head before all these generals." So saying, Zheng Lun would mount his golden-eyed beast, grab hold of his two bars, and set forth with his great army of three thousand black crow troops.
In appearance before Chong Heihu, it could easily be seen that Zheng Lun's hair was like that of golden needles, and his face was like that of a purple plum. Immediately, Zheng Lun's great taming bars would parry off against Chong's duel golden axes, and thus a great battle would ensue between the two renowned warriors. Soon enough, Zheng would recognize the large red gourd atop Chong's back and instantly realize that it is his source for his magic. Thus, Zheng Lun would shoot two large jets from both of his nostrils to suck up Chong's spirit and soul. Once this process was completed, Zheng Lun returned to Ji province with the unconscious Chong as prisoner. Following this point, Zheng Lun would not be featured again for quite some time.
Zheng Lun and Chen Qi (陈奇) was appointed as the deity of Heng Ha Erjiang (哼哈二将) in the end.
Links
http://en.wikipedia.org/wiki/Chinese_mythology
http://en.wikipedia.org/wiki/Category:Chinese_mythology
Fengshen Yanyi characters, Taoism, Chinese gods, Chinese mythology
ZHANG Zai (張載, 1020–1077)
ZHANG Zai (張載, 1020–1077)
Zhang Zai (simplified Chinese: 张载; traditional Chinese: 張載; pinyin: Zhāng Zǎi; Wade–Giles: Chang Tsai) (1020–1077) was a Chinese Neo-Confucian moral philosopher and cosmologist.
Life and work
Zhang Zai was born in 1020 CE in Hengqu, province of Shaanxi. In his childhood he showed interest in military affairs, but began to study the Confucian texts. Like many Song philosophers, Zhang was initially frustrated with Confucian thought and studied Buddhism along with Daoism for a number of years. But, he decided that "The Way" could not be found in Buddhism or Daoism and resorted back to Confucian texts. His exploration of diverse religious thought had a major impact on his own ideals. In 1056 CE Zhang lectured on the Classic of Changes, which would be known as one of his most memorable works. It is suspected that around this time Zhang had first met the Cheng brothers. After passing the highest level of the civil service examinations, he held several minor government posts.
In 1069 CE Zhang was suggested to the Emperor and given a place in the capital's government, but not long after he ran into disagreement with the prime minister and retired to his home Hengqu, where he spent his time studying and teaching. This was likely the most productive period of his life for developing and spreading his own philosophical views. In 1076 CE he finished his most significant work, Correcting Ignorance, and presented it to his disciples. Later in 1076 CE he was summoned back to the capital and restored to a high ranked position. However, in the winter he became sick and was forced to resign again. He never reached his home town of Hengqu, dying on the road in 1077. Zhang was enshrined in the Confucian temple in 1241 for his work. Many of Zhang's writings have been lost. Zhu Xi collected selections of Zhang's writings in his anthology of Song Study of the Way known as Reflections on Things at Hand. His most important surviving works are probably his commentary on the Changes and Correcting Ignorance.
After Zhang Zai's death most of his pupils became involved with the Cheng brothers' school. His thought became known for the most part through the efforts of the Cheng brothers and Zhu Xi. Zhu Xi honoured Zhang as one of the founders of the Study of the Way.[1]
Notes
[1] http://www.iep.utm.edu/zhangzai/
http://en.wikipedia.org/wiki/Zhang_Zai
人物: 張載 (Zhang Zai, 1020–1077)
Zhang Zai (simplified Chinese: 张载; traditional Chinese: 張載; pinyin: Zhāng Zǎi; Wade–Giles: Chang Tsai) (1020–1077) was a Chinese Neo-Confucian moral philosopher and cosmologist.
Life and work
Zhang Zai was born in 1020 CE in Hengqu, province of Shaanxi. In his childhood he showed interest in military affairs, but began to study the Confucian texts. Like many Song philosophers, Zhang was initially frustrated with Confucian thought and studied Buddhism along with Daoism for a number of years. But, he decided that "The Way" could not be found in Buddhism or Daoism and resorted back to Confucian texts. His exploration of diverse religious thought had a major impact on his own ideals. In 1056 CE Zhang lectured on the Classic of Changes, which would be known as one of his most memorable works. It is suspected that around this time Zhang had first met the Cheng brothers. After passing the highest level of the civil service examinations, he held several minor government posts.
In 1069 CE Zhang was suggested to the Emperor and given a place in the capital's government, but not long after he ran into disagreement with the prime minister and retired to his home Hengqu, where he spent his time studying and teaching. This was likely the most productive period of his life for developing and spreading his own philosophical views. In 1076 CE he finished his most significant work, Correcting Ignorance, and presented it to his disciples. Later in 1076 CE he was summoned back to the capital and restored to a high ranked position. However, in the winter he became sick and was forced to resign again. He never reached his home town of Hengqu, dying on the road in 1077. Zhang was enshrined in the Confucian temple in 1241 for his work. Many of Zhang's writings have been lost. Zhu Xi collected selections of Zhang's writings in his anthology of Song Study of the Way known as Reflections on Things at Hand. His most important surviving works are probably his commentary on the Changes and Correcting Ignorance.
After Zhang Zai's death most of his pupils became involved with the Cheng brothers' school. His thought became known for the most part through the efforts of the Cheng brothers and Zhu Xi. Zhu Xi honoured Zhang as one of the founders of the Study of the Way.[1]
Notes
[1] http://www.iep.utm.edu/zhangzai/
http://en.wikipedia.org/wiki/Zhang_Zai
人物: 張載 (Zhang Zai, 1020–1077)
Zeng Gong (曾鞏, 1019-1083)
Zeng Gong (曾鞏, 1019-1083)
Zeng Gong (Chinese: 曾鞏; pinyin: Zēng Gǒng, 1019–1083), courtesy name Zigu (子固), was a Chinese scholar and historian of the Song Dynasty in China. He was one of the supporters of the New Classical Prose Movement (新古文運動) and is regarded as founder of one of the Eight Great Schools of Thought of the Tang and Song dynasties (唐宋八大家).
Zeng Gong was born in Jianchang (建昌, modern Fuzhou, Jiangxi). He is said to have written Liulun 六論 ("Six arguments") when he was only twelve. After the work was praised by Ouyang Xiu, one of the intellectual leaders of the era, Zeng Gong became widely known among literary circles.
In 1037, at the age of eighteen, he moved to Yushan county (玉山縣, in modern Shangrao, Jiangxi) to accompany his father Zeng Yizhan (曾易占), who had been appointed magistrate there. Whilst in Yushan, he travelled extensively in its hinterlands and wrote You Xinzhou Yushan Xiaoyan Ji (遊信州玉山小岩記). The work was divided into five sections. The first describes the geography of Yushan, followed by sections on the caves, rocks etc. Zeng's youthful descriptions show his vivid imagination and literary talent. In his twenties, Zeng Gong travelled widely throughout China, befriending the would be reformer Wang Anshi and later recommending him to Ouyang Xiu.
In 1057, Zeng Gong achieved the degree of jinshi and was appointed to a military post in the provinces. The next year, he was recalled to the capital and served within the department of history - collecting and drafting documents. From 1069, he was appointed successively as the head of Qizhou (齊州), Xiangzhou (襄州), Hongzhou, Fuzhou, Mingzhou (明州) and Haozhou.
In 1080, on route to a fresh appointment in Cangzhou, Zeng was granted an audience with Emperor Shenzong. The emperor was suitably impressed and allowed Zeng to stay at the capital to work on a history of the Five Dynasties period. Zeng Gong was promoted to become Aide to the Master of Writings (中書舍人) in 1082. He died the next year in Jiangning. The new monarch Emperor Lizong granted him the posthumous appellation of "Wending" (文定).
Zeng Gong produced some four hundred poems in his lifetime and a number of essays. His style of prose writing is mostly discursive rather than argumentative. In terms of political philosophy, Zeng was a firm follower of Ouyang Xiu. For this reason his reputation as leader of one of the eight great schools of philosophy has largely been overshadowed by that of his mentor. Among Zeng Gong's collected works are fifty chapters of Yuanfeng Leigao (元豐類稿), forty chapters of the Xu Yuanfeng Leigao (續元豐類稿) and thirty chapters of the Longping Ji (隆平集).
http://en.wikipedia.org/wiki/Zeng_Gong
人物: 曾鞏 (Zeng Gong, 1019-1083)
Zeng Gong (Chinese: 曾鞏; pinyin: Zēng Gǒng, 1019–1083), courtesy name Zigu (子固), was a Chinese scholar and historian of the Song Dynasty in China. He was one of the supporters of the New Classical Prose Movement (新古文運動) and is regarded as founder of one of the Eight Great Schools of Thought of the Tang and Song dynasties (唐宋八大家).
Zeng Gong was born in Jianchang (建昌, modern Fuzhou, Jiangxi). He is said to have written Liulun 六論 ("Six arguments") when he was only twelve. After the work was praised by Ouyang Xiu, one of the intellectual leaders of the era, Zeng Gong became widely known among literary circles.
In 1037, at the age of eighteen, he moved to Yushan county (玉山縣, in modern Shangrao, Jiangxi) to accompany his father Zeng Yizhan (曾易占), who had been appointed magistrate there. Whilst in Yushan, he travelled extensively in its hinterlands and wrote You Xinzhou Yushan Xiaoyan Ji (遊信州玉山小岩記). The work was divided into five sections. The first describes the geography of Yushan, followed by sections on the caves, rocks etc. Zeng's youthful descriptions show his vivid imagination and literary talent. In his twenties, Zeng Gong travelled widely throughout China, befriending the would be reformer Wang Anshi and later recommending him to Ouyang Xiu.
In 1057, Zeng Gong achieved the degree of jinshi and was appointed to a military post in the provinces. The next year, he was recalled to the capital and served within the department of history - collecting and drafting documents. From 1069, he was appointed successively as the head of Qizhou (齊州), Xiangzhou (襄州), Hongzhou, Fuzhou, Mingzhou (明州) and Haozhou.
In 1080, on route to a fresh appointment in Cangzhou, Zeng was granted an audience with Emperor Shenzong. The emperor was suitably impressed and allowed Zeng to stay at the capital to work on a history of the Five Dynasties period. Zeng Gong was promoted to become Aide to the Master of Writings (中書舍人) in 1082. He died the next year in Jiangning. The new monarch Emperor Lizong granted him the posthumous appellation of "Wending" (文定).
