Michael Matthew Groat PhD's Genealogical Database

Individuals: 97,713  Families: 61,838  
Gedcom Last Modified: December 14, 2025 00:59:10

軒轅 公孫


Preferred Parents:
Father: Shennong China Emperor of the Five Grains, b. 3220 BC in China   d. 3080 BC in China

Family 1: 彫魚氏,       d. 2644 BC in He'nan, China
Family 2: 嫫母,       d. 2640 BC in Anyang, He'nan, China
Family 3: 鬼方氏,       d. 2600 BC in He'nan, China
Family 4: LEI ZU (嫘祖 公孫 西陵氏) ,    b. 西元前2690年    d. 西元前2590年
  1. 昌意 姫, b. 西元前2637年    
  2. 少昊 金天氏, b. ABT 2679 BC in Xinzheng County, Henan     d. ABT 2513 BC in Qufu County, Shandong
Family 5: 嫫母,    b. 大約西元前2250年 in 中國   
Family 6: 彤魚氏,       d. 2645 BC in Anyang, He'nan, China
  1. 少昊 金天氏, b. ABT 2679 BC in Xinzheng County, Henan     d. ABT 2513 BC in Qufu County, Shandong
Family 7: 氏 彤魚,    b. 大約西元前2670年 in 中國   
Family 8: 女節 方雷氏,    b. 大約西元前2692年 in 中國   
Family 9: 方雷氏,       d. 2650 BC in Anyang, He'nan, China
  1. 昌意 姫, b. 西元前2637年    
Sources:
  1. 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."
  2. Title: Wikiwand: Shandong
    Author: From Wikipedia, the free encyclopedia
    Publication: Name: https://www.wikiwand.com/en/Shandong;
    Note: Shandong (山东; alternately romanized as Shantung) is a coastal province of the People's Republic of China and is part of the East China region. Shandong has played a major role in Chinese history since the beginning of Chinese civilization along the lower reaches of the Yellow River. It has served as a pivotal cultural and religious center for Taoism, Chinese Buddhism and Confucianism. Shandong's Mount Tai is the most revered mountain of Taoism and one of the world's sites with the longest history of continuous religious worship. The Buddhist temples in the mountains to the south of the provincial capital of Jinan were once among the foremost Buddhist sites in China. The city of Qufu is the birthplace of Confucius and was later established as the center of Confucianism. Shandong's location at the intersection of ancient as well as modern north–south and east–west trading routes have helped to establish it as an economic center. After a period of political instability and economic hardship that began in the late 19th century, Shandong has emerged as one of the most populous (99,470,000 inhabitants at the 2016 Census) and affluent provinces in the People's Republic of China, with a GDP of CNY¥7.65 trillion in 2018 or USD$1.156 trillion, making it China's third wealthiest province. Shandong is also the world's sixth-most populous subnational entity. Name Individually, the two Chinese characters in the name "Shandong" mean "mountain" (山) and "east" (东). Shandong could hence be translated literally as "east of the mountains" and refers to the province's location to the east of the Taihang Mountains. A common nickname for Shandong is Qílǔ (simplified Chinese: 齐鲁; traditional Chinese: 齊魯), after the States of Qi and Lu that existed in the area during the Spring and Autumn period. Whereas the State of Qi was a major power of its era, the State of Lu played only a minor role in the politics of its time. Lu, however, became renowned for being the home of Confucius and hence its cultural influence came to eclipse that of the State of Qi. The cultural dominance of the State of Lu heritage is reflected in the official abbreviation for Shandong which is "鲁" (Chinese: 魯; pinyin: "Lǔ"). English speakers in the 19th century called the province "Shan-tung." Location The province is on the eastern edge of the North China Plain and in the lower reaches of the Yellow River (Huang He), and extends out to sea as the Shandong Peninsula. Shandong borders the Bohai Sea to the north, Hebei to the northwest, Henan to the west, Jiangsu to the south, and the Yellow Sea to the southeast; it also shares a very short border with Anhui, between Henan and Jiangsu. History Ancient history With its location on the eastern edge of the North China Plain, Shandong was home to a succession of Neolithic cultures for millennia, including the Houli culture (6500–5500 BCE), the Beixin culture (5300–4100 BCE), the Dawenkou culture (4100–2600 BCE), the Longshan culture (3000–2000 BCE), and the Yueshi culture (1900–1500 BCE). The earliest dynasties (the Shang dynasty and Zhou dynasty) exerted varying degrees of control over western Shandong, while eastern Shandong was inhabited by the Dongyi peoples who were considered "barbarians." Over subsequent centuries, the Dongyi were eventually sinicized. During the Spring and Autumn period and the Warring States period, regional states became increasingly powerful. At this time, Shandong was home to two major states: the state of Qi at Linzi and the state of Lu at Qufu. Lu is noted for being the home of Confucius. The state was, however, comparatively small, and eventually succumbed to the larger state of Chu from the south. The state of Qi, on the other hand, was a major power throughout the period. Cities it ruled included Linzi, Jimo (north of modern Qingdao) and Ju. The easternmost part of the peninsula was ruled by the Dongyi state of Lai until it was conquered by Qi in 567 BC. Early Imperial history The Qin dynasty conquered Qi and founded the first centralized Chinese state in 221 BCE. The Han dynasty that followed created a number of commanderies supervised by two regions (刺史部) in what is now modern Shandong: Qingzhou (青州) in the north and Yanzhou (兗州) in the south. During the division of the Three Kingdoms, Shandong belonged to the Cao Wei, which ruled over northern China. After the Three Kingdoms period, a brief period of unity under the Western Jin dynasty gave way to invasions by nomadic peoples from the north. Northern China, including Shandong, was overrun. Over the next century or so Shandong changed hands several times, falling to the Later Zhao, then Former Yan, then Former Qin, then Later Yan, then Southern Yan, then the Liu Song dynasty, and finally the Northern Wei dynasty, the first of the Northern dynasties during the Northern and Southern dynasties Period. Shandong stayed with the Northern dynasties for the rest of this period. In 412 CE, the Chinese Buddhist monk Faxian landed at Laoshan, on the southern edge of the Shandong peninsula, and proceeded to Qingzhou to edit and translate the scriptures he had brought back from India. The Sui dynasty reestablished unity in 589, and the Tang dynasty (618-907) presided over the next golden age of China. For the earlier part of this period Shandong was ruled as part of Henan Circuit, one of the circuits (a political division). Later on China splintered into warlord factions, resulting in the Five Dynasties and Ten Kingdoms period. Shandong was part of the Five Dynasties, all based in the north. The Song dynasty reunified China in the late tenth century. The classic novel "Water Margin" was based on folk tales of outlaw bands active in Shandong during the Song dynasty. In 1996, the discovery of over two hundred buried Buddhist statues at Qingzhou was hailed as a major archaeological find. The statues included early examples of painted figures, and are thought to have been buried due to Emperor Huizong's repression of Buddhism (he favored Taoism). The Song dynasty was forced to cede northern China to the Jurchen Jin dynasty in 1142. Shandong was administered by the Jin as Shandong East Circuit and Shandong West Circuit – the first use of its current name. Early modern history The modern province of Shandong was created by the Ming dynasty, where it had a more expansive territory including the agricultural part of Liaoning. After the Ming–Qing Transition in 1644, Shandong acquired (more or less) its current borders. During the 19th century, China became increasingly exposed to Western influence, and Shandong, a coastal province, was especially affected. Qingdao was leased to Germany in 1897 and Weihai to Britain in 1898. As a result of foreign pressure from the Russian Empire, which had annexed Outer Manchuria by 1860, the Qing dynasty encouraged settlement of Shandong people to what remained of northeast China. Shandong was one of the first places where the Boxer Rebellion started and became one of the centers of the uprising. In 1899, the Qing general Yuan Shikai was appointed as governor of the province to suppress the uprising. He held the post for three years. As a consequence of the First World War, Germany lost Qingdao and effectively its economic possessions in Shandong. The Treaty of Versailles transferred the German concessions in Shandong to Japan instead of restoring Chinese sovereignty over the area. Popular dissatisfaction with this outcome, referred to as the Shandong Problem, led to the May Fourth Movement. Among the reservations to the Treaty that the United States Senate Committee on Foreign Relations approved was "to give Shantung to China," the treaty with reservations was not approved. Finally, Shandong reverted to Chinese control in 1922 after mediation by the United States during the Washington Naval Conference. Weihai followed in 1930. The return of control over Shandong fell into the Warlord Era of the Republic of China. Shandong was handed over to the Zhili clique of warlords, but after the Second Zhili–Fengtian War of 1924, the northeast China-based Fengtian clique took over. In April 1925, the Fengtian clique installed the warlord Zhang Zongchang, nicknamed the "Dogmeat General," as military governor of Shandong Province. Time dubbed him China's "basest warlord." He ruled over the province until 1928, when he was ousted in the wake of the Northern Expedition. He was succeeded by Han Fuju, who was loyal to the warlord Feng Yuxiang but later switched his allegiance to the Nanjing government headed by Chiang Kai-shek. Han Fuju also ousted the warlord Liu Zhennian, nicknamed the "King of Shandong East," who ruled eastern Shandong Province, hence unifying the province under his rule. In 1937 Japan began its invasion of China proper in the Second Sino-Japanese War, which would eventually become part of the Pacific theatre of the Second World War. Han Fuju was made Deputy Commander in Chief of the 5th War Area and put in charge defending the lower Yellow River valley. However, he abandoned his base in Jinan when the Japanese crossed the Yellow River. He was executed for not following orders shortly thereafter. Shandong was occupied in its entirety by Japan, with resistance continuing in the countryside, and was one of the provinces where a scorched earth policy ("Three Alls Policy": "kill all," "burn all," "loot all") was implemented by general Yasuji Okamura. This lasted until the surrender of Japan in 1945 killing millions of people in Shandong and Northern China. By 1945, communist forces already held some parts of Shandong. Over the next four years of the Chinese Civil War, they expanded their holdings, eventually driving the Kuomintang (government of the Republic of China) out of Shandong by June 1949. The People's Republic of China was founded in October of the same year. Under the new government, parts of western Shandong were initially given to the short-lived Pingyuan Province, but this did not la...
