Xiu

• Preferred Name: Xiu ^{[1] [2] [3] [4] [5] [6]}
  
• Gender: F
  
• FSID: GW6D-BQW
  
• http://familysearch.org/v1/TitleOfNobility: Lady
  
• Death: Y
  
• Notes:

  === Life Sketch ===
  Lady Xiu ("Lady of Cultivation") is a figure in Chinese mythology. In the "Records of the Grand Historian," Sima Qian's account of the origin of the House of Ying states that she became pregnant with Ye the Great after eating the egg of a black bird, sometimes identified as a swallow. This story closely parallels another, told about the origin of the Shang dynasty. Her grandson Fei the Great (later titled Boyi) was reckoned as the ancestor of the ruling houses of Qin and Zhao during the Spring & Autumn and Warring States periods of Chinese history.
  
  -- Wikiwand: Lady Xiu

1. Title: Wikiwand: Warring States period
   Author: From Wikipedia, the free encyclopedia
   Publication: Name: https://www.wikiwand.com/en/Warring_States_period;
   Note: The Warring States period (simplified Chinese: 战国时代; traditional Chinese: 戰國時代; pinyin: "Zhànguó Shídài") was an era in ancient Chinese history characterized by warfare, as well as bureaucratic and military reforms and consolidation. It followed the Spring and Autumn period and concluded with the Qin wars of conquest that saw the annexation of all other contender states, which ultimately led to the Qin state's victory in 221 BC as the first unified Chinese empire, known as the Qin dynasty. Although different scholars point toward different dates ranging from 481 BC to 403 BC as the true beginning of the Warring States, Sima Qian's choice of 475 BC is the most often cited. The Warring States era also overlaps with the second half of the Eastern Zhou dynasty, though the Chinese sovereign, known as the king of Zhou, ruled merely as a figurehead and served as a backdrop against the machinations of the warring states. The "Warring States Period" derives its name from the "Record of the Warring States," a work compiled early in the Han dynasty. Geography The political geography of the era was dominated by the Seven Warring States, namely: . Qin located in the far west, with its core in the Wei River Valley and Guanzhong. This geographical position offered protection from the other states but limited its initial influence. . The Three Jins Located in the center on the Shanxi plateau were the three successor states of Jin. These were: . Han south, along the Yellow River, controlling the approaches to Qin. . Wei located in the middle, roughly today's eastern Henan Province. . Zhao the northernmost of the three, roughly today's southern Hebei Province as well as northern Shanxi Province. . Qi east, centered on the Shandong Peninsula . Chu south, with its core territory around the valleys of the Han River and, later, the Yangtze River. . Yan northeast, centered on modern-day Beijing. Late in the period it pushed northeast and began to occupy the Liaodong Peninsula Besides these seven major states other smaller states survived into the period. They include: . Royal territory of the Zhou king was near Luoyi in the Han area on the Yellow River. . Yue On the southeast coast near Shanghai was the State of Yue, which was highly active in the late Spring and Autumn era but later was annexed by Chu. . Zhongshan Between the states of Zhao and Yan was the state of Zhongshan, which eventually was annexed by Zhao in 296 BC. . Sichuan states: In the far southwest were the non-Zhou states of Ba (east) and Shu (west). These ancient kingdoms were conquered by Qin later in the period. . Other minor states: There were many minor states that were satellites of the larger ones until they were absorbed. Many were in the Central Plains between the three Jins (west) and Qi (east) and Chu to the south. Some of the more important ones were Song, Lu, Zheng, Wey, Teng, Yue and Zou. Periodization See also: Timeline of the Warring States and the Qin dynasty The eastward flight of the Zhou court in 771 BC marks the start of the Spring and Autumn period. No one single incident or starting point inaugurated the Warring States era. The political situation of the period represented a culmination of historical trends of conquest and annexation which also characterised the Spring and Autumn period; as a result there is some controversy as to the beginning of the era. Proposed starting points include: . 481 BC Proposed by Song-era historian Lü Zuqian, also known as Lü Bogong, since this year marks the end of the "Spring and Autumn Annals." . 476–475 BC The author, Sima Qian, of "Records of the Grand Historian," chose this date as the inaugural year of King Yuan of Zhou. . 453 BC The Partition of Jin saw the dissolution/destruction of that key state of the earlier period and the formation of three of the seven warring states: Han, Zhao, and Wei. . 441 BC The inaugural year of Zhou Kings starting with King Ai of Zhou. . 