Zeng Gong produced some four hundred poems in his lifetime and a number of essays. His style of prose writing is mostly discursive rather than argumentative. In terms of political philosophy, Zeng was a firm follower of Ouyang Xiu. For this reason his reputation as leader of one of the eight great schools of philosophy has largely been overshadowed by that of his mentor. Among Zeng Gong's collected works are fifty chapters of Yuanfeng Leigao (元豐類稿), forty chapters of the Xu Yuanfeng Leigao (續元豐類稿) and thirty chapters of the Longping Ji (隆平集).
http://en.wikipedia.org/wiki/Zeng_Gong
人物: 曾鞏 (Zeng Gong, 1019-1083)
Yunzhongzi (云中子)
Yunzhongzi(云中子)
Alternative Names(異名):
云中子, Yunzhongzi
Yunzhongzi (Chinese: 云中子; pinyin: Yúnzhōngzǐ; literally "Master in Cloud") is a character featured within the famed ancient Chinese novel Fengshen Yanyi.
Yunzhongzi is a renowned immortal of the Jade Column Cave atop Mount South End. After the sinister Daji had taken her grasp over King Zhou of Shang, Yunzhongzi would be the first immortal to see the injustice from above the clouds. After Yunzhongzi had realized that this had been none other than the Thousand-Year Vixen, he exlclaimed the words, "If she is not eliminated, great disaster will befall the Red Dust! I must prevent this from happening!" Following this event, Yunzhongzi would present himself before King Zhou. After the king had asked for Yunzhongzi's home, Yunzhongzi would respond by saying that he is from cloud-water -- heart of cloud; mind of fluidity. Thus following this point, Yunzhongzi would engage in a great reformative conversation with the king, in hopes that he would be rid of Daji and employ the taoist way to his kingdom. Before Yunzhongzi leaves the king, he hands him his wooden sword - a sword that will gradually kill Daji through its latent spiritual power instilled by Yunzhongzi.
5 chapters later during the time of chapter 10, Yunzhongzi would be seen once again before the Grand Duke of the West, Ji Chang. After a special child had been found in a mysterious tomb following a very rare and sudden lightning storm, Yunzhongzi would once again appear. When Yunzhongzi had held the small baby in his arms after receiving consent, he said the words, "My Grand Duke. Please let me take this child to Mount South End, to raise and educate. When you come back in seven years, I will return him to you." Thus holding the baby in his hands, he parts the clouds and returns to the skies, determined to instill the taoist ways into this future savior of the new dynasty.
Later on within chapter 22, Yunzhongzi would peer over his Mount South End and see Ji Chang being chased by Generals Yin and Lei of Zhaoge. Once Cloud Dweller unleashes Leizhenzi to save Ji Chang, he is not shown again for some time.
Links
http://en.wikipedia.org/wiki/Chinese_mythology
http://en.wikipedia.org/wiki/Category:Chinese_mythology
Superiormen of Fengshen Yanyi | Fengshen Yanyi characters | Taoism | Chinese gods | Chinese mythology
Alternative Names(異名):
云中子, Yunzhongzi
Yunzhongzi (Chinese: 云中子; pinyin: Yúnzhōngzǐ; literally "Master in Cloud") is a character featured within the famed ancient Chinese novel Fengshen Yanyi.
Yunzhongzi is a renowned immortal of the Jade Column Cave atop Mount South End. After the sinister Daji had taken her grasp over King Zhou of Shang, Yunzhongzi would be the first immortal to see the injustice from above the clouds. After Yunzhongzi had realized that this had been none other than the Thousand-Year Vixen, he exlclaimed the words, "If she is not eliminated, great disaster will befall the Red Dust! I must prevent this from happening!" Following this event, Yunzhongzi would present himself before King Zhou. After the king had asked for Yunzhongzi's home, Yunzhongzi would respond by saying that he is from cloud-water -- heart of cloud; mind of fluidity. Thus following this point, Yunzhongzi would engage in a great reformative conversation with the king, in hopes that he would be rid of Daji and employ the taoist way to his kingdom. Before Yunzhongzi leaves the king, he hands him his wooden sword - a sword that will gradually kill Daji through its latent spiritual power instilled by Yunzhongzi.
5 chapters later during the time of chapter 10, Yunzhongzi would be seen once again before the Grand Duke of the West, Ji Chang. After a special child had been found in a mysterious tomb following a very rare and sudden lightning storm, Yunzhongzi would once again appear. When Yunzhongzi had held the small baby in his arms after receiving consent, he said the words, "My Grand Duke. Please let me take this child to Mount South End, to raise and educate. When you come back in seven years, I will return him to you." Thus holding the baby in his hands, he parts the clouds and returns to the skies, determined to instill the taoist ways into this future savior of the new dynasty.
Later on within chapter 22, Yunzhongzi would peer over his Mount South End and see Ji Chang being chased by Generals Yin and Lei of Zhaoge. Once Cloud Dweller unleashes Leizhenzi to save Ji Chang, he is not shown again for some time.
Links
http://en.wikipedia.org/wiki/Chinese_mythology
http://en.wikipedia.org/wiki/Category:Chinese_mythology
Superiormen of Fengshen Yanyi | Fengshen Yanyi characters | Taoism | Chinese gods | Chinese mythology
Yuanshi Tianzun (元始天尊)
Yuanshi Tianzun(元始天尊)
Alternative Names(異名):
元始天尊, Yuanshi Tianzun
Yuanshi Tianzun (Chinese: 元始天尊; pinyin: Yúanshǐ Tīanzūn), also known as the Celestial Venerable of the Primordial Beginning, is one of the highest deities of religious Taoism. He is one of the Three Pure Ones, the so-called Yu-qing and resides in the Heaven of Jade Purity. It is believed that he came to being at the beginning of the universe as a result of the merging of pure breaths. He then created Heaven and Earth.
In Taoism
He once was the supreme administrator of Heaven but later entrusted that task to his assistant Yu-huang (also known as the Jade Emperor). Yu-huang later came to replace and even exceed the administrative duties of Yuan-shi tian-zong as overseer to both Heaven and Earth. At the beginning of each age or aeon he transports the Ling-pao ching (or "Yuan-Shi Ching"), the Scriptures of the Magic Jewel, to his students/lesser deities, who in turn instruct mankind in the teachings of the Tao.
Yuan-shi tian-zong is said to be without beginning and the most supreme of all beings, in fact, representative of the principle of all being. From him all things arose. He is eternal, limitless, and invisible.
Plot in Fengshen Yanyi
In Fengshen Yanyi, Yuanshi Tianzun is a superiorman entity that has maintained his will for generations. He would be known as the master of Mount Kunlun, in which he had many disciples -- one of such being Jiang Ziya. In time, Yuanshi Tianzun would tell Jiang that it would be time to head down to the world in order to attain a level of wealth and honor. Due to the fact that Jiang Ziya was destined to assist in the creation of the new Zhou Dynasty - as like Nezha - Yuanshi Tianzun would stay loyal to heaven's will and effectively send Jiang away to his new destiny. After telling Jiang what to do through a poetic format, Yuanshi Tianzun says his final words of farewell to his fellow student.
See also
Tao
Taoism
Three Pure Ones
Jade Emperor
Chinese Mythology
Links
http://en.wikipedia.org/wiki/Chinese_mythology
http://en.wikipedia.org/wiki/Category:Chinese_mythology
Taoism | Chinese gods | Chinese mythology | Creator gods | Knowledge gods | Superiormen of Fengshen Yanyi
Alternative Names(異名):
元始天尊, Yuanshi Tianzun
Yuanshi Tianzun (Chinese: 元始天尊; pinyin: Yúanshǐ Tīanzūn), also known as the Celestial Venerable of the Primordial Beginning, is one of the highest deities of religious Taoism. He is one of the Three Pure Ones, the so-called Yu-qing and resides in the Heaven of Jade Purity. It is believed that he came to being at the beginning of the universe as a result of the merging of pure breaths. He then created Heaven and Earth.
In Taoism
He once was the supreme administrator of Heaven but later entrusted that task to his assistant Yu-huang (also known as the Jade Emperor). Yu-huang later came to replace and even exceed the administrative duties of Yuan-shi tian-zong as overseer to both Heaven and Earth. At the beginning of each age or aeon he transports the Ling-pao ching (or "Yuan-Shi Ching"), the Scriptures of the Magic Jewel, to his students/lesser deities, who in turn instruct mankind in the teachings of the Tao.
Yuan-shi tian-zong is said to be without beginning and the most supreme of all beings, in fact, representative of the principle of all being. From him all things arose. He is eternal, limitless, and invisible.
Plot in Fengshen Yanyi
In Fengshen Yanyi, Yuanshi Tianzun is a superiorman entity that has maintained his will for generations. He would be known as the master of Mount Kunlun, in which he had many disciples -- one of such being Jiang Ziya. In time, Yuanshi Tianzun would tell Jiang that it would be time to head down to the world in order to attain a level of wealth and honor. Due to the fact that Jiang Ziya was destined to assist in the creation of the new Zhou Dynasty - as like Nezha - Yuanshi Tianzun would stay loyal to heaven's will and effectively send Jiang away to his new destiny. After telling Jiang what to do through a poetic format, Yuanshi Tianzun says his final words of farewell to his fellow student.
See also
Tao
Taoism
Three Pure Ones
Jade Emperor
Chinese Mythology
Links
http://en.wikipedia.org/wiki/Chinese_mythology
http://en.wikipedia.org/wiki/Category:Chinese_mythology
Taoism | Chinese gods | Chinese mythology | Creator gods | Knowledge gods | Superiormen of Fengshen Yanyi
Yinglong (應龍)
Yinglong(應龍)
Alternative Names(異名):
應龍, 应龙, Yinglong
Yinglong (traditional Chinese: 應龍; simplified Chinese: 应龙) was a dragon believed to be a powerful servant of Huang Di (黃帝), the yellow emperor, who was later immortalized as a dragon. One legend states that Yinglong helped a man named Yu (禹) stop the Yellow River from flooding by digging long channels with his tail .