  3. Title: The Records of the Grand Historian(史記)
    Author: From Wikipedia, the free encyclopedia
    Publication: Name: https://en.wikipedia.org/wiki/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.[1]
    Page: PUBLISHED CHINESE HISTORY
  4. Title: Wikiwand: Shou Qiu
    Author: https://www.wikiwand.com/en/Shou_Qiu
    Publication: Name: https://www.wikiwand.com/en/Shou_Qiu;
    Note: Shou Qiu (Chinese: 寿丘; pinyin: "Shòu Qiū'; lit.: 'Longevity Hill') is an historical site on the eastern outskirts of the city of Qufu in Shandong Province, China. According to the legend, Shou Qiu is the birthplace of the Yellow Emperor. Shou Qiu itself today is marked only by a pyramidal monument, covered in stone in the 12th century, that represents the legendary hill itself. It is now part of the same complex as the tomb of Shaohao, the son of the Yellow Emperor. Because Shaohao's tomb stands very closely behind the pyramidal monument, the pyramid often is mistaken as the tomb itself. Shou Qiu was encased in stone in the 12th century, resulting in a step pyramid. At its top is a small pavilion. The structure seen today dates from the Qianlong era. The pavilion contains a small statue, the identity of which is now uncertain; since the Qing dynasty reorganization of the enclosure, the statue has been identified as one of Shaohao. In the 11th century, a large complex was built around the pyramid, including governmental buildings and a shrine to the Yellow Emperor himself. The reigning Song Dynasty emperors at the time venerated the Yellow Emperor as their ancestor, so the shrine was intended to feature two giant turtle-borne steles that were much larger than was usual for temples. Today, the two stele are all that remain of the original complex. They now stand near the Shou Qiu monument with a small lake between them. The western stele is known as the "Qing Shou" Stele (Chinese: 庆寿碑; pinyin: "Qìng Shòu Bēi"; lit.: "Celebrate Longevity Stele"); the eastern stele as the "Wan Ren Chou" Stele (Chinese: 万人愁碑; pinyin: "Wàn Rén Chóu Bēi"; lit.: "Sorrow of Ten Thousand Stele"), supposedly because it took so many people to move it. The former shrine to the Yellow Emperor on the site was built in 1012 CE, during the Xuanhe era of the Huizong Emperor of the Song Dynasty. The steles also were carved on site during the time, but were left lying on the ground unfinished, because the Song Dynasty lost control of the area to the invading Jurchens in the Jin–Song wars. After suffering further damage during the Cultural Revolution, the steles were restored in 1992. Missing fragments that could not be located had to be replaced; some say that this resulted in some changes of the giant tortoises' appearance: according to one local guide, "the older claws were sharper and showed more strength. The newer replicas are flabby and lack character." With more than 16 meters (52 ft) in height, the steles are among the tallest in China. The "Wan Ren Chou" Stele, which (including the turtle base and the dragon crown) is 16.95 m tall, 3.75 m wide, 1.14 m thick, and weighs 250 tons, often is said to be the largest blank stele in China.
  5. Title: Wikiwand: 27th century BC
    Author: From Wikipedia, the free encyclopedia
    Publication: Name: https://www.wikiwand.com/en/27th_century_BC;
    Note: The 27th century BC was a century that lasted from the year 2700 BC to 2601 BC. Events Egypt . c. 2700 BC: End of the Early Dynastic Period in Egypt, beginning of the Old Kingdom of Egypt comprising the 3rd, 4th, 5th and 6th Dynasties. . c. 2686 BC: End of Second Dynasty of Egypt with the death of Khasekhemwy, start of Third Dynasty, likely with Djoser (fl. c. 2681–2662 BC). . Djoser builds the step pyramid with Imhotep as Vizier of Egypt and architects of the construction. Imhotep might have lived into the reign of Djoser's successor Sekhemkhet. . c. 2685 BC: Bull lyre from the tomb of Queen Puabi, Ur (modern Muqaiyir, Iraq) was made. It is now in University of Pennsylvania Museum of Archaeology and Anthropology. . 2613 BC: Egypt—End of Third Dynasty of Egypt with the death of Huni, start of Fourth Dynasty under Sneferu . c. 2601 BC – c. 2515 BC: Giza pyramid complex is built for Menkaure, Khafra and Khufu of the Fourth Dynasty of Egypt China . c. 2697 BC: The mythical Yellow Emperor starts to reign in China. others . 2900 BC – 2334 BC: Mesopotamian wars of the Early Dynastic period. . 2700 BC: Mesoamericans begin to plant and domesticate maize. . 2627 BC – 20th century BC: Construction of the Caral metropolis in Peru . 26th century BC: Mature Harappan phase of the Indus Valley Civilization begins. The cities of Harappa and Mohenjo-daro become large metropolises and the civilization expands to over 2,500 cities and settlements across the whole of Pakistan, much of northern India, and parts of Afghanistan and Iran, covering a region of around one million square miles, which was larger than the land area of its contemporaries Egypt and Mesopotamia combined, and also had superior urban planning and sewage systems. The civilization began using the mature Indus script for its writing system. . 2600 BC: End of the Early Dynastic II Period and the beginning of the Early Dynastic IIIa Period in Mesopotamia. Decades and years Decades and years 27th century BC 29th century BC ← 28th century BC ← ↔ → 26th century BC → 25th century BC 2700s BC 2709 BC 2708 BC 2707 BC 2706 BC 2705 BC 2704 BC 2703 BC 2702 BC 2701 BC 2700 BC 2690s BC 2699 BC 2698 BC 2697 BC 2696 BC 2695 BC 2694 BC 2693 BC 2692 BC 2691 BC 2690 BC 2680s BC 2689 BC 2688 BC 2687 BC 2686 BC 2685 BC 2684 BC 2683 BC 2682 BC 2681 BC 2680 BC 2670s BC 2679 BC 2678 BC 2677 BC 2676 BC 2675 BC 2674 BC 2673 BC 2672 BC 2671 BC 2670 BC 2660s BC 2669 BC 2668 BC 2667 BC 2666 BC 2665 BC 2664 BC 2663 BC 2662 BC 2661 BC 2660 BC 2650s BC 2659 BC 2658 BC 2657 BC 2656 BC 2655 BC 2654 BC 2653 BC 2652 BC 2651 BC 2650 BC 2640s BC 2649 BC 2648 BC 2647 BC 2646 BC 2645 BC 2644 BC 2643 BC 2642 BC 2641 BC 2640 BC 2630s BC 2639 BC 2638 BC 2637 BC 2636 BC 2635 BC 2634 BC 2633 BC 2632 BC 2631 BC 2630 BC 2620s BC 2629 BC 2628 BC 2627 BC 2626 BC 2625 BC 2624 BC 2623 BC 2622 BC 2621 BC 2620 BC 2610s BC 2619 BC 2618 BC 2617 BC 2616 BC 2615 BC 2614 BC 2613 BC 2612 BC 2611 BC 2610 BC 2600s BC 2609 BC 2608 BC 2607 BC 2606 BC 2605 BC 2604 BC 2603 BC 2602 BC 2601 BC 2600 BC 2590s BC 2599 BC 2598 BC 2597 BC 2596 BC 2595 BC 2594 BC 2593 BC 2592 BC 2591 BC 2590 BC Centuries and millennia Millennium Century BC (BCE) 4th 40th 39th 38th 37th 36th 35th 34th 33rd 32nd 31st 3rd 30th 29th 28th 27th 26th 25th 24th 23rd 22nd 21st 2nd 20th 19th 18th 17th 16th 15th 14th 13th 12th 11th 1st 10th 9th 8th 7th 6th 5th 4th 3rd 2nd 1st AD (CE) 1st 1st 2nd 3rd 4th 5th 6th 7th 8th 9th 10th 2nd 11th 12th 13th 14th 15th 16th 17th 18th 19th 20th 3rd 21st 22nd 23rd 24th 25th 26th 27th 28th 29th 30th
  6. Title: China Through A Lens: Mausoleums of the Yellow Emperor
    Author: Copyright © China Internet Information Center. All Rights Reserved E-mail: webmaster@china.org.cn Tel: 86-10-68326688
    Note: Huangling County is located on the Loess Plateau of northwest China in Shaanxi Province. It is known for the Yellow Emperor s tomb, hence the name Huangling of the county. Yellow Emperor is the legendary ancestor of the Chinese nation. His surname is Ji and Xuan Yuan or You Xiong is his name. He led his people to victory over other tribes under the interfering Emperors Yan Di and Chi You and brought unity and stability among them. With those triumphs, he was made leader of union of all the tribes. It is said he taught people silkworm breeding, vessel and vehicle making, characters, temperament, healing art, calculation and so on. Therefore people loved and admired him. About 4,000-5,000 years ago, i.e. during the late period of primitive society of China, a number of legendary heroes had emerged to conquer nature and improve the lives of the people, among whom were included the Yellow Emperor, Fu Xi, Nu Wa, Shen Nong, Yao, Shun and Yu. In their memories, people built many tombs and even had several tombs in different provinces built for the same hero. The Yellow Emperor is one, for example, who had two tombs built in Shaanxi, in addition to others in Henan, Hebei and Gansu provinces. Actually, no one knows for certain about these legendary heroes, and even historical records spring mostly from hearsay. As for their