403 BC The year when the Zhou court officially recognized Han, Zhao and Wei as states. Author Sima Guang of "Zizhi Tongjian" (published 1084) advocates this symbol of eroded Zhou authority as the start of the Warring States era. Background and formation The Eastern Zhou Dynasty began to fall around 5th century BC. They had to rely on other armies in other allied states because their military rule no longer followed. Over 100 smaller states were made into seven major states which included: Chu, Han, Qin, Wei, Yan, Qi and Zhao. However, there eventually was a shift in alliances because each state's ruler wanted to be independent in power. This caused hundreds of wars between the periods of 535-286 BCE. The victorious state would have overall rule and control in China. The system of feudal states created by the Western Zhou dynasty underwent enormous changes after 771 BC with the flight of the Zhou court to modern-day Luoyang and the diminution of its relevance and power. The Spring and Autumn period led to a few states gaining power at the expense of many others, the latter no longer able to depend on central authority for legitimacy or protection. During the Warring States period, many rulers claimed the Mandate of Heaven to justify their conquest of other states and spread their influence. The struggle for hegemony eventually created a state system dominated by several large states, such as Jin, Chu, Qin, Yan and Qi, while the smaller states of the Central Plains tended to be their satellites and tributaries. Other major states also existed, such as Wu and Yue in the southeast. The last decades of the Spring and Autumn era were marked by increased stability, as the result of peace negotiations between Jin and Chu which established their respective spheres of influence. This situation ended with the partition of Jin, whereby the state was divided between the houses of Han, Zhao and Wei, and thus enabled the creation of the seven major warring states. Partition of Jin (453–403 BC) Main article: Partition of Jin The rulers of Jin had steadily lost political powers since the middle of the 6th century BC to their nominally subordinate nobles and military commanders, a situation arising from the traditions of the Jin which forbade the enfeoffment of relatives of the ducal house. This allowed other clans to gain fiefs and military authority, and decades of internecine struggle led to the establishment of four major families, the Han, Zhao, Wei and Zhi. The Battle of Jinyang saw the allied Han, Zhao and Wei destroy the Zhi family (453 BC) and their lands were distributed among them. With this, they became the "de facto" rulers of most of Jin's territory, though this situation would not be officially recognised until half a century later. The Jin division created a political vacuum that enabled during the first 50 years expansion of Chu and Yue northward and Qi southward. Qin increased its control of the local tribes and began its expansion southwest to Sichuan. Early Warring States The three Jins recognized (403–364 BC) In 403 BC, the Zhou court under King Weilie officially recognized Zhao, Wei and Han as immediate vassals, thereby raising them to the same rank as the other warring states. From before 405 until 383 the three Jins were united under the leadership of Wei and expanded in all directions. The most important figure was Marquess Wen of Wei (445–396). In 408–406 he conquered the State of Zhongshan to the northeast on the other side of Zhao. At the same time he pushed west across the Yellow River to the Luo River taking the area of Xihe (literally "west of the [Yellow] river"). The growing power of Wei caused Zhao to back away from the alliance. In 383 it moved its capital to Handan and attacked the small state of Wey. Wey appealed to Wei which attacked Zhao on the western side. Being in danger, Zhao called in Chu. As usual, Chu used this as a pretext to annex territory to its north, but the diversion allowed Zhao to occupy a part of Wei. This conflict marked the end of the power of the united Jins and the beginning a period of shifting alliances and wars on several fronts. In 376 BC, the states of Han, Wei and Zhao deposed Duke Jing of Jin and divided the last remaining Jin territory between themselves, which marked the final end of the Jin state. In 370 BC, Marquess Wu of Wei died without naming a successor, which led to a war of succession. After three years of civil war, Zhao from the north and Han from the south invaded Wei. On the verge of conquering Wei, the leaders of Zhao and Han fell into disagreement about what to do with Wei, and both armies abruptly retreated. As a result, King Hui of Wei (still a Marquess at the time) was able to ascend the throne of Wei. By the end of the period Zhao extended from the Shanxi plateau across the plain to the borders of Qi. Wei reached east to Qi, Lu and Song. To the south, the weaker state of Han held the east-west part of the Yellow River valley, surrounded the Zhou royal domain at Luoyang and held an area north of Luoyang called Shangdang. Qi resurgence under Tian (379–340 BC) Duke Kang of Qi died in 379 BC with no heir from the house of Jiang, which had ruled Qi since the state's founding. The throne instead passed to the future King Wei, from the house of Tian. The Tian had been very influential at court towards the end of Jiang rule, and now openly assumed power. The new ruler set about reclaiming territories that had been lost to other states. He launched a successful campaign against Zhao, Wey and Wei, once again extending Qi territory to the Great Wall. Sima Qian writes that the other states were so awestruck that nobody dared attack Qi for more than 20 years. The demonstrated military prowess also had a calming effect on Qi's own population, which experienced great domestic tranquility during Wei's reign. By the end of King Wei's reign, Qi had become the strongest of the states and proclaimed itself "king"; establishing independence from the Zhou dynasty...