Links
http://www.thegreattao.com/html/introfounderyelemp.html
http://en.wikipedia.org/wiki/Chinese_mythology
http://en.wikipedia.org/wiki/Category:Chinese_mythology
Chinese mythology stubs, Chinese mythology, Chinese dragons
Alternative Names(異名):
應龍, 应龙, Yinglong
Yinglong (traditional Chinese: 應龍; simplified Chinese: 应龙) was a dragon believed to be a powerful servant of Huang Di (黃帝), the yellow emperor, who was later immortalized as a dragon. One legend states that Yinglong helped a man named Yu (禹) stop the Yellow River from flooding by digging long channels with his tail .
Links
http://www.thegreattao.com/html/introfounderyelemp.html
http://en.wikipedia.org/wiki/Chinese_mythology
http://en.wikipedia.org/wiki/Category:Chinese_mythology
Chinese mythology stubs, Chinese mythology, Chinese dragons
Ye Xian (叶限)
Ye Xian(叶限)
Alternative Names(異名):
叶限, 葉限, Ye Xian, Yeh-Shen
Ye Xian (Simplified Chinese: 叶限; Traditional Chinese: 葉限; pinyin: Yè Xiàn) or in the southern part, Yeh-Shen is a Chinese fairy tale that resembles Cinderella. The story first appears during the 9th Century in Miscellaneous Morsels from Youyang. It is one of the oldest known variants of Cinderella.
Synopsis
Ye Xian is the daughter of a scholar who has two wives. When her mother and then her father die from a local plague, Ye Xian is forced to become a lowly servant and work for her father's other wife (Ye Xian's stepmother) and her stepmother's daughter. Despite living a life burdened with chores and housework, she finds solace when she ends up befriending a beautiful fish in the pond. With golden eyes and scales, the fish is the reincarnation of her mother, who now watches out for her.
Angry that Ye Xian has found happiness, her stepmother kills the fish and serves it for dinner for herself and her daughter. Ye Xian is devastated until a spirit appears and tells her to bury the bones of the fish in pots at each corner of her bed. The spirit also tells her that whatever she needs will be granted if she talks to the bones.
The local spring festival takes place, where many young women will have the opportunity to meet potential suitors. Not wishing to spoil her own daughter's chances, Ye Xian's stepmother forces her stepdaughter to remain home and clean their cave-house. After her stepfamily has left, Ye Xian is visited by her mother's spirit again. Her mother tells her to dig up the pots containing the fish bones and Ye Xian finds fine clothes, including a cloak of kingfisher feathers, jewellery, and a pair of golden slippers to wear to the festival.
Ye Xian dons the clothes and goes to the festival by foot. She stays and enjoys herself until she realizes her stepmother may have recognized her and leaves, accidentally leaving behind a golden slipper. When she arrives home, she hides the clothes in the pots beneath her bed again. When her stepfamily returns, they discuss her stepsister's marriage prospects and also mention a mysterious maiden who appeared. They are unaware that it is Ye Xian they are speaking of.
The golden slipper is found and traded by various people until it reaches the hands of a nearby King. Fascinated by the shoe's small size, he issues a search to find the maiden whose foot will fit into the shoe and proclaims he will marry that girl. The shoe eventually reaches the cave-house of Ye Xian, her stepsister and stepmother try to put on the shoe and fail. The shoe ends up fitting Ye Xian's foot perfectly.
In an attempt to dissuade the King from marrying Ye Xian, the stepmother declares that it was impossible for Ye Xian to have been at the festival. She saw the maiden who owns the golden slipper at the festival, the fine clothes she wore, and also mentions that Ye Xian was at home the entire time. Ye Xian proves her wrong by bringing out and putting the clothes she wore at the festival and the other golden slipper. The King, awed by Ye Xian's beauty, affirms that he will marry her. The stepmother makes a final attempt to dissuade the King from marrying her stepdaughter by accusing Ye Xian of stealing the maiden's golden shoe. To punish Ye Xian's stepfamily for their cruelty and dishonesty, he forbids Ye Xian from bringing them to live with her. They spend the rest of their lives in their cave until they are crushed by a shower of flying stones.
Links
http://www.unc.edu/~rwilkers/resource-china.htm
http://en.wikipedia.org/wiki/Chinese_mythology
http://en.wikipedia.org/wiki/Category:Chinese_mythology
Chinese mythology | Chinese fairy tales
Alternative Names(異名):
叶限, 葉限, Ye Xian, Yeh-Shen
Ye Xian (Simplified Chinese: 叶限; Traditional Chinese: 葉限; pinyin: Yè Xiàn) or in the southern part, Yeh-Shen is a Chinese fairy tale that resembles Cinderella. The story first appears during the 9th Century in Miscellaneous Morsels from Youyang. It is one of the oldest known variants of Cinderella.
Synopsis
Ye Xian is the daughter of a scholar who has two wives. When her mother and then her father die from a local plague, Ye Xian is forced to become a lowly servant and work for her father's other wife (Ye Xian's stepmother) and her stepmother's daughter. Despite living a life burdened with chores and housework, she finds solace when she ends up befriending a beautiful fish in the pond. With golden eyes and scales, the fish is the reincarnation of her mother, who now watches out for her.
Angry that Ye Xian has found happiness, her stepmother kills the fish and serves it for dinner for herself and her daughter. Ye Xian is devastated until a spirit appears and tells her to bury the bones of the fish in pots at each corner of her bed. The spirit also tells her that whatever she needs will be granted if she talks to the bones.
The local spring festival takes place, where many young women will have the opportunity to meet potential suitors. Not wishing to spoil her own daughter's chances, Ye Xian's stepmother forces her stepdaughter to remain home and clean their cave-house. After her stepfamily has left, Ye Xian is visited by her mother's spirit again. Her mother tells her to dig up the pots containing the fish bones and Ye Xian finds fine clothes, including a cloak of kingfisher feathers, jewellery, and a pair of golden slippers to wear to the festival.
Ye Xian dons the clothes and goes to the festival by foot. She stays and enjoys herself until she realizes her stepmother may have recognized her and leaves, accidentally leaving behind a golden slipper. When she arrives home, she hides the clothes in the pots beneath her bed again. When her stepfamily returns, they discuss her stepsister's marriage prospects and also mention a mysterious maiden who appeared. They are unaware that it is Ye Xian they are speaking of.
The golden slipper is found and traded by various people until it reaches the hands of a nearby King. Fascinated by the shoe's small size, he issues a search to find the maiden whose foot will fit into the shoe and proclaims he will marry that girl. The shoe eventually reaches the cave-house of Ye Xian, her stepsister and stepmother try to put on the shoe and fail. The shoe ends up fitting Ye Xian's foot perfectly.
In an attempt to dissuade the King from marrying Ye Xian, the stepmother declares that it was impossible for Ye Xian to have been at the festival. She saw the maiden who owns the golden slipper at the festival, the fine clothes she wore, and also mentions that Ye Xian was at home the entire time. Ye Xian proves her wrong by bringing out and putting the clothes she wore at the festival and the other golden slipper. The King, awed by Ye Xian's beauty, affirms that he will marry her. The stepmother makes a final attempt to dissuade the King from marrying her stepdaughter by accusing Ye Xian of stealing the maiden's golden shoe. To punish Ye Xian's stepfamily for their cruelty and dishonesty, he forbids Ye Xian from bringing them to live with her. They spend the rest of their lives in their cave until they are crushed by a shower of flying stones.
Links
http://www.unc.edu/~rwilkers/resource-china.htm
http://en.wikipedia.org/wiki/Chinese_mythology
http://en.wikipedia.org/wiki/Category:Chinese_mythology
Chinese mythology | Chinese fairy tales
Yellow Emperor (黄帝)
Yellow Emperor(黄帝)
Alternative Names(異名):
黄帝, Huangdi, Yellow Emperor
Huangdi, or the Yellow Emperor, is a legendary Chinese sovereign and cultural hero who is considered in Chinese mythology to be the ancestor of all Han Chinese. One of the legendary Five Emperors, it was written in the Shiji by historian Sima Qian (145 BC-90 BC) that the Huangdi reigned from 2697 BC to 2598 BC. He emerged as a chief deity of Taoism during the Han Dynasty (202 BC-220 AD). The legend of his victory in the war against Emperor Chi You at the Battle of Zhuolu is seen as the establishment of the Han Chinese nationality.
Accomplishments
Among his many accomplishments, Huangdi has been credited with the invention of the principles of Traditional Chinese medicine. The Huangdi Neijing (黄帝内經 Inner Canon of Huangdi) was supposedly composed in collaboration with his physician Qibo. However, modern historiographers generally consider it to have been compiled from ancient sources by a scholar living between the Zhou and Han dynasties, more than 2,000 years later.
His interest in natural health and preventing and treating diseases, according to historical sources, meant he lived to the age of 100, and attained immortality after his physical death.
The historian Ji Yun asserts he was also the first to take male bedmates.
Legends
In the legend, his wife Lúo Zǔ taught the Chinese how to weave the silk from silkworms, and his historian Cāng Jié created the first Chinese characters.
His conception was supposed to be signaled by a thunder in a clear day by the Heaven.
Legend says that Huangdi became the leader of his tribe which bore the totem of a bear. His tribe went to war with a neighboring tribe bearing the totem of a bull, headed by Yandi. Huangdi through his superior military and leadership skills won the war and subdued Yandi's tribe. The two tribes united and became one. Legend then say the Chinese civilization began with these two tribes.
Huangdi's people were then threatened by a tribe under the leadership of Chi You, who was said to have magical powers and had 81 brothers, each having 4 eyes and 8 arms wielding terrible sharp weapons in every hand. Huangdi called upon 8 neighboring tribes to join forces with him and sent the combined army to meet Chi You and his brothers. The two great armies fought for days without a clear winner. Just as Huangdi's army began to turn the tide of battle, Chi You breathed out a thick fog and obscured the sunlight. Huangdi's army fell into disarray and could not find its way out of the battlefield. At this critical moment, Huangdi invented the South Pointing Chariot, and order its construction on the battlefield. With the South Pointing Chariot, Huangdi was able to lead his army out of the fog. Chi You then conjured up a heavy storm. Huangdi then called upon the Gods who blew away the storm clouds and cleared the battlefield. Huangdi then was able to defeat Chi You and his tribe once and for all.
With this great victory, Huangdi not only safeguarded his own tribe, but the tribes of his allies. The 9 Tribes joined together as one tribe under the leadership of Huangdi.