deaths and burial places, the records here are also vague and the stories quite different. Based on what is known of burial practices, tombs as large and lavish as those of legendary heroes could not have been built at the times of their death, neither had mausoleums for sacrifice yet appeared. All the existing mausoleums and buildings, therefore, were built by later generations in their memory, virtually eliminating the possibility that the bodies of the heroes were inside the tombs. The Yellow Emperor's tomb is located on Qiaoshan Hill in north Huangling County, one kilometer from the county town. Jushui River runs by the left side of beautiful Qiaoshan. Amid a luxuriant growth of ancient cypresses is the Yellow Emperor's Tomb, 3.6 meters high and 48 meters in circumference. At the entrance of the mausoleum stands a pavilion in which there is a tombstone with the characters ''The Yellow Emperor's Tomb." Behind this structure is another pavilion in which stands a stele carrying the characters "Supreme Guidance from Qiaoshan." Behind it there is a stone tablet erected in 1776 during the reign of Emperor Qian Long of the Qing Dynasty, with the characters "Ancient Yellow Emperor's Tomb on Qiaoshan." To the south of it is a large, tall terrace said to have been built by Emperor Wu Di (140-87 BC) of the Han Dynasty for prayer and for offering sacrifice to the Yellow Emperor over 2,000 years ago after he returned from his expedition to the northern territory of the country. There are several different accounts relating to the death and burial of the Yellow Emperor. One is the story told in "Title Conferring" from the "Records of the Historian" by Sima Qian (c 145 or 135 BC-?) during the Western Han Dynasty (206 BC-AD 24): Minister Gong Sun said: The Yellow Emperor mined bronze from Shoushan Mountain and cast a cooking cauldron at the foot of Jingshan. Once the casting was completed, a dragon with drooping whiskers came down and, carrying on its back the Yellow Emperor with his retinue of 70 high officials; it flew up and away. We small officials couldn't get on, but caught hold of the dragon's drooping whiskers. The whiskers pulled loose and we dropped with the Yellow Emperor's bow. All the people gazed after the Yellow Emperor who was disappearing in the sky and cried as they dung to his bow and the dragon's whiskers. "Hence, the place where the cauldron was cast was named Cauldron Lake and the emperor's bow was Bow of Crying. Then Emperor Wu Di said: 'Aha, if I could become like the Yellow Emperor, I would leave my wife and children without hesitation.' "In the winter of the next year Emperor Wu Di ordered over 100,000 soldiers on a north expedition. After coming back from the expedition, they held a memorial ceremony at the Yellow Emperor's tomb on Qiaoshan. Emperor Wu Di said: 'I heard that the Yellow Emperor had gone up to Heaven, why is his tomb here still?' Someone answered: 'After the Yellow Emperor went up to Heaven the officials buried his dresses.'" According to Sima Qian's Records, people in his time thought the Yellow Emperor had gone up to Heaven and there could be no tomb. But, Sima Qian legitimized the tomb as containing the Yellow Emperor's clothing. No known records tell the true stow of the Yellow Emperor's tomb, so we must rely on hearsay. What is true, according to Sima Qian, is that Emperor Wu Di held a memorial ceremony for the Yellow Emperor at the tomb on Qiaoshan after coming back from his north expedition. Thus, it may be safe to say that the Yellow Emperor's tomb dates back at least 2,000 years. There is also a Temple of the Yellow Emperor at the foot of Qiaoshan, an old structure adjoining the tomb, used for offering sacrifices. There are many centuries-old cypress trees with huge branches towering over the temple ground. The largest one is 19 meters high, with a 10 meters girth at the base, 6 meters in the middle and 2 meters at the top of the trunk, said to have been planted by the Yellow Emperor. Below the western steps of the hall there is a small old cypress from which Emperor Wu Di is said to have hung his armour when he camped there and offered his sacrifice to the Yellow Emperor after returning from his north expedition. This incident gives the cypress its name Marshal Cypress. To this day the mark of the nail from which the armur is said to have hung on the tree is still visible. Though these are only hearsay, the size of these cypresses prove they have endured for centuries. The temple entrance has five doors with a single eave under the same beam, and fixed on the temple in front is a horizontal board inscribed with the characters "Temple of the Yellow Emperor." There are three passage pavilions in the court of the front hall of the temple, with more than 70 steles erected during the Ming and Qing dynasties, and inscriptions by emperors through the ages to memorialize the Yellow Emperor. The inscriptions on the steles clearly describe the sacrificial rituals of the emperors. Beyond the pavilions of steles sits the main hall of the Temple of the Yellow Emperor, along with a seven-room structure with a single eave, a circular corridor and a large front terrace. The hall is surrounded by old cypresses. A horizontal board inscribed with "The Progenitor of Human Civilization'' is hung in the very middle of the hall. Placed in the mid-hall is a tablet dedicated to the Yellow Emperor, marking the Chinese traditional way of ancestor worship. On display inside the hall are legends and materials about the life of the Yellow Emperor, representing the great exploits of this ancient hero and founder of the Chinese nation.
  7. Title: Huang Di pedigree
    Publication: Name: http://fabpedigree.com/s044/f774717.htm;
  8. Title: Wikiwand: Mausoleum of Shaohao
    Author: From Wikipedia, the free encyclopedia
    Publication: Name: https://www.wikiwand.com/en/Mausoleum_of_Shaohao;
    Note: The Mausoleum of Shaohao (Chinese: 少昊陵; pinyin: "Shǎohào Líng") is located in the northeast of Jiuxian Village, on the eastern outskirts of the city of Qufu, in Shandong Province, China. The mausoleum complex honors Shaohao, the son of the first mythical Chinese ruler (the Yellow Emperor) and one of the mythical five emperors himself. The mausoleum complex is known best for the pyramidal monument that stands in front of the tomb itself, and which often is mistaken for the tomb. Called "Shou Qiu" ("mound or hill of longevity"), this monument marks the birthplace of the Yellow Emperor according to legend. It is unique in China because of its pyramid-shaped stone construction. It consists of a mound that was covered with stone slabs during the reign of Emperor Huizong of the Song dynasty in 1111 CE. The entire pyramid is 28.5 meters wide and 8.73 meters high. On its flat top stands a small pavilion that houses a statue, variously identified as the Yellow Emperor or Shaohao. The mound and tomb stand inside a compound with many old trees, chiefly thujas planted on the orders of the Qianlong Emperor of the Qing dynasty, who visited the site in 1748. The rather unusual design of this monument long has attracted visitors' notice. As Rev. A. Williamson, who visited the site in 1865, wrote: "The pyramid was not at all to be compared to the Egyptian ones for size, but of the same shape, and instantly reminded one of them. Anywhere but in China would we look for such structures. But this is another indication of the antiquity of the Chinese, and the oneness of the human race." The tomb proper is only a few meters behind Shou Qiu. Shou Qiu was originally separate from Shaohao's tomb, but after the 12th century renovation of the tomb became part of the same complex that also included a shrine dedicated to the Yellow Emperor, and other buildings. When the tomb was renovated in 1738, the remainder of the complex had long disappeared, so a sacrificial hall was built for Shaohao (as was traditional for large tombs). As a site of mythological significance itself Shou Qiu had to be preserved, so the sacrificial hall was built in front of Shou Qiu, and the pyramid was enclosed in the complex. The tomb itself is the large earthen tumulus behind the pyramidal monument. Although there are no records of the excavation of the tomb itself, in 1978 excavations of the grounds of the enclosure uncovered various artifacts identified as Neolithic stone axes and shovels, and ceramics.