   
2. Title: Wikiwand: Chinese mythology
   Author: From Wikipedia, the free encyclopedia
   Publication: Name: https://www.wikiwand.com/en/Chinese_mythology;
   Note: Chinese mythology (simplified Chinese: 中国神话; traditional Chinese: 中國神話; pinyin: "Zhōngguó shénhuà".)is mythology that has been passed down in oral form or recorded in literature in the geographic area now known as "China." Chinese mythology includes many varied myths from regional and cultural traditions. Chinese mythology is far from monolithic, not being an integrated system, even among just Han people. Chinese mythology is encountered in the traditions of various classes of people, geographic regions, historical periods including the present, and from various ethnic groups. China is the home of many mythological traditions, including that of Han Chinese and their Huaxia predecessors, as well as Tibetan mythology, Turkic mythology, Korean mythology, and many others. However, the study of Chinese mythology tends to focus upon material in Chinese language. Much of the mythology involves exciting stories full of fantastic people and beings, the use of magical powers, often taking place in an exotic mythological place or time. Like many mythologies, Chinese mythology has in the past been believed to be, at least in part, a factual recording of history. Along with Chinese folklore, Chinese mythology forms an important part of Chinese folk religion (Yang, An & Turner 2005, p. 4). Many stories regarding characters and events of the distant past have a double tradition: ones which present a more historicized or euhemerized version and ones which presents a more mythological version (Yang, An & Turner 2005, pp. 12–13). Many myths involve the creation and cosmology of the universe and its deities and inhabitants. Some mythology involves creation myths, the origin of things, people and culture. Some involve the origin of the Chinese state. Some myths present a chronology of prehistoric times, many of these involve a culture hero who taught people how to build houses, or cook, or write, or was the ancestor of an ethnic group or dynastic family. Mythology is intimately related to ritual. Many myths are oral associations with ritual acts, such as dances, ceremonies, and sacrifices. Mythology and religion Further information: Religion in China and Chinese folk religion There has been an extensive interaction between Chinese mythology and Confucianism, Taoism, and Buddhism. Elements of pre-Han dynasty mythology such as those in Classic of Mountains and Seas were adapted into these belief systems as they developed (in the case of Taoism), or were assimilated into Chinese culture (in the case of Buddhism). Elements from the teachings and beliefs of these systems became incorporated into Chinese mythology. For example, the Taoist belief of a spiritual paradise became incorporated into mythology as the place where immortals and deities used to dwell. Sometimes mythological and religious ideas have become widespread across China's many regions and diverse ethnic societies. In other cases, beliefs are more limited to certain social groups, for example, the veneration of white stones by the Qiang. One mythological theme that has a long history and many variations involves a shamanic world view, for example in the cases of Mongolian shamanism among the Mongols, Hmong shamanism among the Miao people, and the shamanic beliefs of the Qing dynasty from 1643 to 1912, derived from the Manchus. Politically, mythology was often used to legitimize the dynasties of China, with the founding house of a dynasty claiming a divine descent. Mythology and philosophy Further information: Chinese philosophy True mythology is distinguished from philosophical treatises and theories. Elaborations on the Wu Xing are not really part of mythology, although belief in five elements could appear. The Hundred Schools of Thought is a phrase suggesting the diversity of philosophical thought that developed during the Warring States of China. Then, and subsequently, philosophical movements had a complicated relationship with mythology. However, as far as they influence or are influenced by mythology, (Ferguson 1928, "Introduction") divides the philosophical camps into two rough halves, a Liberal group and a Conservative group. The liberal group being associated with the idea of individuality and change, for example as seen in the mythology of divination in China, such as the mythology of the dragon horse that delivered the eight "bagua" diagrams to Fu Xi, and methods of individual empowerment as seen in the "Yi Jing" ("Book of Changes"). The Liberal tendency is towards individual freedom, Daoism, and Nature. The relationship of the Conservative philosophies to mythology is seen in the legendary Nine Tripod Cauldrons, mythology about the emperors and central bureaucratic governance, Confucianism, written histories, ceremonial observances, subordination of the individual to the social groups of family and state, and a fixation on stability and enduring institutions. The distinction between the Liberal and Conservative is very general, but important in Chinese thought. Contradictions can be found in the details, however these are often traditional, such as the embrace by Confucius of the philosophical aspects of the "Yi Jing," and the back-and-forth about the Mandate of Heaven wherein one dynasty ends and another begins based according to accounts (some