Huangdi lived to 100 years of age. He was said to have had 25 children, 14 of whom are sons. Of these 14 sons, 12 chose last names for themselves. It is also said that all the noble families of the first 3 dynasties of China, Xia, Shang, and Zhou are direct descendants of Huangdi.
When Huangdi lived to 100 years of age, he arranged his worldly affairs with his ministers, and prepared for his journey to the Heavens. One version said a Dragon came down from the Heaven and took Huangdi away. Another version said Huangdi himself turned into half-man and half Dragon and flew away.
The South Pointing Chariot was a 2 wheeled war chariot that had a pole in the center of the carriage. A small figurine stood on top of the pole. A set of gears connected the 2 wheels to the pole, so that no matter which way the chariot turned, the figurine on the pole always pointed at a preset direction, usually South. The South Pointing Chariot did not require magnetism to work, and in models was depicted as the earliest form of the differential gearing system as found in modern automobile transmission systems.
He is also said to have played a part in the creation of the Guqin, together with Fuxi and Shennong, and to have invented the earliest form of the Chinese calendar, and its current sexagenary cycles are counted based on his reign.
Huang Di captured Bai Ze atop Mount Dongwang. The beast described to him all the 11,520 types of monsters, shapeshifters, demons, and spirits in the world. Huang Di's retainer recorded this in pictures, which later became the book "Bai Ze Tu", which no longer exists.
In legend, Ling Lun gave the emperor flutes tuned to the sounds of birds, which is said to be the foundation of Chinese traditional music.
Historicity
One explanation is that Huang Di was euhemerized from a mythical god during the early Zhou Dynasty into a legendary emperor during the late Zhou dynasty—his legendary deeds embellished along the way.
Popular culture
Huang Di appears as a god in the strategy game Emperor: Rise of the Middle Kingdom made by Sierra Entertainment, now a division of Vivendi. In the game he is a patron of hunting and has the skills needed for leading men into battle.
There have been TV dramas made in mainland China depicting the life of Huang Di. However, their historical accuracy is questionable. They are semi-fictional because their focus is mainly on martial arts, Wuxia and drama.
Huangdi serves as the hero in Jorge Luis Borges' story, "The Fauna of the Mirror." British fantasy writer China Miéville used this story as the basis for his novella "The Tain", which describes a post-apocalyptic London. "The Tain" was recently included in Miéville's short story collection "Looking For Jake."
See also
Emperor of China
Three Sovereigns and Five Emperors
Descendants of Yan & Yellow Emperors (Yan Huang Zi Sun; Chinese: 炎黃子孫)
Chinese folk religion
Three Sovereigns and Five Emperors
Youchao (有巢)
Nüwa (女媧)
Suiren (燧人)
Fu Xi (伏羲) 2800 BC – 2737 BC
Shennong (神農) 2737 BC – 2698 BC
Huangdi (黄帝, Yellow Emperor) 2697 BC – 2598 BC
Shaohao (少昊) 2597 BC – 2514 BC
Zhuanxu (顓頊) 2514 BC – 2436 BC
Kù (帝嚳) 2436 BC – 2366 BC
Yao (堯) 2358 BC – 2258 BC
Shun (舜) 2255 BC – 2195 BC
Xia Dynasty of China
Yu (禹) 2194 BC – 2149 BC
Qi (启) 2146 BC – 2117 BC
Tai Kang (太康) 2117 BC – 2088 BC
Zhong Kang (仲康) 2088 BC – 2075 BC
Xiang (相) 2075 BC – 2008 BC
Shao Kang (少康) 2007 BC – 1985 BC
Zhu (杼) 1985 BC – 1968 BC
Huai (槐) 1968 BC – 1924 BC
Máng (芒) 1924 BC – 1906 BC
Xie (泄) 1906 BC – 1890 BC
Bu Jiang (不降) 1890 BC – 1831 BC
Jiong (扃) 1831 BC – 1810 BC
Jin (廑) 1810 BC – 1789 BC
Kong Jia (孔甲) 1789 BC – 1758 BC
Gao (皋) 1758 BC – 1747 BC
Fa (后敬) 1747 BC – 1728 BC
Jie (桀) 1728 BC – 1675 BC
Links
http://www.thegreattao.com/html/introfounderyelemp.html
http://en.wikipedia.org/wiki/Chinese_mythology
http://en.wikipedia.org/wiki/Category:Chinese_mythology
Chinese mythology | Guqin | Culture heroes
Alternative Names(異名):
黄帝, Huangdi, Yellow Emperor
Huangdi, or the Yellow Emperor, is a legendary Chinese sovereign and cultural hero who is considered in Chinese mythology to be the ancestor of all Han Chinese. One of the legendary Five Emperors, it was written in the Shiji by historian Sima Qian (145 BC-90 BC) that the Huangdi reigned from 2697 BC to 2598 BC. He emerged as a chief deity of Taoism during the Han Dynasty (202 BC-220 AD). The legend of his victory in the war against Emperor Chi You at the Battle of Zhuolu is seen as the establishment of the Han Chinese nationality.
Accomplishments
Among his many accomplishments, Huangdi has been credited with the invention of the principles of Traditional Chinese medicine. The Huangdi Neijing (黄帝内經 Inner Canon of Huangdi) was supposedly composed in collaboration with his physician Qibo. However, modern historiographers generally consider it to have been compiled from ancient sources by a scholar living between the Zhou and Han dynasties, more than 2,000 years later.
His interest in natural health and preventing and treating diseases, according to historical sources, meant he lived to the age of 100, and attained immortality after his physical death.
The historian Ji Yun asserts he was also the first to take male bedmates.
Legends
In the legend, his wife Lúo Zǔ taught the Chinese how to weave the silk from silkworms, and his historian Cāng Jié created the first Chinese characters.
His conception was supposed to be signaled by a thunder in a clear day by the Heaven.
Legend says that Huangdi became the leader of his tribe which bore the totem of a bear. His tribe went to war with a neighboring tribe bearing the totem of a bull, headed by Yandi. Huangdi through his superior military and leadership skills won the war and subdued Yandi's tribe. The two tribes united and became one. Legend then say the Chinese civilization began with these two tribes.
Huangdi's people were then threatened by a tribe under the leadership of Chi You, who was said to have magical powers and had 81 brothers, each having 4 eyes and 8 arms wielding terrible sharp weapons in every hand. Huangdi called upon 8 neighboring tribes to join forces with him and sent the combined army to meet Chi You and his brothers. The two great armies fought for days without a clear winner. Just as Huangdi's army began to turn the tide of battle, Chi You breathed out a thick fog and obscured the sunlight. Huangdi's army fell into disarray and could not find its way out of the battlefield. At this critical moment, Huangdi invented the South Pointing Chariot, and order its construction on the battlefield. With the South Pointing Chariot, Huangdi was able to lead his army out of the fog. Chi You then conjured up a heavy storm. Huangdi then called upon the Gods who blew away the storm clouds and cleared the battlefield. Huangdi then was able to defeat Chi You and his tribe once and for all.
With this great victory, Huangdi not only safeguarded his own tribe, but the tribes of his allies. The 9 Tribes joined together as one tribe under the leadership of Huangdi.
Huangdi lived to 100 years of age. He was said to have had 25 children, 14 of whom are sons. Of these 14 sons, 12 chose last names for themselves. It is also said that all the noble families of the first 3 dynasties of China, Xia, Shang, and Zhou are direct descendants of Huangdi.
When Huangdi lived to 100 years of age, he arranged his worldly affairs with his ministers, and prepared for his journey to the Heavens. One version said a Dragon came down from the Heaven and took Huangdi away. Another version said Huangdi himself turned into half-man and half Dragon and flew away.
The South Pointing Chariot was a 2 wheeled war chariot that had a pole in the center of the carriage. A small figurine stood on top of the pole. A set of gears connected the 2 wheels to the pole, so that no matter which way the chariot turned, the figurine on the pole always pointed at a preset direction, usually South. The South Pointing Chariot did not require magnetism to work, and in models was depicted as the earliest form of the differential gearing system as found in modern automobile transmission systems.
He is also said to have played a part in the creation of the Guqin, together with Fuxi and Shennong, and to have invented the earliest form of the Chinese calendar, and its current sexagenary cycles are counted based on his reign.
Huang Di captured Bai Ze atop Mount Dongwang. The beast described to him all the 11,520 types of monsters, shapeshifters, demons, and spirits in the world. Huang Di's retainer recorded this in pictures, which later became the book "Bai Ze Tu", which no longer exists.
In legend, Ling Lun gave the emperor flutes tuned to the sounds of birds, which is said to be the foundation of Chinese traditional music.
Historicity
One explanation is that Huang Di was euhemerized from a mythical god during the early Zhou Dynasty into a legendary emperor during the late Zhou dynasty—his legendary deeds embellished along the way.
Popular culture
Huang Di appears as a god in the strategy game Emperor: Rise of the Middle Kingdom made by Sierra Entertainment, now a division of Vivendi. In the game he is a patron of hunting and has the skills needed for leading men into battle.
There have been TV dramas made in mainland China depicting the life of Huang Di. However, their historical accuracy is questionable. They are semi-fictional because their focus is mainly on martial arts, Wuxia and drama.
Huangdi serves as the hero in Jorge Luis Borges' story, "The Fauna of the Mirror." British fantasy writer China Miéville used this story as the basis for his novella "The Tain", which describes a post-apocalyptic London. "The Tain" was recently included in Miéville's short story collection "Looking For Jake."