  9. Title: 軒轅 - Asian Data Entry, Batch: 1160204, Entry: 036
    Publication: Name: https://familysearch.org/ark:/61903/2:1:3QZT-T7P;
  10. Title: 五帝本紀
    Publication: Name: http://www.ctext.org/shiji;
  11. Title: Three Sovereigns and Five Emperors
    Publication: Name: http://en.wikipedia.org/wiki/Three_Sovereigns_and_Five_Emperors;
  12. Title: Legacy NFS Source: 公孫 軒轅 - Published information: birth-name: 姬軒轅
    Note: Published information: birth-name: 姬軒轅 Published information: male Published information: birth: 2697 BC; China Published information: death: ;
    Page: Migrated from user-supplied source citation: urn:familysearch:source:3244688781
  13. Title: Wikiwand: Emperor of China
    Author: From Wikipedia, the free encyclopedia
    Publication: Name: https://www.wikiwand.com/en/Emperor_of_China;
    Note: Emperor of China (Chinese: 皇帝; realized as "Huáng dì" in Standard Chinese) was the title given to the monarch of China during the Imperial Period of Chinese history. In traditional Chinese political theory, the Emperor was considered the Son of Heaven and the autocrat of All under Heaven. Under the Han dynasty, Confucianism replaced Legalism as the official political theory and succession theoretically followed agnatic primogeniture. The Chinese emperors who shared the same family were classified into historical periods known as dynasties. The absolute authority of the emperor was bound notionally with various duties and obligations; failure to uphold these was thought to remove the dynasty's Mandate of Heaven and to justify its replacement. In practice, emperors and heirs sometimes avoided the strict rules of succession and dynasties' ostensible "failures" were detailed in official histories written by their successful replacements. The power of the emperor was also often limited by the imperial bureaucracy staffed by scholar-officials and eunuchs and by filial obligations to surviving parents and to dynastic traditions, such as those detailed in the Ming dynasty's "Ancestral Instructions." Origin and history See also: Chinese sovereign During the Zhou dynasty, Chinese feudal rulers with power over their particular fiefdoms were called "gong" (公) but, as the power of the Shang and Zhou kings (王, OC:*‍ɢʷaŋ, mod. "wang") waned, the dukes began to usurp that title for themselves. In 221 BCE, after the then-king of Qin completed the conquest of the various kingdoms of the Warring States period, he adopted a new title to reflect his prestige as a ruler greater than the rulers before him. He called himself "Shi Huangdi," the First Emperor. Before this, "Huang" (皇) and "Di" (帝) were the nominal "titles" of eight rulers of Chinese mythology or prehistory: The three "Huang" (皇, OC:*‍ɢʷˤaŋ, "august, sovereign") were godly rulers credited with feats like ordering the sky and forming the first humans out of clay; the five "Di" (帝, OC:*‍tˤeks, also often translated "emperor" but also meaning "the God of Heaven") were cultural heroes credited with the invention of agriculture, clothing, astrology, music, etc. In the 3rd century BCE, the two titles had not previously been used together. Because of the god-like powers of the "Huang," the folk worship of the "Di," and the latter's use in the name of the God of Heaven Shangdi, however, the First Emperor's title would have been understood as implying "The Holy" or "Divine Emperor." On that account, some modern scholars translate the title as "thearch." On occasion, the father of the ascended emperor was still alive. Such an emperor was titled the "Taishang Huang" (太上皇), the "Grand Imperial Sire." The practice was initiated by the First Emperor, who gave the title as a posthumous name to his own father. Liu Bang, who established the Han dynasty, was the first to become emperor while his father yet lived. It was said he granted the title during his father's life because he would not be bowed to by his own father, a commoner. Owing to political fragmentation, over the centuries, it has not been uncommon to have numerous claimants to the title of "Emperor of All China." The Chinese political concept of the Mandate of Heaven essentially legitimized those claimants who emerged victorious. The proper list was considered those made by the official dynastic histories; the compilation of a history of the preceding dynasty was considered one of the hallmarks of legitimacy, along with symbols such as the Nine Ding or the Heirloom Seal of the Realm. As with the First Emperor, it was very common also to retroactively grant posthumous titles to the ancestors of the victors; even in Chinese historiography, however, such grants were not considered to elevate emperors prior to the successful declaration of a new dynasty. The Yuan and Qing dynasties were founded by successful invaders; as part of their rule over China, however, they also went through the rituals of formally declaring a new dynasty and taking on the Chinese title of "Huangdi," in addition to the titles of their respective people. Thus, Kublai Khan was simultaneously Khagan of the Mongols and Emperor of China. In 1911, the title of Prime Minister of the Imperial Cabinet was created to rule alongside the Emperor, as part of an attempt to turn China into a constitutional monarchy. The Xuantong Emperor (Puyi) of the Qing dynasty, the "de jure" last Emperor of China, abdicated on 12 February 1912. He was restored briefly for almost two weeks during a coup in 1917 but was overthrown again shortly afterward. He later became the emperor of Manchukuo, a Japanese puppet state, and was captured by the People's Liberation Army as a prisoner of war after World War II and held in Chita, Soviet Union. He was returned to China and rehabilitated in Fushun War Criminals Management Centre, and after he was released lived until 1967. Yuan Shikai, former President of the Republic of China, attempted to restore a monarchy with himself as the Hongxian Emperor, however his reign as Emperor ended on 22 March 1916. Number of Emperors On one count, from the Qin dynasty to the Qing dynasty, there were 557 emperors including the rulers of minor states. Some, such as Li Zicheng, Huang Chao, and Yuan Shu, declared themselves the Emperors, Son of Heaven and founded their own empires as a rival government to challenge the legitimacy of and overthrow the existing Emperor. Among the most famous emperors were Qin Shi Huang of the Qin dynasty, the Emperors Gaozu and Wu of the Han dynasty, Emperor Taizong of the Tang dynasty, Kublai Khan of the Yuan dynasty, the Hongwu Emperor of the Ming dynasty, and the Kangxi Emperor of the Qing dynasty. The Emperor's words were considered sacred edicts (simplified Chinese: 圣旨; traditional Chinese: 聖旨) and his written proclamations "directives from above" (上谕; 上諭). In theory, the Emperor's orders were to be obeyed immediately. He was elevated above all commoners, nobility and members of the Imperial family. Addresses to the Emperor were always to be formal and self-deprecatory, even by the closest of family members. In practice, however, the power of the emperor varied among different emperors and different dynasties. Generally, in the Chinese dynastic cycle, emperors founding a dynasty usually consolidated the empire through absolute rule: examples include Qin Shi Huang of the Qin, Emperor Taizong of the Tang, Kublai Khan of the Yuan, and the Kangxi Emperor of the Qing. These emperors ruled as absolute monarchs throughout their reign, maintaining a centralized grip on the country. During the Song dynasty, the emperor's power was significantly overshadowed by the power of the chancellor. The emperor's position, unless deposed in a rebellion, was always hereditary, usually by agnatic primogeniture. As a result, many emperors ascended the throne while still children. During these minorities, the Empress Dowager (i.e., the emperor's mother) would possess significant power. In fact, the vast majority of female rulers throughout Chinese Imperial history came to power by ruling as regents on behalf of their sons; prominent examples include the Empress Lü of the Han dynasty, as well as Empress Dowager Cixi and Empress Dowager Ci'an of the Qing dynasty, who for a time ruled jointly as co-regents. Where Empresses Dowager were too weak to assume power, court officials often seized control. Court eunuchs had a significant role in the power structure, as emperors often relied on a few of them as confidants, which gave them access to many court documents. In a few places, eunuchs wielded vast power; one of the most powerful eunuchs in Chinese history was Wei Zhongxian during the Ming dynasty. Occasionally, other nobles seized power as regents. The actual area ruled by the Emperor of China varied from dynasty to dynasty. In some cases, such as during the Southern Song dynasty, political power in East Asia was effectively split among several governments; nonetheless, the political fiction that there was but one ruler was maintained. Heredity and succession For a more comprehensive list, see List of rulers of China. The title of emperor was hereditary, traditionally passed on from father to son in each dynasty. There are also instances where the throne is assumed by a younger brother, should the deceased Emperor have no male offspring. By convention in most dynasties, the eldest son born to the Empress (嫡长子; 嫡長子) succeeded to the throne. In some cases when the empress did not bear any children, the emperor would have a child with another of his many wives (all children of the emperor were said also to be the children of the empress, regardless of birth mother). In some dynasties the succession of the empress' eldest son was disputed, and because many emperors had large numbers of progeny, there were wars of succession between rival sons. In an attempt to resolve after-death disputes, the emperor, while still living, often designated a Crown Prince (太子). Even such a clear designation, however, was often thwarted by jealousy and distrust, whether it was the crown prince plotting against the emperor, or brothers plotting against each other. Some emperors, like the Yongzheng Emperor, after abolishing the position of Crown Prince, placed the succession papers in a sealed box, only to be opened and announced after his death. Unlike, for example, the Japanese monarchy, Chinese political theory allowed for a change in the ruling house. This was based on the concept of the "Mandate of Heaven." The theory behind this was that the Chinese emperor acted as the "Son of Heaven" and held a mandate to rule over everyone else in the world; but only as long as he served the people well. If the quality of rule became questionable because of repeated natural disasters such as flood or famine, or for other reasons, then rebellion was justified. Thi...
  14. 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...