of heavily mythological) where the Way of Heaven results in change, but then a new ethical stable dynasty becomes established. Examples of this include the stories of Yi Yin, Tang of Shang and Jie of Xia or the similar fantastic stories around Duke of Zhou and King Zhou of Shang Mythology and ritual Mythology exists in relationship with other aspects of society and culture, such as ritual. Various rituals are explained by mythology. For example, the ritual burning of mortuary banknotes (Hell Money), lighting fireworks, and so on. Yubu Main article: Yubu A good example of the relationship of Chinese mythology and ritual is the Yubu, also known as the Steps or Paces of Yu. During the course of his activities in controlling the Great Flood, Yu was supposed to have so fatigued himself that he lost all the hair from his legs and developed a serious limp. Daoist practitioners sometimes incorporate a curiously choreographed pedal locomotion into various rituals. Mythology and practice, one explains the other: in these rituals, the sacred time of Yu merges with the sacral practice of the present. Gender studies Further information: LGBT themes in Chinese mythology Gender is a significant phenomenon in Chinese mythology. On the one hand, there are traditions about sexual reproduction, fertility/mother goddesses, and evidence by scholars (such as Jordan Paper) of a patriarchal influence over time. Tu'er Shen is an example of a gender-oriented deity. The marking of gender in Chinese is different than in English, especially in Classical Chinese, gender is not marked in the case of most nouns and pronouns, thus making gender often difficult to determine. This makes it difficult to write in, or to translate to, English. Where it is the case that specifying gender is generally obligatory, without at the same time implying or supplying some viewpoint on the gender of the subject, which was not necessarily provided in the Chinese original. The same can be true in the cases of number of proper nouns versus common nouns. In any case, much of Chinese mythology is informed by an idea of gender duality and balance, as exemplified in the idea of yin and yang. Mythology and ritual Mythology exists in relationship with other aspects of society and culture, such as ritual. Various rituals are explained by mythology. For example, the ritual burning of mortuary banknotes (Hell Money), lighting fireworks, and so on. Yubu Main article: Yubu A good example of the relationship of Chinese mythology and ritual is the Yubu, also known as the Steps or Paces of Yu. During the course of his activities in controlling the Great Flood, Yu was supposed to have so fatigued himself that he lost all the hair from his legs and developed a serious limp. Daoist practitioners sometimes incorporate a curiously choreographed pedal locomotion into various rituals. Mythology and practice, one explains the other: in these rituals, the sacred time of Yu merges with the sacral practice of the present. Gender studies Further information: LGBT themes in Chinese mythology Gender is a significant phenomenon in Chinese mythology. On the one hand, there are traditions about sexual reproduction, fertility/mother goddesses, and evidence by scholars (such as Jordan Paper) of a patriarchal influence over time. Tu'er Shen is an example of a gender-oriented deity. The marking of gender in Chinese is different than in English, especially in Classical Chinese, gender is not marked in the case of most nouns and pronouns, thus making gender often difficult to determine. This makes it difficult to write in, or to translate to, English. Where it is the case that specifying gender is generally obligatory, without at the same time implying or supplying some viewpoint on the gender of the subject, which was not necessarily provided in the Chinese original. The same can be true in the cases of number of proper nouns versus common nouns. In any case, much of Chinese mythology is informed by an idea of gender duality and balance, as exemplified in the idea of yin and yang. Cosmology Further information: Category:Locations in Chinese mythology and Chinese mythological geography Various ideas about the nature of the earth, the universe, and their relationship to each other have historically existed as either a background or a focus of mythologies. One typical view is of a square earth separated from a round sky by sky pillars (mountains, trees, or undefined). Above the sky is the realm of Heaven, often viewed of as a vast area, with many inhabitants. Often the heavenly inhabitants are thought to be of an "as above so below" nature, their lives and social arrangements being par...
   
3. Title: Wikiwand: Lady Xiu
   Author: From Wikipedia, the free encyclopedia
   Publication: Name: https://www.wikiwand.com/en/Lady_Xiu;
   Note: Lady Xiu (Chinese: 女脩; pinyin: Nǚxiū; lit.: 'Lady of Cultivation'), formerly romanized as Lady Hsiu, is a figure in Chinese mythology. In the Records of the Grand Historian, Sima Qian's account of the origin of the House of Ying states that she became pregnant with Ye the Great after eating the egg of a black bird (玄鸟) sometimes identified as a swallow. This story closely parallels another, told about the origin of the Shang dynasty. Her grandson Fei the Great (later titled Boyi) was reckoned as the ancestor of the ruling houses of Qin and Zhao during the Spring & Autumn and Warring States periods of Chinese history.