See also
Emperor of China
Three Sovereigns and Five Emperors
Descendants of Yan & Yellow Emperors (Yan Huang Zi Sun; Chinese: 炎黃子孫)
Chinese folk religion
Three Sovereigns and Five Emperors
Youchao (有巢)
Nüwa (女媧)
Suiren (燧人)
Fu Xi (伏羲) 2800 BC – 2737 BC
Shennong (神農) 2737 BC – 2698 BC
Huangdi (黄帝, Yellow Emperor) 2697 BC – 2598 BC
Shaohao (少昊) 2597 BC – 2514 BC
Zhuanxu (顓頊) 2514 BC – 2436 BC
Kù (帝嚳) 2436 BC – 2366 BC
Yao (堯) 2358 BC – 2258 BC
Shun (舜) 2255 BC – 2195 BC
Xia Dynasty of China
Yu (禹) 2194 BC – 2149 BC
Qi (启) 2146 BC – 2117 BC
Tai Kang (太康) 2117 BC – 2088 BC
Zhong Kang (仲康) 2088 BC – 2075 BC
Xiang (相) 2075 BC – 2008 BC
Shao Kang (少康) 2007 BC – 1985 BC
Zhu (杼) 1985 BC – 1968 BC
Huai (槐) 1968 BC – 1924 BC
Máng (芒) 1924 BC – 1906 BC
Xie (泄) 1906 BC – 1890 BC
Bu Jiang (不降) 1890 BC – 1831 BC
Jiong (扃) 1831 BC – 1810 BC
Jin (廑) 1810 BC – 1789 BC
Kong Jia (孔甲) 1789 BC – 1758 BC
Gao (皋) 1758 BC – 1747 BC
Fa (后敬) 1747 BC – 1728 BC
Jie (桀) 1728 BC – 1675 BC
Links
http://www.thegreattao.com/html/introfounderyelemp.html
http://en.wikipedia.org/wiki/Chinese_mythology
http://en.wikipedia.org/wiki/Category:Chinese_mythology
Chinese mythology | Guqin | Culture heroes
Yaoguai (妖怪)
Yaoguai(妖怪)
Alternative Names(異名):
妖怪, Yaoguai, 妖魔, yaomo, 妖精, yaojing, Chinese demon
Yaoguai (妖怪 pinyin yāoguài) or yaomo (妖魔 yāomó) or yaojing (妖精 yāojīng) is a Chinese term that generally means "demon". Yaoguai are mostly malevolent animal spirits or fallen celestial beings that have acquired magical powers through the practice of Taoism. The evil ones are usually referred to as guài (literally, "freak") or mó (literally, "demon") in Chinese. Their greatest goal is achieving immortality and thus deification. In Journey to the West, the demons seek this mostly by the abduction and consumption of a holy man (in this case, Xuanzang).
Not all yaojing are actually demons; some others are of quite unusual origins. In the case of Bai Gu Jing, she was a skeleton that became such a demon. Many yaojing are fox spirits, or according to the Journey to the West, pets of the deities. There are also yaoguai kings (mówáng) that command a number of lessor demon minions.
In Chinese folklore, the Chinese hell (Di Yu) is a place that is populated by various demonic spawns. Most of these demons are influenced by the Indian raksasa or yaksa and therefore bear some similarity with the Japanese oni.
In Japanese, yaoguai are known as yōkai (actually, the term is a loanword from Chinese; the native Japanese equivalent, sometimes written with the same kanji, is mononoke).
Famous yaoguai in Chinese mythology:
Bai Gu Jing - literally, "white bone spirit"
Niu Mo Wang - literally, "bull demon king"
Lady White Snake-a powerful white snake who lived near the West Lake in Hangzhou
Huli jing - fox demon
Pipa Jing and Jiutou Zhiji Jing - in Fengshen Yanyi
Note: Sun Wukong uses this term often to insult his (demonic) adversaries.
See also
demon
Journey to the West
Huli jing
yōkai
Raksasa
Di Yu
Links
http://en.wikipedia.org/wiki/Chinese_mythology
http://en.wikipedia.org/wiki/Category:Chinese_mythology
Chinese mythology | Demons
Alternative Names(異名):
妖怪, Yaoguai, 妖魔, yaomo, 妖精, yaojing, Chinese demon
Yaoguai (妖怪 pinyin yāoguài) or yaomo (妖魔 yāomó) or yaojing (妖精 yāojīng) is a Chinese term that generally means "demon". Yaoguai are mostly malevolent animal spirits or fallen celestial beings that have acquired magical powers through the practice of Taoism. The evil ones are usually referred to as guài (literally, "freak") or mó (literally, "demon") in Chinese. Their greatest goal is achieving immortality and thus deification. In Journey to the West, the demons seek this mostly by the abduction and consumption of a holy man (in this case, Xuanzang).
Not all yaojing are actually demons; some others are of quite unusual origins. In the case of Bai Gu Jing, she was a skeleton that became such a demon. Many yaojing are fox spirits, or according to the Journey to the West, pets of the deities. There are also yaoguai kings (mówáng) that command a number of lessor demon minions.
In Chinese folklore, the Chinese hell (Di Yu) is a place that is populated by various demonic spawns. Most of these demons are influenced by the Indian raksasa or yaksa and therefore bear some similarity with the Japanese oni.
In Japanese, yaoguai are known as yōkai (actually, the term is a loanword from Chinese; the native Japanese equivalent, sometimes written with the same kanji, is mononoke).
Famous yaoguai in Chinese mythology:
Bai Gu Jing - literally, "white bone spirit"
Niu Mo Wang - literally, "bull demon king"
Lady White Snake-a powerful white snake who lived near the West Lake in Hangzhou
Huli jing - fox demon
Pipa Jing and Jiutou Zhiji Jing - in Fengshen Yanyi
Note: Sun Wukong uses this term often to insult his (demonic) adversaries.
See also
demon
Journey to the West
Huli jing
yōkai
Raksasa
Di Yu
Links
http://en.wikipedia.org/wiki/Chinese_mythology
http://en.wikipedia.org/wiki/Category:Chinese_mythology
Chinese mythology | Demons
Yao (堯)
Yao(堯)
Alternative Names(異名):
堯, 尧, Yao
Yao (Traditional Chinese:堯, Simplified Chinese:尧) (2358 - 2258 BC) was a legendary Chinese ruler, one of the Three Sovereigns and the Five Emperors. Also known as Yaotang-shi (陶唐氏), he was born Yi Fangxun (伊放勳) or Yi Qi (伊祈) as the second son to Emperor Ku and Qingdu (慶都). He is also known as Tang Yao (唐堯).
Often extolled as the morally perfect sage-king, Yao's benevolence and diligence served as a model to future Chinese monarchs and emperors. Early Chinese often speak of Yao, Shun and Yu as historical figures, and contemporary historians believe they may represent leader-chiefs of allied tribes who established a unified and hierarchical system of government in a transition period to the patriarchal feudal society.
According to legend, Yao became the ruler at 20 and died at 119 when he passed his throne to Great Shun, to whom he gave his two daughters in marriage.
Of his many contributions, Yao is said to have invented the game of Go, reportedly as an amusement for his slow-witted son Dan Zhu.
See also
Pangu (盤古)
Three Sovereigns and Five Emperors
Youchao (有巢)
Nüwa (女媧)
Suiren (燧人)
Fu Xi (伏羲) 2800 BC – 2737 BC
Shennong (神農) 2737 BC – 2698 BC
Huangdi (黄帝, Yellow Emperor) 2697 BC – 2598 BC
Shaohao (少昊) 2597 BC – 2514 BC
Zhuanxu (顓頊) 2514 BC – 2436 BC
Kù (帝嚳) 2436 BC – 2366 BC
Yao (堯) 2358 BC – 2258 BC
Shun (舜) 2255 BC – 2195 BC
Xia Dynasty of China
Yu (禹) 2194 BC – 2149 BC
Qi (启) 2146 BC – 2117 BC
Tai Kang (太康) 2117 BC – 2088 BC
Zhong Kang (仲康) 2088 BC – 2075 BC
Xiang (相) 2075 BC – 2008 BC
Shao Kang (少康) 2007 BC – 1985 BC
Zhu (杼) 1985 BC – 1968 BC
Huai (槐) 1968 BC – 1924 BC
Máng (芒) 1924 BC – 1906 BC
Xie (泄) 1906 BC – 1890 BC
Bu Jiang (不降) 1890 BC – 1831 BC
Jiong (扃) 1831 BC – 1810 BC
Jin (廑) 1810 BC – 1789 BC
Kong Jia (孔甲) 1789 BC – 1758 BC
Gao (皋) 1758 BC – 1747 BC
Fa (后敬) 1747 BC – 1728 BC
Jie (桀) 1728 BC – 1675 BC
Links
http://en.wikipedia.org/wiki/Chinese_mythology
http://en.wikipedia.org/wiki/Category:Chinese_mythology
Biography articles needing expert attention | Articles needing expert attention | Chinese history stubs | Chinese people stubs | Chinese mythology stubs | Chinese mythology
Alternative Names(異名):
堯, 尧, Yao
Yao (Traditional Chinese:堯, Simplified Chinese:尧) (2358 - 2258 BC) was a legendary Chinese ruler, one of the Three Sovereigns and the Five Emperors. Also known as Yaotang-shi (陶唐氏), he was born Yi Fangxun (伊放勳) or Yi Qi (伊祈) as the second son to Emperor Ku and Qingdu (慶都). He is also known as Tang Yao (唐堯).
Often extolled as the morally perfect sage-king, Yao's benevolence and diligence served as a model to future Chinese monarchs and emperors. Early Chinese often speak of Yao, Shun and Yu as historical figures, and contemporary historians believe they may represent leader-chiefs of allied tribes who established a unified and hierarchical system of government in a transition period to the patriarchal feudal society.
According to legend, Yao became the ruler at 20 and died at 119 when he passed his throne to Great Shun, to whom he gave his two daughters in marriage.
Of his many contributions, Yao is said to have invented the game of Go, reportedly as an amusement for his slow-witted son Dan Zhu.