  15. Title: The Chen Family Tree (Tide Lotus, Jiangmen, Guangdong)
  16. Title: Wikiwand: Mausoleum of the Yellow Emperor
    Author: From Wikipedia, the free encyclopedia
    Publication: Name: https://www.wikiwand.com/en/Mausoleum_of_the_Yellow_Emperor;
    Note: The Mausoleum of the Yellow Emperor (simplified Chinese: 黄帝陵; traditional Chinese: 黃帝陵; pinyin: "Huángdì Líng") is the burial site of the legendary Yellow Emperor (Huangdi) of China. It is located in Huangling County, Yan'an City, Shaanxi Province, China. According to legend, the Yellow Emperor attained immortality and rose to Heaven, leaving behind only his clothing and cap to be entombed. The mausoleum is located on Qiao Mountain, north of Yan'an proper. In 1961, the Chinese State Council proclaimed it as the first National State-Protected Great Cultural Site, with the identifier "Ancient Tomb #1" and the moniker "The First Tomb Under Heaven." The mausoleum was anciently called "Qiao Tomb," and was an important location where generations of emperors and famous people made offerings to the Yellow Emperor. According to historical records, the earliest offerings to the Yellow Emperor at the mausoleum's location began in 442 BC. From the establishment of a shrine proper in the year 770 during the Tang dynasty, it was the scene of regular national offerings and sacrifices. The site has been rebuilt and restored several times, most recently beginning in 1993. The Yellow Emperor Mausoleum Foundation was established to raise money for the reconstruction process, which was divided into two phases. The first phase was completed in August 2001, and in 2004 yearly national offerings to the Yellow Emperor at the mausoleum resumed. Scenic area The Yellow Emperor Mausoleum Scenic Area covers an area of approximately 333 hectares and is classified as a highest level scenic area by the China National Tourism Administration. It contains over 60,000 mature cypress trees, of which 30,000 are over one thousand years old, making the area one of the best old cypress forests in China. The scenic area is divided into two parts: the Huangdi tomb area and the Xuanyuan Temple area. Tomb area On the right side of the stone path leading to the Tomb Area lies a stone entitled the "Horse-Dismounting Stone." Upon the stone is written in Chinese calligraphy the words "Wen and Wu and their officials arrived at this point and dismounted their horses," a reference to Kings Wen and Wu of the Zhou dynasty. Nearer to the Tomb lies the "Immortal Han Wu Altar." According to tradition, as Emperor Wu of the Han dynasty was returning from a northern campaign against the Xiongnu, he stopped at the mausoleum and made offerings. The current mausoleum is 3.6 meters tall, 48 meters in circumference, and is surrounded by a brick wall. On the south side stands a Ming dynasty stone stele that reads "Qiao Mountain Dragon Rider" (橋山龍馭), a reference to the story of the Yellow Emperor and his family riding into the west on a golden dragon. The eastern side's stele hallway preserves 57 Imperial stele commissioned by various emperors. On the western side stand returned commemoration stele from Hong Kong and Macao. In the main hall, called the "Great Hall of Man and Civilizations's First Ancestor" (人文初祖大殿), stands a relief sculpture of the Yellow Emperor, as well as a niche shrine decorated with the four great spirit animals of Chinese astrology: the Azure Dragon, the White Tiger, the Vermilion Bird, and the Black Tortoise. In the memorial pavilion are arranged several dedicatory inscriptions from modern Chinese leaders Sun Yat-sen, Chiang Kai-shek, Mao Zedong, and Deng Xiaoping. In front of the tomb is a pavilion for offerings, in the middle of which stands a stone stele with the three characters "Yellow Emperor Mausoleum." The stele was erected by Chiang Kai-shek during the Second Sino-Japanese War but was chiseled blank in 1956 before being restored in 1963 by Guo Moruo. Xuanyuan Temple The current mausoleum is 3.6 meters tall, 48 meters in circumference, and is surrounded by a brick wall. On the south side stands a Ming dynasty stone stele that reads "Qiao Mountain Dragon Rider" (橋山龍馭), a reference to the story of the Yellow Emperor and his family riding into the west on a golden dragon. The eastern side's stele hallway preserves 57 Imperial stele commissioned by various emperors. On the western side stand returned commemoration stele from Hong Kong and Macao. In the main hall, called the "Great Hall of Man and Civilizations's First Ancestor" (人文初祖大殿), stands a relief sculpture of the Yellow Emperor, as well as a niche shrine decorated with the four great spirit animals of Chinese astrology: the Azure Dragon, the White Tiger, the Vermilion Bird, and the Black Tortoise. In the memorial pavilion are arranged several dedicatory inscriptions from modern Chinese leaders Sun Yat-sen, Chiang Kai-shek, Mao Zedong, and Deng Xiaoping. In front of the tomb is a pavilion for offerings, in the middle of which stands a stone stele with the three characters "Yellow Emperor Mausoleum." The stele was erected by Chiang Kai-shek during the Second Sino-Japanese War but was chiseled blank in 1956 before being restored in 1963 by Guo Moruo. Xuanyuan Temple Xuanyuan Temple (轩辕庙 "Xuānyuánmiào"), named after the Yellow Emperor's personal name "Xuanyuan" recorded in the "Shiji," is a temple dedicated to the religion of Huangdi in Huangling, and the largest of such temples in China (there are other smaller "Xuanyuanmiao" throughout the country). Construction of the temple started during the post-1993 restoration works of Huangling. The shrine is approximately 8,000 square meters in size and is made entirely of granite. Its central building is called the Hall of Xuanyuan (轩辕殿 "Xuānyuándiàn"). Yearly sacrifices are held at the temple. Past offerings and restorations The emperors of Chinese dynasties venerated the Yellow Emperor's mausoleum, and most would dispatch a closely trusted high-ranked official, bearing an imperial monument written by the emperor himself, to conduct the ceremonies. . 220 BC: Tradition states that Qin Shi Huang, after subduing the other Chinese states and proclaiming himself emperor, personally carried offerings and his sword to the Yellow Emperor's temple to seclude himself and offer prayers. . 110 BC: In the tenth lunar month, Emperor Wu of the Han dynasty led 180,000 troops to make offerings at the Yellow Emperor's tomb and set up the "Immortal's Altar" mentioned above. . During the Tang dynasty, the traditional sacrifices to the Yellow Emperor were officially adopted by the state. . 1040 to 1043: during the reign of Emperor Renzong in the Song dynasty, the minister Fan Zhongyan made ceremonial sacrifice there three times. . 1061: Emperor Renzong of the Song dynasty decreed the mass planting of cypress trees at the complex. . 1325: During the Yuan dynasty, the Mongol emperor Yesün Temür issued a decree protecting the tomb site. . 1371: The Hongwu Emperor of the Ming dynasty sent imperial historian Guan Gougan to officiate an offering. . 1651: The Shunzhi Emperor of the Qing dynasty had numerous veneration ceremonies for the Yellow Emperor conducted. . 1911: Following the Xinhai Revolution, the Nationalist government of the Republic of China continued the tradition of making offerings at the Yellow Emperor's mausoleum. Sun Yat-sen and Chiang Kai-shek sent officials to perform the ceremonies on several occasions. . 1939: During the Qingming Festival, Mao Zedong dispatched Lin Boqu to conduct the sacrifices and offerings. . 2006: The ceremonial offerings to the Yellow Emperor were entered into the National Immaterial Cultural Relic List.
  17. Title: Huang Di & Put
    Publication: Name: http://fabpedigree.com/s044/f774717.htm;
  18. Title: 軒轅 - Asian Data Entry, Batch: 1160204, Entry: 033
    Page: Migrated Asian Data Entry: urn:familysearch:source:2689800820_ADE:Batch:1160204Entry:033
  19. 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
  20. Title: Wikiwand: Shen (Chinese religion)
    Author: From Wikipedia, the free encyclopedia
    Publication: Name: https://www.wikiwand.com/en/Shen_(Chinese_religion);
    Note: Shen (神) is the Chinese word for "god," "deity," "spirit" or "theos." This single Chinese term expresses a range of similar, yet differing, meanings. The first meaning may refer to spirits or gods that are intimately involved in the affairs of the world. Spirits generate entities like rivers, mountains, thunder and stars. A second meaning of shen refers to the human spirit or psyche; it is the basic power or agency within humans that accounts for life, and in order to further life to its fullest potential the spirit must be grown and cultivated. A third understanding of shen describes an entity as spiritual in the sense of inspiring awe or wonder because it combines categories usually kept separate, or it cannot be comprehended through normal concepts. A starting point for an understanding of shen is the meeting place of Heaven and Earth, which is mankind. Heaven is the origin of the spiritual aspect of humanity and provides ongoing spiritual influences, while Earth is the origin of the physical aspect of humankind. The ongoing harmonious interaction of Heaven and Earth in man is essential to maintaining life. In Chinese religious tradition, balancing yin and yang is important to provide organization of life and prevent harm to body and spirit. Pronunciation Main article: Chinese gods and immortals "Shén" (in rising 2nd tone) is the Modern Standard Chinese pronunciation of 神 "god, deity; spirit, spiritual, supernatural; awareness, consciousness etc." Reconstructions of "shén" in Middle Chinese (ca. 6th-10th centuries CE) include "dź'jěn" (Bernhard Karlgren, substituting "j" for his "yod medial"), "źiɪn" (Zhou Fagao),"ʑin" (Edwin G. Pulleyblank, "Late Middle"), and zyin (William H. Baxter). Reconstructions of shén in Old Chinese (ca. 6th-3rd centuries BCE) include "djěn" (Karlgren), "zdjien" (Zhou), "djin" (Li Fanggui), "Ljin" (Baxter), and "m-lin" (Axel Schuessler). Although the etymological origin of "shen" is uncertain, Schuessler (2007:458) notes a possible Sino-Tibetan etymology; compare Chepang "gliŋh," "spirit of humans." The Chinese "shen" 神 "spirit; etc." is also in other East Asian languages. The Japanese "Kanji" 神 is pronounced "shin" (しん) or "jin" (じん) in "On'yomi" (Chinese reading), and "kami" (かみ), kō (こう), or "tamashii" (たましい) in "Kun'yomi" (Japanese reading). The Korean "Hanja" 神 is pronounced "sin" (신). The "Zihui" dictionary notes that 神 had a special pronunciation "shēn" (level 1st tone, instead of usual 2nd "shén") in the name Shen Shu 神荼, one of two "gods of the Eastern Sea," along with Yu Lu 鬱壘. In the Vietnamese language, it is pronounced as "thần." Semantics "Shen's" polysemous meanings developed diachronically over three millennia. The "Hanyu dazidian," an authoritative historical dictionary, distinguishes one meaning for "shēn" ("Name of a deity (神名)) and eleven meanings for "shén" 神 translated below: 1. Celestial god(s)/spirit(s) of stories/legends, namely, the creator of the myriad things in heaven and earth and the supreme being. (传说中的天神,即天地万物的创造者和主宰者.) 