   
4. Title: Wikiwand: Records of the Grand Historian
   Author: From Wikipedia, the free encyclopedia
   Publication: Name: https://www.wikiwand.com/en/Records_of_the_Grand_Historian;
   Note: The "Records of the Grand Historian," also known by its Chinese name "Shiji," is a monumental history of ancient China and the world finished around 94 BC by the Han dynasty official Sima Qian after having been started by his father, Sima Tan, Grand Astrologer to the imperial court. The work covers the world as it was then known to the Chinese and a 2500-year period from the age of the legendary Yellow Emperor to the reign of Emperor Wu of Han in the author's own time." The ""Records" has been called a "foundational text in Chinese civilization." After Confucius and the First Emperor of Qin, "Sima Qian was one of the creators of Imperial China, not least because by providing definitive biographies, he virtually created the two earlier figures." The "Records" set the model for the 24 subsequent dynastic histories of China. In contrast to Western historical works, the Records do not treat history as "a continuous, sweeping narrative," but rather break it up into smaller, overlapping units dealing with famous leaders, individuals, and major topics of significance. History Further information: Chinese historiography The work that became "Records of the Grand Historian" was begun by Sima Tan, the Grand Astrologer ("Taishi" 太史) of the Han dynasty court during the late 2nd century BC. Sima Tan drafted plans for the ambitious work and left behind some fragments and notes that may have been incorporated into the final text. After his death in 110 BC, the project was continued and completed by his son and successor Sima Qian, who is generally credited as the work's author. The exact date of the Records's completion is unknown, but it is certain that Sima Qian completed it before his death about 86 BC, with one copy residing in the imperial capital of Chang'an (modern Xi'an) and the other copy probably being stored in his home. The original title of the work, as given by the author in the postface is "Taishigongshu" (太史公書), or " Records of the Grand Historian," although it also was known by a variety of other titles, including "Taishigongji" (太史公記) and "Taishigongzhuan" (太史公傳) in ancient times. Eventually, "Shiji" (史記), or "Historical Records" became the most commonly used title in Chinese. This title originally was used to refer to any general historical text, although after the Three Kingdoms period, "Shiji" gradually began to be used exclusively to refer to Sima Qian's work. In English, the original title, ""Records of the Grand Historian is in common use, although "Historical Records," "The Grand Scribe's Records," and "Records of the Historian" are used. Details of the "Records'" early reception and circulation are not well known. A number of 1st century BC authors, such as the scholar Chu Shaosun (褚少孫; fl. 32–7 BC), added interpolations to the "Records," and may have had to reconstruct portions of it: ten of the original 130 chapters were lost in the Eastern Han period (AD 25–220) and seem to have been reconstructed later. Beginning in the Northern and Southern dynasties (420–589) and the Tang dynasty (618–907), a number of scholars wrote and edited commentaries to the "Records." Most 2nd millennium editions of the "Records" include the commentaries of Pei Yin (裴駰, 5th century), Sima Zhen (early 8th century), and Zhang Shoujie (張守節, early 8th century). The combined commentaries of these three scholars is known as the "Sanjiazhu" (三家注, "commentaries of the three experts"). The primary modern edition of the ""Records is the 10-volume Zhonghua Book Company edition of 1959 (revised in 1982), and is based on an edition prepared by the Chinese historian Gu Jiegang in the early 1930s and includes the "Sanjiazhu." Manuscripts There are two known surviving fragments of "Records" manuscripts from before the Tang dynasty, both of which are preserved in the Ishiyama-dera temple in Ōtsu, Japan. Portions of at least nine Tang dynasty manuscripts survive: three fragments discovered among the Dunhuang manuscripts in the early 20th century, and six manuscripts preserved in Japanese temples and museums, such as the Kōzan-ji temple in Kyoto and the Tōyō Bunko museum in Tokyo. A number of woodblock printed editions of the "Records" survive, the earliest of which date to the Song dynasty (960–1279). Contents See also: List of Records of the Grand Historian chapters In all, the "Records" is about 526,500 Chinese characters long, making it four times longer than Thucydides' "History of the Peloponnesian War" and longer than the Old Testament. Sima Qian conceived and composed his work in self-contained units, with a good deal of repetition between them. His manuscript was written on bamboo slips with about 24 to 36 characters each, and assembled into bundles of around 30 slips. Even after the manuscript was allowed to circulate or be copied, the work would have circulated as bundles of bamboo slips or small groups. Endymion Wilkinson calculates that there were probably between 466 and 700 bundles, whose total weight would have been 88–132 pounds (40–60 kg), which would have been difficult to access and hard to transport. Later copies on silk would have been much lighter, but also expensive and rare. Until the work