See also
Pangu (盤古)
Three Sovereigns and Five Emperors
Youchao (有巢)
Nüwa (女媧)
Suiren (燧人)
Fu Xi (伏羲) 2800 BC – 2737 BC
Shennong (神農) 2737 BC – 2698 BC
Huangdi (黄帝, Yellow Emperor) 2697 BC – 2598 BC
Shaohao (少昊) 2597 BC – 2514 BC
Zhuanxu (顓頊) 2514 BC – 2436 BC
Kù (帝嚳) 2436 BC – 2366 BC
Yao (堯) 2358 BC – 2258 BC
Shun (舜) 2255 BC – 2195 BC
Xia Dynasty of China
Yu (禹) 2194 BC – 2149 BC
Qi (启) 2146 BC – 2117 BC
Tai Kang (太康) 2117 BC – 2088 BC
Zhong Kang (仲康) 2088 BC – 2075 BC
Xiang (相) 2075 BC – 2008 BC
Shao Kang (少康) 2007 BC – 1985 BC
Zhu (杼) 1985 BC – 1968 BC
Huai (槐) 1968 BC – 1924 BC
Máng (芒) 1924 BC – 1906 BC
Xie (泄) 1906 BC – 1890 BC
Bu Jiang (不降) 1890 BC – 1831 BC
Jiong (扃) 1831 BC – 1810 BC
Jin (廑) 1810 BC – 1789 BC
Kong Jia (孔甲) 1789 BC – 1758 BC
Gao (皋) 1758 BC – 1747 BC
Fa (后敬) 1747 BC – 1728 BC
Jie (桀) 1728 BC – 1675 BC
Links
http://en.wikipedia.org/wiki/Chinese_mythology
http://en.wikipedia.org/wiki/Category:Chinese_mythology
Biography articles needing expert attention | Articles needing expert attention | Chinese history stubs | Chinese people stubs | Chinese mythology stubs | Chinese mythology
Yan Huang Zi Sun (炎黃子孫)
Yan Huang Zi Sun (炎黃子孫)
Alternative Names (異名):
炎黃子孫, Yan Huang Zi Sun, Descendants of Yan & Yellow Emperors
Descendants of Yan & Yellow Emperors or Yan Huang Zi Sun (Chinese: 炎黃子孫) is an ancient Chinese term to refer to the Han Chinese and certain groups of minorities.
Yan emperor and Yellow emperor are both the ancestors of the Huaxia people. Legend has it that both of them came from a same clan but later due to certain reasons they became enemies and fought each other. Eventually, Yellow emperor defeated the Yan emperor and the two peoples gradually assimilated each other's culture and became known as the Huaxia people. Centuries later, the Huaxia developed into the Han Chinese, which is the majority Chinese today. Both Yan and Yellow emperors are known as the founders of the Chinese civilization.
Links
http://en.wikipedia.org/wiki/Chinese_mythology
http://en.wikipedia.org/wiki/Category:Chinese_mythology
History of China | Chinese mythology
Alternative Names (異名):
炎黃子孫, Yan Huang Zi Sun, Descendants of Yan & Yellow Emperors
Descendants of Yan & Yellow Emperors or Yan Huang Zi Sun (Chinese: 炎黃子孫) is an ancient Chinese term to refer to the Han Chinese and certain groups of minorities.
Yan emperor and Yellow emperor are both the ancestors of the Huaxia people. Legend has it that both of them came from a same clan but later due to certain reasons they became enemies and fought each other. Eventually, Yellow emperor defeated the Yan emperor and the two peoples gradually assimilated each other's culture and became known as the Huaxia people. Centuries later, the Huaxia developed into the Han Chinese, which is the majority Chinese today. Both Yan and Yellow emperors are known as the founders of the Chinese civilization.
Links
http://en.wikipedia.org/wiki/Chinese_mythology
http://en.wikipedia.org/wiki/Category:Chinese_mythology
History of China | Chinese mythology
YANG Guifei (楊貴妃, 719-756)
YANG Guifei (楊貴妃, 719-756)
Yang Yuhuan (traditional Chinese: 楊玉環; simplified Chinese: 杨玉环; pinyin: Yáng Yùhuán) (26 June,[citation needed] 719 — 15 July 756[1]), often known as Yang Guifei (simplified Chinese: 杨贵妃; traditional Chinese: 楊貴妃; pinyin: Yáng Guìfēi; literally "Imperial Consort Yang") (with Guifei being the highest rank for imperial consorts during her time), known briefly by the Taoist nun name Taizhen (太真),[2] was known as one of the Four Beauties of ancient China. She was the beloved consort of Emperor Xuanzong of Tang during his later years.
During the An Lushan Rebellion, as Emperor Xuanzong and his cortege were fleeing from the capital Chang'an to Chengdu, the emperor's guards demanded that he put Yang to death because they blamed the rebellion on her cousin Yang Guozhong and the rest of her family. The emperor capitulated and reluctantly ordered his attendant Gao Lishi to strangle Yang to death.
Background
Yang was born in 719 during the Tang Dynasty, early in the reign of Emperor Xuanzong. Her great-great-grandfather Yang Wang (楊汪) was a key official during the reign of Emperor Yang of Sui, and, after the fall of the Sui Dynasty, served one of the contenders to succeed Sui, Wang Shichong; Yang Wang was then killed when Wang Shichong was defeated by Tang forces in 621.[3] Yang Wang was from Huayin (華陰; in modern Weinan, Shaanxi), but his clan subsequently relocated to Yongle (永樂; in modern Yuncheng, Shanxi).
Yang's father Yang Xuanyan (楊玄琰) served as a census official at Shu Prefecture (蜀州; in modern Chengdu, Sichuan), and his family went there with him. He appeared to have had no sons, but had four daughters who were known to history — Yang Yuhuan and three older sisters.[4] Yang Xuanyan died when Yang Yuhuan was still young, so the latter was raised by her uncle Yang Xuanjiao (楊玄璬), who was a low-ranking official at Henan Municipality (河南府; modern Luoyang).
Princess and Taoist nun
In 733, sixteen year-old Yang Yuhuan married the son of Emperor Xuanzong and Consort Wu, Li Mao the Prince of Shou. She thus carried the title of Princess of Shou. After Consort Wu died in 737, Emperor Xuanzong was greatly saddened by the death of his then-favorite concubine. Some time after that however Princess Yang somehow came into Xuanzong's favor and the emperor decided to take her as his consort. However, since Princess Yang was already the wife of his son, Emperor Xuanzong stealthily arranged her to become a Taoist nun with the tonsured name Taizhen in order to prevent criticisms that would affect his plan of making her his concubine. Yang then stayed, for a brief moment, as a Taoist nun in the palace itself, before Emperor Xuanzong made her an imperial consort after bestowing his son Li Mao a new wife. Yang hence became the favorite consort of the emperor like Consort Wu was before.
Imperial consort
In 745, after Emperor Xuanzong gave the daughter of the general Wei Zhaoxun (韋昭訓) to Li Mao as his new wife and princess, he officially made Taizhen an imperial consort — with the newly created rank of Guifei, which was even greater than the previously highest rank of Huifei, carried by Consort Wu. He bestowed posthumous honors on her father Yang Xuanyan and granted her mother the title of Lady of Liang. He also gave high offices to her uncle Yang Xuangui (楊玄珪) and cousins Yang Xian (楊銛) and Yang Qi (楊錡). Her three older sisters were conferred the ranks of Ladies of Han, Guo, and Qin, and it was said that whenever the noble women were summoned to imperial gatherings, even Emperor Xuanzong's highly honored sister Li Chiying (李持盈) the Princess Yuzhen did not dare to take a seat more honorable than theirs. Emperor Xuanzong also gave his favorite daughter Princess Taihua (born of Consort Wu) to Yang Qi in marriage. The five Yang households — those of Yang Xian, Yang Qi, and the Ladies of Han, Guo, and Qin — were said to be exceedingly honored and rich, and all of the officials fought to flatter them. Also around the same time, her second cousin Yang Zhao (whose name was later changed to Yang Guozhong) was also introduced to Emperor Xuanzong by Consort Yang, and Yang Zhao began to be promoted due to his flattery of the emperor.
Consort Yang became so favored that whenever she rode a horse, the eunuch Gao Lishi would attend her. 700 laborers were conscripted to sew fabrics for her. The officials and generals flattered her by offering her exquisite tributes. In 746, there was an occasion when she angered Emperor Xuanzong by being jealous and rude to him, and he had her sent to her cousin Yang Xian's mansion. Later that day, however, his mood was such that he could not eat, and the servants were battered by him for minor offenses. Gao knew that he missed Consort Yang, and Gao requested that the treasures in Consort Yang's palace be sent to her. Emperor Xuanzong agreed, and further sent imperial meals to her as well. That night, Gao requested that Emperor Xuanzong welcome Consort Yang back to the palace, a request that Emperor Xuanzong easily agreed to. Thereafter, she was even more favored, and no other imperial consort drew the favor of Emperor Xuanzong.
In 747, when the military governor (jiedushi) An Lushan arrived at the capital Chang'an to meet Emperor Xuanzong, Emperor Xuanzong showed him much favor and allowed him into the palace. He had An honor Consort Yang as mother and Consort Yang's cousins and sisters as his brothers and sisters.
In 750, there was another occasion at which Consort Yang offended Emperor Xuanzong with her words, and he sent her back to her clan. The official Ji Wen (吉溫) told Emperor Xuanzong that he overreacted, and Emperor Xuanzong regretted his actions. He again sent imperial meals to her, and she wept to the eunuchs delivering the meal, stating:
My offense deserves death, and it is fortunate that His Imperial Majesty did not kill me, but instead returned me to my household. I will forever leave the palace. My gold, jade, and treasures were all given me by His Imperial Majesty, and it would be inappropriate for me to offer them back to him. Only what my parents gave me I would dare to offer.
She cut off some of her hair and had the hair taken back to Emperor Xuanzong. Emperor Xuanzong had Gao escort her back to the palace, and thereafter loved her even greater.
In 751, An again visited Chang'an. On An's birthday on 20 February, 751,[5] Emperor Xuanzong and Consort Yang rewarded him with clothing, treasures, and food. On 23 February, when An was summoned to the palace, Consort Yang, in order to please Emperor Xuanzong, had an extra-large infant wrapping made, and wrapped An in it, causing much explosion of laughter among the ladies in waiting and eunuchs. When Emperor Xuanzong asked what was going on, Consort Yang's attendants joked that Consort Yang gave birth three days ago and was washing her baby Lushan. Emperor Xuanzong was pleased by the comical situation and rewarded both Consort Yang and An greatly. Thereafter, whenever An visited the capital, he was allowed free admittance to the palace, and there were rumors that he and Consort Yang had an affair, but Emperor Xuanzong discounted the rumors.
In 752, when the chancellor Li Linfu, in light of Nanzhao incursions against Jiannan Circuit (劍南道; headquartered in modern Chengdu, Sichuan), of which Yang Guozhen served as commander remotely, wanted to send Yang Guozhong to Jiannan to defend against the Nanzhao attacks, Consort Yang interceded on Yang Guozhong's behalf, and Yang Guozhong did not actually report to Jiannan. Li Linfu soon died, and Yang Guozhong became chancellor.