2. Spirit; mind, mental faculties; consciousness. Like: concentrated attention; tire the mind; concentrate one's energy and attention. (精神.如: 凝神; 劳神; 聚精会神.) 3. Expression, demeanor; consciousness, state of mind. (表情; 神志.) 4. Portrait, portraiture. (肖像.) 5. Magical, supernatural, miraculous; mysterious, abstruse. Like: ability to divine the unknown, amazing foresight; highly skilled doctor; genius, masterpiece. (神奇; 玄妙. 如: 神机妙算; 神医; 神品.) 6. Esteem, respect; valuable, precious. (尊重; 珍贵.) 7. Rule, govern, administer. (治理.) 8. Cautious, careful, circumspect. (谨慎.) 9. Display, arrange, exhibit. (陈列.) 10. Dialect. 1. Dignity, distinction. (威风.) 2. Entrancement, ecstasy. (入神.) 3. Clever, intelligent. (聪明.) 11. Surname, family name. (姓.) This dictionary entry for shen lists early usage examples, and many of these 11 meanings were well attested prior to the Han Dynasty. Chinese classic texts use shen in meanings 1 "spirit; god," 2 "spirit, mind; attention," 3 "expression; state of mind," 5 "supernatural," and meaning 6 "esteem." The earliest examples of meaning 4 "portrait" are in Song Dynasty texts. Meanings 7-9 first occur in early Chinese dictionaries; the Erya defines shen in meanings 7 "govern" and 8 "cautious" (and 6, which is attested elsewhere), and the Guangya defines meaning 9 "display." Meaning 10 gives three usages in Chinese dialects (technically "topolects," see Fangyan). Meaning 11 "a surname" is exemplified in Shennong ("Divine Farmer"), the culture hero and inventor of agriculture in Chinese mythology. The Chinese language has many compounds of "shen." For instance, it is compounded with "tian" 天 "sky; heaven; nature; god" in "tianshen" 天神 "celestial spirits; heavenly gods; deities; (Buddhism) deva," with "shan 山," "mountain" in "shanshen 山神," "mountain spirit," and "hua 話," "speech; talk; saying; story" in "shenhua 神話," "mythology; myth; fairy tale". Several shen "spirit; god" compounds use names for other supernatural beings, for example, "ling 靈," "spirit; soul" in "shenling 神靈," "gods; spirits, various deities," "qi 祇," "earth spirit" in "shenqi 神祇," "celestial and terrestrial spirits," "xian 仙," "Xian (Taoism), transcendent" in "shenxian 神仙," "spirits and immortals; divine immortal," "guai 怪," "spirit; devil; monster" in "shenguai 神怪," "spirits and demons; gods and spirits," and "gui 鬼," "ghost, goblin; demon, devil" in "guishen 鬼神," "ghosts and spirits; supernatural beings." The earliest discovered character form for "shen" suggests two components. The right side of the character gives the basic meaning and pronunciation, as well as providing a graphic representation of flashing lightning from the clouds. This visual displays ancient people’s belief that lightning was the manifestation of god. The left side displays a modified character shi which pertains to ritual ceremonies, worship, or prayer. This concept originally referred to stone table used for offering ceremonial sacrifices to the gods. Wing-Tsit Chan distinguishes four philosophical meanings of this "guishen": "spiritual beings," "ancestors," "gods and demons," and "positive and negative spiritual forces." "In ancient times shen usually refers to heavenly beings while kuei refers to spirits of deceased human beings. In later-day sacrifices, kuei-shen together refers to ancestors. In popular religions shen means gods (who are good) and demons (who are not always good). In Neo-Confucianism kuai-shen may refer to all these three categories but more often than not the term refers to the activity of the material force (ch'i). Chang Tsai's dictum, "The negative spirit (kuei) and positive spirit (shen) are the spontaneous activity of the two material forces (yin and yang)," has become the generally accepted definition." — 1963:790 The primary meaning of "shen" is translatable as English "spirit, spirits, Spirit, spiritual beings; celestial spirits; ancestral spirits" or "god, gods, God; deity, deities, supernatural beings," etc. Shen is sometimes loosely translated as "soul," but Chinese hun and po distinguishes "hun 魂," "spiritual soul" and "po 魄," "physical soul." Instead of struggling to translate "shen 神," it can be transliterated as a loanword. The 'Oxford English Dictionary" (2nd ed.) defines "shen," "In Chinese philosophy: a god, person of supernatural power, or the spirit of a dead person." In acupuncture, "shen" is a pure spiritual energy devoid of memory and personality traits, whereas "hun" is the spiritual energy associated with the personality and "po" the energy tied to the sustenance of the physical body. In this system, "shen" resides in the heart and departs first at death, "hun" resides in the liver and departs second, and "po" resides in the lungs and departs last. "Shen" plays a central role in Christian translational disputes over Chinese terms for God. Among the early Chinese "god; God" names, "shangdi 上帝," or "di" was the Shang term, "tian 天" was the Zhou term, and "shen" was a later usage (see Feng Yu-Lan 1952:22–6, 30–1). Modern terms for "God" include "shangdi," "zhu 主," "tianzhu 天主" (esp. Catholics), and "shen 神" (esp. Protestants). Graphics The character "神" for "shen" exemplifies the most common class in Chinese character classification: "xíngshēngzì 形聲字," "pictophonetic compounds, semantic-phonetic compounds," which combine a radical (or classifier) that roughly indicates meaning and a phonetic that roughly indicates pronunciation. In this case, 神 combines the "altar/worship radical" 礻or 示 and a phonetic of "shēn 申," "9th Earthly Branch; extend, stretch; prolong, repeat." Compare this phonetic element differentiated with the "person radical" in "shen 伸," "stretch", the "silk radical" in "shen 紳," "official's sash," the "mouth radical" in "shen 呻," "chant, drone," the "stone radical" in "shen 砷," "arsenic," the "earth radical" in "kun 坤," "soil," and the "big radical" in "yan 奄," "cover." (See the List of Kangxi radicals.) Chinese "shen 申," "extend" was anciently a phonetic loan character for "shen 神," "spirit." The Mawangdui Silk Texts include two copies of the Dao De Jing and the "A Text" writes "shen" interchangeably as "申" and "神": "If one oversees all under heaven in accord with the Way, demons have no spirit. It is not that the demons have no spirit, but that their spirits do not harm people." (chap. 60, tr. Mair 1990:30). The "Shuowen Jiezi" defines "shen 申" as "shen 神" and says that in the 7th lunar month when "yin" forces increase, bodies 'shenshu 申束" "bind up." The earliest written forms of "shen 神," "spirit; god" occur in Zhou dynasty bronzeware script and Qin dynasty seal script characters (compare the variants shown on the "Chinese etymology" link below). Although "神" has not been identified in Shang dynasty oracle bone script records, the phonetic "shen 申" has. Paleographers interpret the Oracle script of 申 as a pictograph of a "lightning bolt." This was graphically differe...
  21. Title: Wikiwand: Yellow Emperor
    Author: From Wikipedia, the free encyclopedia
    Publication: Name: https://www.wikiwand.com/en/Yellow_Emperor;
    Note: The Yellow Emperor, also known as the Yellow Thearch, or by his Chinese name Huangdi (/ˈhwɑːŋ ˈdiː/), is a deity ("shen") in Chinese religion, one of the legendary Chinese sovereigns and culture heroes included among the mytho-historical Three Sovereigns and Five Emperors and cosmological Five Forms of the Highest Deity (Chinese: 五方上帝; pinyin: "Wǔfāng Shàngdì"). Calculated by Jesuit missionaries on the basis of Chinese chronicles and later accepted by the twentieth-century promoters of a universal calendar starting with the Yellow Emperor, Huangdi's traditional reign dates are 2697–2597 or 2698–2598 BCE. Huangdi's cult became prominent in the late Warring States and early Han dynasty, when he was portrayed as the originator of the centralized state, as a cosmic ruler, and as a patron of esoteric arts. A large number of texts – such as the "Huangdi Neijing," a medical classic, and the "Huangdi Sijing," a group of political treatises – thus were attributed to him. Having waned in influence during most of the imperial period, in the early twentieth century Huangdi became a rallying figure for Han Chinese attempts to overthrow the rule of the Qing dynasty, which they considered foreign because its emperors were Manchu people. To this day the Yellow Emperor remains a powerful symbol within Chinese nationalism. Traditionally credited with numerous inventions and innovations – ranging from the Chinese calendar to an ancestor of football – the Yellow Emperor is now regarded as the initiator of Chinese culture,[4] and said to be the ancestor of all Chinese.