was transferred to paper many centuries later, circulation would have been difficult and piecemeal, which accounts for many of the errors and variations in the text. Sima Qian organized the chapters of "Records of the Grand Historian" into five categories, each of which comprise a section of the book. Basic Annals The "Basic Annals" ("běnjì" 本紀) make up the first 12 chapters of the "Records," and are largely similar to records from the ancient Chinese court chronicle tradition, such as the "Spring and Autumn Annals." The first five cover either periods, such as the Five Emperors, or individual dynasties, such as the Xia, Shang, and Zhou dynasties. The last seven cover individual rulers, starting with the First Emperor of Qin and progressing through the first emperors of the Han dynasty. In this section, Sima chose to also include "de facto" rulers of China, such as Xiang Yu and Empress Dowager Lü, while excluding rulers who never held any real power, such as Emperor Yi of Chu and Emperor Hui of Han. Tables Chapters 13 to 22 are the "Tables" ("biǎo" 表), which are one genealogical table and nine other chronological tables. They show reigns, important events, and royal lineages in table form, which Sima Qian stated that he did because "the chronologies are difficult to follow when different genealogical lines exist at the same time." Each table except the last one begins with an introduction to the period it covers. Treatises The "Treatises" ("shū" 書, sometimes called "Monographs") is the shortest of the five "Records" sections, and contains eight chapters (23–30) on the historical evolution of ritual, music, pitch pipes, the calendar, astronomy, sacrifices, rivers and waterways, and financial administration. Hereditary Houses The "Hereditary Houses" (""shìjiā 世家) is the second largest of the five "Records"" sections, and comprises chapters 31 to 60. Within this section, the earlier chapters are very different in nature than the later chapters. Many of the earlier chapters are chronicle-like accounts of the leading states of the Zhou dynasty, such as the states of Qin and Lu, and two of the chapters go back as far as the Shang dynasty. The later chapters, which cover the Han dynasty, contain biographies. Ranked Biographies The "Ranked Biographies" ("lièzhuàn" 列傳, usually shortened to "Biographies") is the largest of the five "Records" sections, covering chapters 61 to 130, and accounts for 42% of the entire work. The 69 "Biographies" chapters mostly contain biographical profiles of about 130 outstanding ancient Chinese men, ranging from the moral paragon Boyi from the end of the Shang dynasty to some of Sima Qian's near contemporaries. About 40 of the chapters are dedicated to one particular man, but some are about two related figures, while others cover small groups of figures who shared certain roles, such as assassins, caring officials, or Confucian scholars. Unlike most modern biographies, the accounts in the "Biographies" give profiles using anecdotes to depict morals and character, with "unforgettably lively impressions of people of many different kinds and of the age in which they lived." The "Biographies" have been popular throughout Chinese history, and have provided a large number of set phrases still used in modern Chinese. Style Unlike subsequent official historical texts that adopted Confucian doctrine, proclaimed the divine rights of the emperors, and degraded any failed claimant to the throne, Sima Qian's more liberal and objective prose has been renowned and followed by poets and novelists. Most volumes of "Liezhuan" are vivid descriptions of events and persons. Sima Qian sought out stories from those who might have closer knowledge of certain historical events, using them as sources to balance the reliability and accuracy of historical records. For instance, the material on Jing Ke's attempt at assassinating the King of Qin incorporates an eye-witness account by Xia Wuju (夏無且), a physician to the king of Qin who happened to be attending the diplomatic ceremony for Jing Ke, and this account was passed on to Sima Qian by those who knew Xia. It has been observed that the diplomatic Sima Qian has a way of accentuating the positive in his treatment of rulers in the Basic Annals, but slipping negative information into other chapters, and so his work must be read as a whole to obtain full information. For example, the information that Liu Bang (later Emperor Gaozu of Han), in a desperate attempt to escape in a chase from Xiang Yu's men, pushed his own children off his carriage to lighten it, was not given in the emperor's biography, but in the biography of Xiang Yu. He is also careful to balance the negative with the positive, for example, in the biography of Empress Dowager Lu which contains startl...
   
5. Title: The New International Encyclopædia: Swallow
   Author: Consult Sharpe and Wyatt, Monograph of the Hirundinidæ (London, 1885-94), which contains a description, with colored plates, of all the species of the world, and a full bibliography. Names of the swallows in the accompanying picture: 1. WHITE-BELLIED or TREE SWALLOW (Tachycineta bicolor). 4. CLIFF or EAVES SWALLOW (Petrochelidon lunifrons). 2. BARN SWALLOW (Chelidon erythrogaster). 5. BANK SWALLOW or SAND MARTIN (Clivicola riparia). 3. PURPLE MARTIN (Progne subis). 6. ENGLISH HOUSE SWALLOW (Hirundo urbica).