An Lushan's rebellion and Consort Yang's death
Yang Guozhong and An Lushan soon were in conflict with each other, and Yang Guozhong repeatedly tried to provoke An into rebelling, by actions including arresting and executing staff members at An's mansion in Chang'an. In 755, An finally reciprocated. In order to try to placate the populace, which believed that Yang Guozhong had provoked the rebellion, Emperor Xuanzong considered passing the throne to his crown prince Li Heng. Yang Guozhong, who was not on good terms with Li Heng, feared this development, and persuaded Consort Yang and the Ladies of Han, Guo, and Qin to speak against it. Emperor Xuanzong, for the time being, did not abdicate the throne.
In 756, General Geshu Han was defeated by An's forces, after being forced by Yang Guozhong to engage An out of fear that Geshu Han himself might usurp the throne, and Tong Pass, the last major defense, fell to An's forces. Yang Guozhong suggested fleeing to Chengdu, the capital of Jiannan Circuit. On 14 July,[6] Emperor Xuanzong, keeping the news secret from the people of Chang'an, took the imperial guards to escort him, Consort Yang, her family, and his immediate clan members, and exited Chang'an, heading toward Chengdu. Attending him were Yang Guozhong, his fellow chancellor Wei Jiansu, the official Wei Fangjin (魏方進), the general Chen Xuanli, and some eunuchs and ladies in waiting close to him.
On 15 July,[1] Emperor Xuanzong's cortege reached Mawei Courier Station (simplified Chinese: 马嵬驿; traditional Chinese: 馬嵬驛; pinyin: Mǎwéi Yì, in modern Xianyang, Shaanxi). The imperial guards were not fed and became angry at Yang Guozhong. Chen also believed that Yang Guozhong had provoked this disaster and planned to accuse him; he reported his plans to Li Heng through Li Heng's eunuch Li Fuguo, but Li Heng was hesitant and gave no approval. Meanwhile, Tufan emissaries, who had followed Emperor Xuanzong south, were meeting with Yang Guozhong and complaining that they also had not been fed. The soldiers of the imperial guard took this opportunity to proclaim that Yang Guozhong was planning treason along with the Tufan emissaries, and they killed him, along with his son Yang Xuan (楊暄), the Ladies of Han and Qin, and Wei Fangjin. Wei Jiansu was also nearly killed, but was spared at the last moment with severe injuries. The soldiers then surrounded Emperor Xuanzong's pavilion, and refused to scatter even after Emperor Xuanzong came out to comfort them and order them to disperse. Chen publicly urged him to put Consort Yang to death — which Emperor Xuanzong initially declined. After Wei Jiansu's son Wei E (韋諤) and Gao Lishi spoke further, Emperor Xuanzong finally resolved to do so. He therefore had Gao take Consort Yang to a Buddhist shrine and strangle her. After he showed the body to Chen and the other imperial guard generals, the guard soldiers finally dispersed and prepared for further travel. Meanwhile, Yang Guozhong's wife Pei Rou (裴柔), son Yang Xi (楊晞), the Lady of Guo, and the Lady of Guo's son Pei Hui (裴徽) tried to flee, but were killed in flight. Consort Yang was buried at Mawei, without a coffin, but with masses of fragrances, wrapped in purple blankets.
In 757, Prince Li Heng, who had taken the throne as Emperor Suzong, recaptured Chang'an and welcomed ex-Emperor Xuanzong, then Taishang Huang (retired emperor) back to the capital. Emperor Xuanzong went through Mawei on his way back to Chang'an. He wanted to locate Consort Yang's body and rebury her with honor. The official Li Kui spoke against it, pointing out that the imperial guard soldiers would still be prone to reprisals if he did so. However, Emperor Xuanzong secretly sent eunuchs to rebury her with a coffin. When they found the body, it had decomposed, but the fragrance bag buried with her was still fresh. The eunuchs returned with the fragrance bag, and upon its presentation to Emperor Xuanzong, he wept bitterly. When he returned to Chang'an, he had a painter create a picture of Consort Yang in a secondary palace, and often went there to view the portrait.
Titles from birth to death
1 June 719-733 (14 years old) Lady Yang
733-737 (14 to 18 years old) Princess of Shou
737-745 (18 to 26 years old) Priestess Taizhen
745-15 July 756 (26 to 37 years old) Consort Yang
http://en.wikipedia.org/wiki/Four_Beauties
http://en.wikipedia.org/wiki/Yang_Guifei
人物: 楊貴妃 (YANG Guifei, 719-756)
Yang Yuhuan (traditional Chinese: 楊玉環; simplified Chinese: 杨玉环; pinyin: Yáng Yùhuán) (26 June,[citation needed] 719 — 15 July 756[1]), often known as Yang Guifei (simplified Chinese: 杨贵妃; traditional Chinese: 楊貴妃; pinyin: Yáng Guìfēi; literally "Imperial Consort Yang") (with Guifei being the highest rank for imperial consorts during her time), known briefly by the Taoist nun name Taizhen (太真),[2] was known as one of the Four Beauties of ancient China. She was the beloved consort of Emperor Xuanzong of Tang during his later years.
During the An Lushan Rebellion, as Emperor Xuanzong and his cortege were fleeing from the capital Chang'an to Chengdu, the emperor's guards demanded that he put Yang to death because they blamed the rebellion on her cousin Yang Guozhong and the rest of her family. The emperor capitulated and reluctantly ordered his attendant Gao Lishi to strangle Yang to death.
Background
Yang was born in 719 during the Tang Dynasty, early in the reign of Emperor Xuanzong. Her great-great-grandfather Yang Wang (楊汪) was a key official during the reign of Emperor Yang of Sui, and, after the fall of the Sui Dynasty, served one of the contenders to succeed Sui, Wang Shichong; Yang Wang was then killed when Wang Shichong was defeated by Tang forces in 621.[3] Yang Wang was from Huayin (華陰; in modern Weinan, Shaanxi), but his clan subsequently relocated to Yongle (永樂; in modern Yuncheng, Shanxi).
Yang's father Yang Xuanyan (楊玄琰) served as a census official at Shu Prefecture (蜀州; in modern Chengdu, Sichuan), and his family went there with him. He appeared to have had no sons, but had four daughters who were known to history — Yang Yuhuan and three older sisters.[4] Yang Xuanyan died when Yang Yuhuan was still young, so the latter was raised by her uncle Yang Xuanjiao (楊玄璬), who was a low-ranking official at Henan Municipality (河南府; modern Luoyang).
Princess and Taoist nun
In 733, sixteen year-old Yang Yuhuan married the son of Emperor Xuanzong and Consort Wu, Li Mao the Prince of Shou. She thus carried the title of Princess of Shou. After Consort Wu died in 737, Emperor Xuanzong was greatly saddened by the death of his then-favorite concubine. Some time after that however Princess Yang somehow came into Xuanzong's favor and the emperor decided to take her as his consort. However, since Princess Yang was already the wife of his son, Emperor Xuanzong stealthily arranged her to become a Taoist nun with the tonsured name Taizhen in order to prevent criticisms that would affect his plan of making her his concubine. Yang then stayed, for a brief moment, as a Taoist nun in the palace itself, before Emperor Xuanzong made her an imperial consort after bestowing his son Li Mao a new wife. Yang hence became the favorite consort of the emperor like Consort Wu was before.
Imperial consort
In 745, after Emperor Xuanzong gave the daughter of the general Wei Zhaoxun (韋昭訓) to Li Mao as his new wife and princess, he officially made Taizhen an imperial consort — with the newly created rank of Guifei, which was even greater than the previously highest rank of Huifei, carried by Consort Wu. He bestowed posthumous honors on her father Yang Xuanyan and granted her mother the title of Lady of Liang. He also gave high offices to her uncle Yang Xuangui (楊玄珪) and cousins Yang Xian (楊銛) and Yang Qi (楊錡). Her three older sisters were conferred the ranks of Ladies of Han, Guo, and Qin, and it was said that whenever the noble women were summoned to imperial gatherings, even Emperor Xuanzong's highly honored sister Li Chiying (李持盈) the Princess Yuzhen did not dare to take a seat more honorable than theirs. Emperor Xuanzong also gave his favorite daughter Princess Taihua (born of Consort Wu) to Yang Qi in marriage. The five Yang households — those of Yang Xian, Yang Qi, and the Ladies of Han, Guo, and Qin — were said to be exceedingly honored and rich, and all of the officials fought to flatter them. Also around the same time, her second cousin Yang Zhao (whose name was later changed to Yang Guozhong) was also introduced to Emperor Xuanzong by Consort Yang, and Yang Zhao began to be promoted due to his flattery of the emperor.
Consort Yang became so favored that whenever she rode a horse, the eunuch Gao Lishi would attend her. 700 laborers were conscripted to sew fabrics for her. The officials and generals flattered her by offering her exquisite tributes. In 746, there was an occasion when she angered Emperor Xuanzong by being jealous and rude to him, and he had her sent to her cousin Yang Xian's mansion. Later that day, however, his mood was such that he could not eat, and the servants were battered by him for minor offenses. Gao knew that he missed Consort Yang, and Gao requested that the treasures in Consort Yang's palace be sent to her. Emperor Xuanzong agreed, and further sent imperial meals to her as well. That night, Gao requested that Emperor Xuanzong welcome Consort Yang back to the palace, a request that Emperor Xuanzong easily agreed to. Thereafter, she was even more favored, and no other imperial consort drew the favor of Emperor Xuanzong.
In 747, when the military governor (jiedushi) An Lushan arrived at the capital Chang'an to meet Emperor Xuanzong, Emperor Xuanzong showed him much favor and allowed him into the palace. He had An honor Consort Yang as mother and Consort Yang's cousins and sisters as his brothers and sisters.
In 750, there was another occasion at which Consort Yang offended Emperor Xuanzong with her words, and he sent her back to her clan. The official Ji Wen (吉溫) told Emperor Xuanzong that he overreacted, and Emperor Xuanzong regretted his actions. He again sent imperial meals to her, and she wept to the eunuchs delivering the meal, stating:
My offense deserves death, and it is fortunate that His Imperial Majesty did not kill me, but instead returned me to my household. I will forever leave the palace. My gold, jade, and treasures were all given me by His Imperial Majesty, and it would be inappropriate for me to offer them back to him. Only what my parents gave me I would dare to offer.
She cut off some of her hair and had the hair taken back to Emperor Xuanzong. Emperor Xuanzong had Gao escort her back to the palace, and thereafter loved her even greater.
