附寶 有蟜氏

• Preferred Name: 附寶 有蟜氏^{[1] [2] [3] [4]}
  
• Gender: F
  
• FSID: G3L5-7PQ
  
• Death: Y
  
• Birth: 大約西元前2720年 in 中國 at LATI: N5 LONG: E5
  
• Notes:

  === Life Sketch ===
  Fubao, a woman from the Youjiao Tribe, was, according to some Chinese mythology sources the mother-in-law of the inventor of silk, Leizu; mother of Huang Di the Yellow Emperor and of Yan Di the Flame Emperor; and, wife of Shaodian. However, the mythological genealogy varies. Fubao is viewed as ancestress to the Han people who form the majority of the population of China.
  
  Fubao was mother-in-law to Leizu, who was the inventor of sericulture, the art of silk production, according to Chinese mythology. Silk and fabrics made from silk is one of the world's important textiles. It is believed to have been produced since neolithic times in China. The "Silk Road" was named after the trade in silk across Eurasia.
  
  According to mythology, Fubao married Shaodian, sometimes father of Huang Di. Fubao was the mother of Huang Di, also called the Yellow Emperor. According to Chinese mythology, the birth was miraculous. Fubao is said to have seen a bolt of lightning circling around one of the stars of the Great Bear (Big Dipper). The light was very bright, and she got pregnant. Twenty-four months later Fubao was said to have given birth to Huang Di.
  
  Fubao is also sometimes said to be mother or otherwise ancestral to Yandi.
  
  -- Wikiwand: Fubao
  
  === （此為記錄之用，非為執行教儀所用，請勿保留！） ===

1. 軒轅 公孫, b. 西元前2717年     d. 西元前2599年

1. 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...
   
2. Title: Wikiwand: Yanhuang
   Author: From Wikipedia, the free encyclopedia
   Publication: Name: https://www.wikiwand.com/en/Yanhuang;
   Note: Yanhuang or Yan Huang (Chinese language: t 炎黃, s 炎黄, pinyin: "Yán Huáng") was the name of an ethnic group of ancient China who inhabited the Yellow River basin area. They claimed their descent from the two tribes led by the Flame Emperor ("Yandi") and Yellow Emperor ("Huangdi"). Their main achievement was to join together to strengthen the basis of the two tribes and their civilized community. The Yanhuang were the founders of the Chinese people and the initiators of Chinese culture. "Shaodian’s wife Youjiao gave birth to the Yellow Emperor near the Ji River and the Yan Emperor next to the Jiang River which accounted for their different temperaments. Although Shaodian preceded the Yellow and Yan emperors, he was not their father." "During the time of Huangdi, Shennong’s descendants declined. Hong Sheng and the Yan emperor were descended from Shennong. They both possessed comprehensive knowledge. Five hundred years elapsed from Shennong to the time of the Yellow and Yan emperors. The Yan emperor was the last generation; Shennong, Shaodian, the Flame [Yan] Emperors, and Huangdi all preceded him."
   
3. Title: Wikiwand: Fubao
   Author: From Wikipedia, the free encyclopedia
   Publication: Name: https://www.wikiwand.com/en/Fubao;
   Note: Fubao (Chinese: 附寶), a woman from the Youjiao Tribe [zh], was, according to some Chinese mythology sources the mother-in-law of the inventor of silk, Leizu; mother of Huang Di the Yellow Emperor and of Yan Di the Flame Emperor; and, wife of Shaodian. However, the mythological genealogy varies. Fubao is viewed as ancestress to the Han people who form the majority of the population of China. Daughter-in-law Leizu Main article: Leizu Fubao was mother-in-law to Leizu, who was the inventor of sericulture, the art of silk production, according to Chinese mythology. Silk and fabrics made from silk is one of the world's important textiles (Uschan 2014, 33). Silk is believed to have been produced since neolithic times in China. The "Silk Road" was named after the trade in silk across Eurasia. Husband Further information: Shaodian According to mythology, Fubao married Shaodian, sometimes father of Huang Di. Son, Huang Di Main article: Yellow Emperor Fubao was the mother of Huang Di, also called the Yellow Emperor. According to Chinese mythology, the birth was miraculous. Fubao is said to have seen a bolt of lightning circling around one of the stars of the Great Bear (Big Dipper). The light was very bright, and she got pregnant. Twenty-four months later Fubao was said to have given birth to Huang Di (Yang "et al" 2005, 138). Son, Yan Di Main article: Yan Di Fubao also sometimes is said to be mother or otherwise ancestral to Yandi (http://www.chinaknowledge.de/History/Myth/personsyandi.html).
   
4. Title: ChinaKnowledge.de: Yan Di
   Author: Sources: Li Jianping 李劍平, ed. (1998). Zhongguo shenhua renwu cidian 中國神話人物辭典 (Xi'an: Shaanxi renmin chubanshe), 375. Xiong Tieji 熊鐵基, Yang Youli 楊有禮, ed. (1994). Zhongguo diwang zaixiang cidian 中國帝王宰相辭典 (Wuhan: Hubei jiaoyu chubanshe), 5. Yi Xingguo 衣興國, ed. (1988). Shiyong Zhongguo mingren cidian 實用中國名人辭典 (Changchun: Jilin wenshi chubanshe), 5. Yuan Ke 袁珂, ed. (1985). Zhongguo shenhua chuanshuo cidian 中國神話傳說詞典 (Shanghai: Shanghai cishu chubanshe), 194, 251.
   Publication: Name: http://www.chinaknowledge.de/History/Myth/personsyandi.html;
   Note: Yan Di 炎帝, the Fire Emperor, also called Chi Di 赤帝 "Red Emperor," was a deity in early Chinese mythology. He is often said to be the same person as the cultural hero Shen Nong 神農, the Divine Husbandman. According to cosmological theory in the book Huainanzi 淮南子, the Red Emperor was the personification of the processial element fire (huo 火) and the south, master of the summer, and assistant to the deity Zhuming 朱明 (i. e. Zhu Rong 祝融). In the person of the Emperor of Fire, this deity symbolized the phenological and political power of fire, while he is the symbol for human culture in the person of Shen Nong. Shen Nong was seen as the inventor of agriculture, pottery, metallurgy, and of pharmacology. Yan Di was a son of Shao Dian 少典 and Lady Jiao 有蟜氏, and a brother of the Yellow Emperor (Huang Di 黄帝). Among his descendants were the river hero Gong Gong 共工 and the regional rulers (zhuhou 諸侯) of Qi 齊, Lü 呂 and Shen 申. Yan Di supported the Yellow Emperor in the battle against his enemy Chi You 蚩尤, yet there is also talk of wars of the two emperors against each other, like in the battle of Banquan 坂泉 (modern Huailiai 懷来, Shaanxi) where Yan Di won a victory. The tribespeople of the two Emperors later turned to peace again and merged to the population of China, with the Yellow Emperor as the highest leader. The battle against Chi You at Zhuolu 涿鹿 probably also took part after the unification of the two tribes.