[5] Names "Huangdi": Yellow Emperor, Yellow Thearch Until 221 BCE when Qin Shi Huang of the Qin dynasty coined the title "huangdi" (皇帝) – conventionally translated as "emperor" – to refer to himself, the character "di" 帝 did not refer to earthly rulers but to the highest god of the Shang dynasty (c. 1600–1046 BCE) pantheon. In the Warring States period (c. 475–221 BCE), the term "di" on its own could also refer to the deities associated with the five Sacred Mountains of China and colors. Huangdi (黃帝), the "yellow di," was one of the latter. To emphasize the religious meaning of "di" in pre-imperial times, historians of early China commonly translate the god's name as "Yellow Thearch" and the first emperor's title as "August Thearch," in which "thearch" refers to a godly ruler. In the late Warring States period, the Yellow Emperor was integrated into the cosmological scheme of the Five Phases, in which the color yellow represents the earth phase, the Yellow Dragon, and the center. The correlation of the colors in association with different dynasties was mentioned in the "Lüshi Chunqiu" (late 3rd century BCE), where the Yellow Emperor's reign was seen to be governed by earth. The character "huang" 黃 ("yellow") often was used in place of the homophonous "huang" 皇, which means "august" (in the sense of 'distinguished') or "radiant," giving Huangdi attributes close to those of Shangdi, the Shang supreme god. Xuanyuan and Youxiong The "Records of the Grand Historian," compiled by Sima Qian in the first century BCE, gives the Yellow Emperor's name as "Xuan Yuan" (traditional Chinese: 軒轅; simplified Chinese: 轩辕; pinyin: "Xuān Yuán"). Third-century scholar Huangfu Mi, who wrote a work on the sovereigns of antiquity, commented that Xuanyuan was the name of a hill where Huangdi had lived and that he later took as a name. The Qing dynasty scholar Liang Yusheng (梁玉繩, 1745–1819) argued instead that the hill was named after the Yellow Emperor. Xuanyuan is also the name of the star Regulus in Chinese, the star being associated with Huangdi in traditional astronomy. He is also associated to the broader constellations Leo and Lynx, of which the latter is said to represent the body of the Yellow Dragon (黃龍 "Huánglóng"), Huangdi's animal form. Huangdi also was referred to as "Youxiong" (有熊; "Yǒuxióng"). This name has been interpreted as either a place name or a clan name. According to British sinologist Herbert Allen Giles (1845–1935), that name was "taken from that of [Huangdi's] hereditary principality." William Nienhauser, a modern translator of the "Records of the Grand Historian," states that Huangdi was originally the head of the Youxiong clan, which lived near what is now Xinzheng in Henan. Rémi Mathieu, a French historian of Chinese myths and religion, translates "Youxiong" as "possessor of bears" and links Huangdi to the broader theme of the bear in world mythology. Ye Shuxian has also associated the Yellow Emperor with bear legends common across northeast Asia people as well as the Dangun legend. Other names Sima Qian's Records of the Grand Historian describes the Yellow Emperor's ancestral name as Gongsun (公孫).[1] In Han dynasty texts, the Yellow Emperor also is called upon as the "Yellow God" (黃神 "Huángshén"). Certain accounts interpret him as the incarnation of the "Yellow God of the Northern Dipper" (黄神北斗 "Huángshén Běidǒu"), another name of the universal god ("Shangdi" 上帝 or "Tiandi" 天帝). According to a definition in apocryphal texts related to the "Hétú" 河圖, the Yellow Emperor "proceeds from the essence of the Yellow God." As a cosmological deity, the Yellow Emperor is known as the "Great Emperor of the Central Peak" (中岳大帝 Zhōngyuè Dàdì), and in the Shizi as the "Yellow Emperor with Four Faces" (黃帝四面 Huángdì Sìmiàn). In old accounts the Yellow Emperor is identified as a deity of light (and his name is explained in the Shuowen jiezi to derive from guāng 光, "light") and thunder, and as one and the same with the "Thunder God" (雷神 Léishén), who in turn, as a later mythological character, is distinguished as the Yellow Emperor's foremost pupil, such as in the Huangdi Neijing. As a cosmological deity, the Yellow Emperor is known as the "Great Emperor of the Central Peak" (中岳大帝 "Zhōngyuè Dàdì"), and in the Shizi as the "Yellow Emperor with Four Faces" (黃帝四面 "Huángdì Sìmiàn"). In old accounts the Yellow Emperor is identified as a deity of light (and his name is explained in the "Shuowen jiezi" to derive from "guāng" 光, "light") and thunder, and as one and the same with the "Thunder God" (雷神 "Léishén"), who in turn, as a later mythological character, is distinguished as the Yellow Emperor's foremost pupil, such as in the "Huangdi Neijing." Historicity The Chinese historian Sima Qian – and much Chinese historiography following him – considered the Yellow Emperor to be a more historical figure than earlier legendary figures such as Fu Xi, Nüwa, and Shennong. Sima Qian's "Records of the Grand Historian" begins with the Yellow Emperor, while passing over the others. Throughout most of Chinese history, the Yellow Emperor and the other ancient sages were considered to be historical figures. Their historicity started to be questioned in the 1920s by historians such as Gu Jiegang, one of the founders of the Doubting Antiquity School in China. In their attempts to prove that the earliest figures of Chinese history were mythological, Gu and his followers argued that these ancient sages were originally gods who were later depicted as humans by the rationalist intellectuals of the Warring States period. Yang Kuan, a member of the same current of historiography, noted that only in the Warring States period had the Yellow Emperor started to be described as the first ruler of China. Yang thus argued that Huangdi was a later transformation of Shangdi, the supreme god of the Shang dynasty's pantheon. Also in the 1920s, French scholars Henri Maspero and Marcel Granet published critical studies of China's accounts of high antiquity. In his "Danses et légendes de la Chine ancienne" ["Dances and legends of ancient China"], for example, Granet argued that these tales were "historicized legends" that said more about the time when they were written than about the time they purported to describe. Most scholars now agree that the Yellow Emperor originated as a god who later was represented as a historical person. K.C. Chang sees Huangdi and other cultural heroes as "ancient religious figures" who were "euhemerized" in the late Warring States and Han periods. Historian of ancient China Mark Edward Lewis speaks of the Yellow Emperor's "earlier nature as a god," whereas Roel Sterckx, a professor at University of Cambridge, calls Huangdi a "legendary cultural hero." Origin of the myth The origin of Huangdi's mythology is unclear, but historians have formulated several hypotheses about it. Yang Kuan, a member of the Doubting Antiquity School (1920s–40s), argued that the Yellow Emperor was derived from Shangdi, the highest god of the Shang dynasty. Yang reconstructs the etymology as follows: Shangdi 上帝 → Huang Shangdi 皇上帝 → Huangdi 皇帝 → Huangdi 黄帝, in which he claims that "huang" 黃 ("yellow") either was a variant Chinese character for "huang" 皇 ("august") or was used as a way to avoid the naming taboo for the latter. Yang's view has been criticized by Mitarai Masaru and by Michael Puett. Historian Mark Edward Lewis agrees that "huang" 黄 and "huang" 皇 often were interchangeable, but disagreeing with Yang, he claims that "huang" meaning "yellow" appeared first. Based on what he admits is a "novel etymology" likening "huang" 黄 to the phonetically close "wang" 尪 (the "burned shaman" in Shang rainmaking rituals), Lewis suggests that "Huang" in "Huangdi" originally might have meant "rainmaking shaman" or "rainmaking ritual." Citing late Warring States and early Han versions of Huangdi's myth, he further argues that the figure of the Yellow Emperor originated in ancient rain-making rituals in which Huangdi represented the power of rain and clouds, whereas his mythical rival Chiyou (or the Yan Emperor) stood for fire and drought. Also disagreeing with Yang Kuan's hypothesis, Sarah Allan finds it unlikely that such a popular myth as the Yellow Emperor's could have come from a taboo character. She argues instead that pre-Shang "'history'," including the story of the Yellow Emperor, "can all be under...
  22. Title: ChinaCulture: Mausoleum of the Yellow Emperor
    Publication: Name: http://www1.chinaculture.org/library/2003-09/24/content_35079.htm;
    Note: The Mausoleum of the Yellow Emperor is located in Qiaoshan Mountain in the north of Huangling County, Shaanxi Province. The name of the Yellow Emperor was Xuan Yuan, who was said to be the chieftain of the clan tribe in remote ancient times, and is esteemed as the ancestor of the Huaxia nation. The mausoleum was said to be built as a sacrificial altar by Emperor Wudi of the Han Dynasty (206 BC-220 AD), who went by the place on a punitive expedition to Shuofang. It was repaired in the following dynasties without exception. Now the Mausoleum of the Yellow Emperor is 3.6 meters high with a circumference of 48 meters. In front of the grave stands a stele pavilion, sheltering the Qiaoling Dragon-Carriage Stele and The Qiaoling Stele of Old Xuan Yuan Yellow Emperor. It was established by Shaanxi imperial inspector Bi Ruan in the 41st year (1776) of the Qianlong reign. To the south of the mausoleum, there is the divine estrade of Han Emperor Wudi, by the side of which stands a stone stele recording the historical anecdotes of Emperor Wudi of the Han Dynasty when he constructed the estrade and prayed to the God here. The Yellow Emperor Temple is at the foot of the mountain, where stand the buildings such as the temple gate and halls. There is also a luxuriant forest of old cypresses that keep out the sunlight. There stands a tree of 19 meters tall with a 10-meter-long circumference. It is said that the so-called Cypress Champion was planted by Emperor Wudi in person. Since the ancient times, there have been the saying of eight sceneries in the area of the Mausoleum of the Yellow Emperor, and they are Night Moon over Qiaoshan Mountain, Autumn Wind Blows Ju River, Yellow Flowers in Yellow Valley, North Rock in Clean Snow, Dawn Fog at Dragon Bay, Spring Fog at Phoenix Peak, Devine Estrade of Emperor Wudi, and Xuan Yuan Old Temple. The Xuan Yuan temple is the best sight in the Qiaoshan Mountain scenic area. The Yellow Emperor also has mausoleums in Gansu, Hebei and Henan provinces. According to historical documents such asShi Ji-the Biography of Five Emperors, after the death of the Yellow Emperor, he was buried in Qiaoshan Mountain, so people feted the Yellow Emperor in this place in the past dynasties.