   Publication: Name: https://en.wikisource.org/wiki/The_New_International_Encyclop%C3%A6dia/Swallow;
   Note: SWALLOW (AS. swalewe, OHG. swalawa, Ger. Schwalbe, swallow; perhaps connected with Gk. ἀλκυών, alkyōn, Lat. alcedo, kingfisher). A passerine bird of the family Hirundinidæ, a family represented by many similar species in almost all parts of the world. This family consists of birds which prey on insects, catching them in the air. They have remarkable powers of flight, now soaring to a great height, now skimming near the surface of the ground or of the water, and wheeling with great rapidity. The bill is short and weak, broad at the base, and deeply cleft, so that the gape is wide; the wings are very long, pointed, and more or less sickle-shaped when expanded, and have only nine primaries; the legs are short and weak. The tail is generally forked, and the plumage is close and glossy. The family is perhaps the most sharply defined and easily recognized of any in the order. The species are about eighty, widely diffused, being found in all countries except near the poles. Such of them as occur in the colder parts of the world are summer birds of passage, migrating to warmer regions when winter approaches and insects become scarce. Only seven species of swallow occur in North America, and all but one of these winter south of the United States, though in summer they range to the Arctic Ocean. The largest species is the purple martin, while the smallest is the bank swallow (q.v.) . Perhaps the commonest of North American swallows is the barn-swallow (q.v.). Another swallow numerous about farmyards and barns is the cliff or eaves swallow (Petrochelidon lunifrons), whose nest is the remarkable flask-shaped structure of pellets of mud often seen attached in rows to the outside walls of barns, just under the eaves. Formerly, as in the case of other swallows (see Barn-Swallow), this species bred in rocky places and placed its nests in large companies against the faces of cliffs. A large and handsome swallow common throughout North America is the white-bellied or tree swallow (Tachycineta bicolor), which is steel blue or green above and pure white beneath. Of the same genus is the exquisite little violet-green swallow (Tachycineta thallasina) of the Western United States, which is less than five inches long; the upper parts are velvety green and violet purple, while the under parts are pure white. The rough-winged swallow (q.v.) completes the list. South America has a large series of swallows very similar to those of the United States, and especially of that group of which the tree and violet-green swallows are a type. Some naturally breed in holes of rocks, others in hollow trees, or form nests of mud, straw, and feathers in some similar situation; but nearly all have abandoned their wild ways as fast as the country has been settled, and placed their abodes near or within buildings. The same pleasing habit characterizes the tribe in India, Africa, Australia, and everywhere else, and has led to the growth of much pleasant folk-lore, poetry, and sentiment. In Great Britain Hirundo rustica, the common or ‘chimney swallow’ (to be distinguished from the American chimney swift, q.v.), is much like our barn-swallow, and makes a similar nest, usually placed under a shed roof, in a half-ruined building, or often in a chimney. The geographical range of this species extends over a great part of Europe, Asia, and Africa. The window swallow, or house-martin (Hirundo urbica), is another very common European species, glossy black above, white below and on the rump; the feet covered with short downy white feathers, which is not the case in the chimney swallow.
   
6. Title: Wikiwand: Family tree of Chinese monarchs (Warring States period)
   Author: From Wikipedia, the free encyclopedia
   Publication: Name: https://www.wikiwand.com/en/Family_tree_of_Chinese_monarchs_(Warring_States_period);