In 751, An again visited Chang'an. On An's birthday on 20 February, 751,[5] Emperor Xuanzong and Consort Yang rewarded him with clothing, treasures, and food. On 23 February, when An was summoned to the palace, Consort Yang, in order to please Emperor Xuanzong, had an extra-large infant wrapping made, and wrapped An in it, causing much explosion of laughter among the ladies in waiting and eunuchs. When Emperor Xuanzong asked what was going on, Consort Yang's attendants joked that Consort Yang gave birth three days ago and was washing her baby Lushan. Emperor Xuanzong was pleased by the comical situation and rewarded both Consort Yang and An greatly. Thereafter, whenever An visited the capital, he was allowed free admittance to the palace, and there were rumors that he and Consort Yang had an affair, but Emperor Xuanzong discounted the rumors.
In 752, when the chancellor Li Linfu, in light of Nanzhao incursions against Jiannan Circuit (劍南道; headquartered in modern Chengdu, Sichuan), of which Yang Guozhen served as commander remotely, wanted to send Yang Guozhong to Jiannan to defend against the Nanzhao attacks, Consort Yang interceded on Yang Guozhong's behalf, and Yang Guozhong did not actually report to Jiannan. Li Linfu soon died, and Yang Guozhong became chancellor.
An Lushan's rebellion and Consort Yang's death
Yang Guozhong and An Lushan soon were in conflict with each other, and Yang Guozhong repeatedly tried to provoke An into rebelling, by actions including arresting and executing staff members at An's mansion in Chang'an. In 755, An finally reciprocated. In order to try to placate the populace, which believed that Yang Guozhong had provoked the rebellion, Emperor Xuanzong considered passing the throne to his crown prince Li Heng. Yang Guozhong, who was not on good terms with Li Heng, feared this development, and persuaded Consort Yang and the Ladies of Han, Guo, and Qin to speak against it. Emperor Xuanzong, for the time being, did not abdicate the throne.
In 756, General Geshu Han was defeated by An's forces, after being forced by Yang Guozhong to engage An out of fear that Geshu Han himself might usurp the throne, and Tong Pass, the last major defense, fell to An's forces. Yang Guozhong suggested fleeing to Chengdu, the capital of Jiannan Circuit. On 14 July,[6] Emperor Xuanzong, keeping the news secret from the people of Chang'an, took the imperial guards to escort him, Consort Yang, her family, and his immediate clan members, and exited Chang'an, heading toward Chengdu. Attending him were Yang Guozhong, his fellow chancellor Wei Jiansu, the official Wei Fangjin (魏方進), the general Chen Xuanli, and some eunuchs and ladies in waiting close to him.
On 15 July,[1] Emperor Xuanzong's cortege reached Mawei Courier Station (simplified Chinese: 马嵬驿; traditional Chinese: 馬嵬驛; pinyin: Mǎwéi Yì, in modern Xianyang, Shaanxi). The imperial guards were not fed and became angry at Yang Guozhong. Chen also believed that Yang Guozhong had provoked this disaster and planned to accuse him; he reported his plans to Li Heng through Li Heng's eunuch Li Fuguo, but Li Heng was hesitant and gave no approval. Meanwhile, Tufan emissaries, who had followed Emperor Xuanzong south, were meeting with Yang Guozhong and complaining that they also had not been fed. The soldiers of the imperial guard took this opportunity to proclaim that Yang Guozhong was planning treason along with the Tufan emissaries, and they killed him, along with his son Yang Xuan (楊暄), the Ladies of Han and Qin, and Wei Fangjin. Wei Jiansu was also nearly killed, but was spared at the last moment with severe injuries. The soldiers then surrounded Emperor Xuanzong's pavilion, and refused to scatter even after Emperor Xuanzong came out to comfort them and order them to disperse. Chen publicly urged him to put Consort Yang to death — which Emperor Xuanzong initially declined. After Wei Jiansu's son Wei E (韋諤) and Gao Lishi spoke further, Emperor Xuanzong finally resolved to do so. He therefore had Gao take Consort Yang to a Buddhist shrine and strangle her. After he showed the body to Chen and the other imperial guard generals, the guard soldiers finally dispersed and prepared for further travel. Meanwhile, Yang Guozhong's wife Pei Rou (裴柔), son Yang Xi (楊晞), the Lady of Guo, and the Lady of Guo's son Pei Hui (裴徽) tried to flee, but were killed in flight. Consort Yang was buried at Mawei, without a coffin, but with masses of fragrances, wrapped in purple blankets.
In 757, Prince Li Heng, who had taken the throne as Emperor Suzong, recaptured Chang'an and welcomed ex-Emperor Xuanzong, then Taishang Huang (retired emperor) back to the capital. Emperor Xuanzong went through Mawei on his way back to Chang'an. He wanted to locate Consort Yang's body and rebury her with honor. The official Li Kui spoke against it, pointing out that the imperial guard soldiers would still be prone to reprisals if he did so. However, Emperor Xuanzong secretly sent eunuchs to rebury her with a coffin. When they found the body, it had decomposed, but the fragrance bag buried with her was still fresh. The eunuchs returned with the fragrance bag, and upon its presentation to Emperor Xuanzong, he wept bitterly. When he returned to Chang'an, he had a painter create a picture of Consort Yang in a secondary palace, and often went there to view the portrait.
Titles from birth to death
1 June 719-733 (14 years old) Lady Yang
733-737 (14 to 18 years old) Princess of Shou
737-745 (18 to 26 years old) Priestess Taizhen
745-15 July 756 (26 to 37 years old) Consort Yang
http://en.wikipedia.org/wiki/Four_Beauties
http://en.wikipedia.org/wiki/Yang_Guifei
人物: 楊貴妃 (YANG Guifei, 719-756)
Xuanzang (玄奘)
Xuanzang(玄奘)
Alternative Names(異名):
Xuanzang, 玄奘
The fictional character Xuanzang (Chinese: 玄奘; pinyin: Xuánzàng; Wade-Giles: Hsüan-tsang) is a central character of the classic Chinese novel Journey to the West. For most of the novel he is known as Táng-sānzàng, the title Sānzàng (三藏 "three collections") referring to his mission to seek the Sānzàngjīng, the "Three Collections of (Buddhist) Scriptures". In some English translations, the title is rendered as Tripitaka (tripitaka is the original Sanskrit term for the Sānzàngjīng). He is also commonly referred to as Táng-sēng (唐僧 "Tang-monk"), which is a courtesy name that, like the former name, reflects his status as the adopted "brother" of the Tang emperor, Taizong. As "Tripitaka" he is a leading character in the cult Japanese Television series Monkey.
In the story, he is constantly terrorized by monsters and demons because of a legend that they would obtain immortality by eating the flesh of a holy man. While he is a pacifist who has no fighting ability of his own, he is flanked by his three powerful disciples - Sun Wukong, Zhu Bajie, and Sha Wujing - themselves "monsters" who have vowed to protect him on his journey in order to atone for their sins in Heaven; while the heavenly origins of Wukong are up for debate, both Bajie and Wujing (and even the horse on which Xuanzang rides) were once minor deities in Heaven who were cast to Earth for their wrongdoings.
Xuanzang is partly modelled after the historical Tang Dynasty Buddhist monk of the same name, whose life was the book's inspiration; the real Xuanzang made a perilous journey on foot from China to India (and back again) to obtain Buddhist sutras.
In recent years, a mural on the wall of a mountain pass on the way to the China/India border was discovered that is purported to show the real Xuanzang flanked by a small hairy man that some scholars have theorized might have been the inspiration for the character of the Monkey King.
As Sun Wukong is often worshipped as a protector god, so is Xuanzang, albeit mistakenly. Ksitigarbha, a bodhisattva in Buddhism, is occasionally mistaken for Xuanzang due the fact that Ksitigarbha is often portrayed like Xuanzang, with the robes, crown and staff of a monk.
Links
http://en.wikipedia.org/wiki/Chinese_mythology
http://en.wikipedia.org/wiki/Category:Chinese_mythology
Chinese mythology | Fictional monks | Characters in written fiction | Journey to the West
Alternative Names(異名):
Xuanzang, 玄奘
The fictional character Xuanzang (Chinese: 玄奘; pinyin: Xuánzàng; Wade-Giles: Hsüan-tsang) is a central character of the classic Chinese novel Journey to the West. For most of the novel he is known as Táng-sānzàng, the title Sānzàng (三藏 "three collections") referring to his mission to seek the Sānzàngjīng, the "Three Collections of (Buddhist) Scriptures". In some English translations, the title is rendered as Tripitaka (tripitaka is the original Sanskrit term for the Sānzàngjīng). He is also commonly referred to as Táng-sēng (唐僧 "Tang-monk"), which is a courtesy name that, like the former name, reflects his status as the adopted "brother" of the Tang emperor, Taizong. As "Tripitaka" he is a leading character in the cult Japanese Television series Monkey.
In the story, he is constantly terrorized by monsters and demons because of a legend that they would obtain immortality by eating the flesh of a holy man. While he is a pacifist who has no fighting ability of his own, he is flanked by his three powerful disciples - Sun Wukong, Zhu Bajie, and Sha Wujing - themselves "monsters" who have vowed to protect him on his journey in order to atone for their sins in Heaven; while the heavenly origins of Wukong are up for debate, both Bajie and Wujing (and even the horse on which Xuanzang rides) were once minor deities in Heaven who were cast to Earth for their wrongdoings.
Xuanzang is partly modelled after the historical Tang Dynasty Buddhist monk of the same name, whose life was the book's inspiration; the real Xuanzang made a perilous journey on foot from China to India (and back again) to obtain Buddhist sutras.
In recent years, a mural on the wall of a mountain pass on the way to the China/India border was discovered that is purported to show the real Xuanzang flanked by a small hairy man that some scholars have theorized might have been the inspiration for the character of the Monkey King.
As Sun Wukong is often worshipped as a protector god, so is Xuanzang, albeit mistakenly. Ksitigarbha, a bodhisattva in Buddhism, is occasionally mistaken for Xuanzang due the fact that Ksitigarbha is often portrayed like Xuanzang, with the robes, crown and staff of a monk.
Links
http://en.wikipedia.org/wiki/Chinese_mythology
http://en.wikipedia.org/wiki/Category:Chinese_mythology
Chinese mythology | Fictional monks | Characters in written fiction | Journey to the West
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