   Note: This is a family tree of Chinese kings during the Warring States period. Family tree of Chinese monarchs (ancient) → Family tree of Chinese monarchs (Warring States period) → Family tree of Chinese monarchs (early) → Family tree of Chinese monarchs (middle) → Family tree of Chinese monarchs (late) Warring States period Main articles: ancient Chinese states, Warring States period, Chinese nobility, and Chinese king In 771 BC, a coalition of feudal lords and the Western Rong tribes overthrew King You and drove the Zhou out of the Wei valley. During the following Spring and Autumn and Warring States periods, the major states pursued independent policies and eventually declared full independence claiming the title 王 borne by Zhou rulers. All claimed descent from the Yellow Emperor through cadet lines of the royal houses above, although the historicity of such claims is usually doubted. The kings of Qin claimed descent from the Lady Xiu, "the granddaughter" of "a remote descendant" of the Emperor Zhuanxu, the grandson of the Yellow Emperor. Similarly, in the next generation, Lady Hua was said to be descended from Shaodian, the legendary figure who is sometimes the father and sometimes the foster father of the Yellow and Flame Emperors. Although Nüfang (lit. "Lady Fang") is counted as Elai's "son," some scholars have claimed the figure was Elai's daughter and, along with the numerous important women in the early pedigree, indicates that early Qin was matriarchal. The surname Ying (lit."Abundance") was said to have been bestowed by Shun upon Dafei (the husbandman Yi). If it was ever held by any of his descendants, it had fallen out of use by the time of Feizi, who was granted the name anew by King Xiao of the Zhou. "Qin state" Nüxiu 女脩 Lady Xiu A bird[note 2] Daye 大業 Ye the Great Nühua 女華 Lady Hua Dafei 大費 Fei the Great fl. 22nd C. BC Yaoxingzi yunü 姚姓之玉女 jade lady of the Yao Dalian 大廉 Lian the Great Ruomu 若木 unknown unknown unknown unknown unknown unknown Mengxi 孟袭 Xi the Elder Zhongyan 中衍 Yan the Younger Feichang 費昌 unknown unknown Xuxuan 胥轩 Zhongjue[note 3] 中潏 Jue the Younger Feilian 蜚廉 Elai 恶來 Jisheng 季勝 Sheng the Youngest Nüfang 女防 Hengfu 衡父 Panggao 旁臯 a marquis of Shen 申侯 Zaofu 造父 fl. 950 bc unknown Taiji 太几 Ji the Great unknown (1)Feizi 非子 r. –858 bc Ying Cheng 成 (2)Qinhou 秦侯 Marquis of Qin r. 857–848 bc (3)Gongbo 公伯 r. 848–845 bc (4)Qinzhong 秦仲 Qin the Younger r. 844–822 bc (5)Duke Zhuang 秦莊公 r. 821–778 bc 4 other sons Shifu 世父 (6)Duke Xiang 秦襄公 r. 777–766 bc another son Mou Ying 繆嬴 m. 777 bc King of Feng 豐王 a Rong leader (7)Duke Wen 秦文公 r. 765–716 bc (-)Duke Jing 秦竫公 d. 718 bc Lu Ji 鲁姬 (8)Duke Xian 秦憲公[note 4] r. 715–704 bc Wang Ji 王姬 (10)Duke Wu 秦武公 r. 697–678 bc (11)Duke De 秦德公 r. 677–676 bc (9)Duke Chu I 秦出公 [Chuzi I] r. 703–698 bc Duke Xian of Jin r. 676–651 bc Ying Bai (12)嬴白 Duke Xuan 秦宣公 r. 675–664 bc (13)Duke Cheng 秦成公 r. 663–660 bc (14)Duke Mu 秦穆公 Ying Renhao r. 659–621 bc Mu Ji 穆姬 9 sons 7 sons (15)Duke Kang 秦康公 Ying Ying r. 620–609 bc 38 other sons Nongyu Xiao Shi King Gong of Chu r. 590–560 bc Qin Ying Ying Hong (16)Duke Gong 秦共公 r. 608–604 bc Duke Huai of Jin r. 637 bc Huai Ying 懷嬴 Duke Wen of Jin r. 636–628 bc Wen Ying Jianbi (17)Duke Huan 秦桓公 r. 603–577 bc (18)Duke Jing 秦景公 r. 576–537 bc (19)Duke Ai 秦哀公 r. 536–501 bc (-)Duke Yi 秦夷公 a daughter? m. 523 bc King Ping of Chu (20)Duke Hui I 秦惠公 r. 500–492 bc (21)Duke Dao 秦悼公 r. 491–477 bc (22)Duke Ligong 秦厲共公 r. 476–443 bc (23)Duke Zao 秦躁公 r. 442–429 bc (24)Duke Huai 秦懷公 r. 428–425bc Zhaozi 昭子 (26)Duke Jian 秦簡公 r. 414–400 bc (25)Duke Ling 秦靈公 r. 424–415 bc (27)Duke Hui II 秦惠公 r. 399–387 bc (29)Duke Xian 秦獻公 Ying Lian r. 384–362 bc (28)Duke Chu II 秦出公 (Chuzi II) r. 386–385 bc (30)Duke Xiao 秦孝公 Ying Quliang r. 361–338 bc (31)King Huiwen 秦惠文王 Ying Si r. 338–311 bc Queen Xuan King of Yiqu[5] 義渠王 (32)King Wu 秦武王 Ying Dang r. 310–307 bc Lady Yeyang (33)King Zhaoxiang 秦昭襄王 Ying Ze r. 306–251 bc Lady Tang Crown Prince Dao 悼太子 unknown (34)King Xiaowen Ying Zhu 秦孝文王 r. 250 bc Lady Xia Prince Xi ~20 other sons Lady Zhao m. 261 bc (35)King Zhuangxiang 秦莊襄王 Ying Yiren r. 249–247 bc unknown Shi Huangdi 秦始皇 Ying Zheng Lord Chang'an 長安君 Ying Chengjiao See: family tree of the Qin dynasty