  23. Title: Legacy NFS Source: 公孫 軒轅 - Family genealogies: birth-name: 軒轅(公孫)黃帝
    Author: Website, 炎黃世系考, 王立(本站顧問), www.mondlango.com/kulturo/w142.htm, Individual, 尹根亮, 620 Kalmia Ct.NW, Issaquah Wa 98027, Issaquah, Washington, USA
    Note: Family genealogies: birth-name: 軒轅(公孫)黃帝 Family genealogies: male
    Page: Migrated from user-supplied source citation: urn:familysearch:source:3244681727
  24. Title: 軒轅氏 - Asian Data Entry, Batch: 1190043, Entry: 54
    Publication: Name: https://familysearch.org/ark:/61903/2:1:3QZ5-LP4;
  25. Title: Wikiwand: Zhuanxu
    Author: From Wikipedia, the free encyclopedia
    Publication: Name: https://www.wikiwand.com/en/Zhuanxu;
    Note: Zhuanxu (Chinese: trad. 顓頊, simp. 颛顼, pinyin "Zhuānxū"), also known as Gao Yang (t 高陽, s 高阳, p "Gāoyáng"), was a mythological emperor of ancient China. In the traditional account recorded by Sima Qian, Zhuanxu was a grandson of the Yellow Emperor who 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. Family Zhuanxu was the grandson of the Yellow Emperor and his wife Leizu by way of his father Changyi. His mother was named Changtsu according to Sima Qian, Niuqu according to the "Bamboo Annals." Zhuanxu subsequently was claimed as an ancestor by many of the dynasties of Chinese history, including the Mi of Chu and Yue, the Yíng of Qin, and the Cao of Wei. Reign Zhuanxu was held by many sources to be one of the Five Emperors. According to Sima Qian's "Records of the Grand Historian," upon the passing of the Yellow Emperor, Zhuanxu's uncle Shaohao never actually reigned as king, as in other reports. Rather, Gaoyang was chosen as the tribe's new leader, with the regnal name Zhuanxu, in preference to his father and all his uncles. Zhuanxu defeated Gonggong, a descendant of the Emperor Yan. However, the account in the "Bamboo Annals" states that Zhuanxu became an assistant to his uncle, Emperor Shaohao, at the age of ten, and became king in his own right at age 20. 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. The "Bamboo Annals" also credit him with composing one of the earliest pieces of music, known as "The Answer to the Clouds." Zhuanxu was succeeded by his cousin, Shaohao's grandson, Ku. According to "Shiji," Zhuanxu himself, or Zhuanxu's lineage, had an incompetent son (不才子) derided as Taowu (梼杌; literally: "block-stump; blockhead"). Two other descendants of Zhuanxu also were named: one is Zhuanxu's son Qiongchan, from whom descended Emperor Shun; the other is Gun, father of Yu the Great. Emperor Yao also had criticized Gun for being incompetent and ruinous. Qiongchan was an insignificant commoner though it does not mention how he fell from grace. Eight other of Zhuanxu's descendants, unnamed yet of good repute, later worked for Shun. Calendar The "Bamboo Annals" record that in his 13th year of reign, Zhuanxu "invented calendric calculations and delineations of the heavenly bodies." Since Zhuanxu was claimed as a founder of the Qin dynasty, his name was taken for inauguration of the new calendar system by Shi Huangdi. Mythology Zhuanxu is also mentioned as a god of the Pole Star. Potential connection with Longshan culture? Zhuanxu commonly is associated with the extremely important myth of the separation of the Heaven from Earth. According to the Lu Xing chapter of Shang Shu: "We are told that the Miao ... created oppressive punishments which the people into disorder. Shang Di, the Lord on High ... surveyed the people and found them lacking in virtue. Out of pity for those who were innocent, the August Lord .. had the Miao exterminated. 'Then he charged Chong and Li to cut the communication between Heaven and Earth so that there would be no descending and ascending." After this had been done, order was restored and the people returned to virtue." Several Chinese mythologists interpreted this myth as a representation or symbolization of the increasing social stratification occurring. Before the 'separation of Earth and Heaven', in Yangshao culture, it was open to every household that had or could hire a shaman. However, during Longshan culture, shamans could be hired only by a few people, suggesting a monopoly of the ability to ascend to and descend from Heaven. In this sense, this myth marks the start of social stratification on China's rise to civilization. Episode According to "Samguk Sagi," the kings of Goguryeo regarded themselves as a descendant of Chinese heroes because he called his surname "Go" (Hanja: 高) as they were the descendant of Gao Yang (Hanja: 高陽) who was a grandchild of the Yellow Emperor and Gaoxin (Hanja: 高辛) who was a great-grandchild of Yellow Emperor.
  26. Title: 軒轅 - Asian Data Entry, Batch: 1160204, Entry: 035
    Publication: Name: https://familysearch.org/ark:/61903/2:1:3QZT-T72;
  27. Title: 中國
    Note: 又名軒轅氏
  28. Title: Wikiwand: Chu (state)
    Author: From Wikipedia, the free encyclopedia
    Publication: Name: https://www.wikiwand.com/en/Chu_(state)#/History;
    Note: Chu (Chinese: 楚, Hanyu Pinyin: "Chǔ," Old Chinese: "s-r̥aʔ") was a hegemonic, Zhou dynasty era state. From King Wu of Chu in the early 8th century BCE, the rulers of Chu declared themselves kings on an equal footing with the Zhou kings. Though initially inconsequential, removed to the south of the Zhou heartland and practising differing customs, Chu began a series of administrative reforms, becoming a successful expansionist state during the Spring and Autumn period. With its continued expansion, Chu became a great Warring States period power, until it was overthrown by the Qin in 223 BCE. Also known as Jing (荆) and Jingchu (荆楚), Chu included most of the present-day provinces of Hubei and Hunan, along with parts of Chongqing, Guizhou, Henan, Anhui, Jiangxi, Jiangsu, Zhejiang, and Shanghai. For more than 400 years, the Chu capital Danyang was located at the junction of the Dan and Xi Rivers near present-day Xichuan County, Henan, but later moved to Ying. The ruling house of Chu originally bore the clan name Nai (嬭 OC: /*rneːlʔ/) but they are later written as Mi (芈 OC: /*meʔ/), also had the and lineage name Yan (酓 OC: /*qlamʔ/, /*qʰɯːm/) which would later be written Xiong (熊 OC: /*ɢʷlɯm/). History Founding According to legends recounted in Sima Qian's "Records of the Grand Historian," the royal family of Chu descended from the Yellow Emperor and his grandson and successor Zhuanxu. Zhuanxu's great-grandson Wuhui (吳回) was put in charge of fire by Emperor Ku and given the title Zhurong. Wuhui's son Luzhong (陸終) had six sons, all born by Caesarian section. The youngest, Jilian, adopted the ancestral surname Mi.[6] Jilian’s descendant Yuxiong was the teacher of King Wen of Zhou (r. 1099–1050 BCE). After the Zhou overthrew the Shang dynasty, King Cheng (r. 1042–1021 BCE) awarded Yuxiong's great-grandson Xiong Yi with the fiefdom of Chu and the hereditary title of 子 ("zǐ," "viscount"). Xiong Yi built the first capital of Chu at Danyang (present-day Xichuan in Henan). Western Zhou In 977 BCE, during his campaign against Chu, King Zhao of Zhou's boat sank and he drowned in the Han River. After this death, Zhou ceased to expand to the south, allowing the southern tribes and Chu to cement their own autonomy much earlier than the states to the north. The Chu viscount Xiong Qu overthrew E in 863 BCE but subsequently made its capital Ezhou one of his capitals. In either 703 or 706, the ruler Xiong Tong proclaimed himself king, establishing Chu's full independence from the Zhou dynasty. Spring and Autumn Period In its early years, Chu was a successful expansionist and militaristic state that developed a reputation for coercing and absorbing its allies. Subsequently, Chu grew from a small state into a large kingdom. Under the reign of King Zhuang, Chu reached the height of its power and was considered one of the five Hegemons of the era. After a number of battles with neighboring states, sometime between 695 and 689 BCE, the Chu capital moved south-east from Danyang to Ying. Chu first consolidated its power by absorbing lesser states in its original area (modern Hubei), then it expanded into the north towards the North China Plain. In the summer of 648 BCE, the State of Huang was annexed by the state of Chu. The threat from Chu resulted in multiple northern alliances under the leadership of Jin. These alliances kept Chu in check, and the Chu kingdom lost their first major battle at the Chengpu in 632 BCE. During the 6th century BCE, Jin and Chu fought numerous battles over the hegemony of central plain. In 597 BCE, Jin was defeated by Chu in the battle of Bi, causing Jin's temporary inability to counter Chu's expansion. Chu strategically used the state of Zheng as its representative in the central plain area, through the means of intimidation and threats, Chu forced Zheng to ally with itself. On the other hand, Jin had to balance out Chu's influence by repeatedly allying with Lu, Wey, and Song. The tension between Chu and Jin did not loosen until the year of 579 BCE when a truce was signed between the two states. At the beginning of the sixth century BCE, Jin strengthened the state of Wu near the Yangtze delta to act as a counterweight against Chu. Wu defeated Qi and then invaded Chu in 506 BCE. Following the Battle of Boju, it occupied Chu's capital at Ying, forcing King Zhao to flee to his allies in Yun and "Sui." King Zhao eventually returned to Ying but, after another attack from Wu in 504 BCE, he temporarily moved the capital into the territory of the former state of Ruo. Chu began to strengthen Yue in modern Zhejiang to serve as allies against Wu. Yue was initially subjugated by King Fuchai of Wu until he released their king Goujian, who took revenge for his former captivity by crushing and completely annexing Wu. Warring States period Freed from its difficulties with Wu, Chu annexed Chen in 479 BCE and overran Cai to the north in 447 BCE. This policy of expansion continued until the last generation before the fall to Qin (Lu was conquered by King Kaolie in 223 BCE). However, by the end of the 5th century BCE, the Chu government had become very corrupt and inefficient, with much of the state's treasury used primarily to pay for the royal entourage. Many officials had no meaningful task except taking money and Chu's army, while large, was of low quality. In the late 390s BCE, King Dao of Chu made Wu Qi his chancellor. Wu's reforms began to transform Chu into an efficient and powerful state in 389 BCE, as he lowered the salaries of officials and removed useless officials. He also enacted building codes to make the capital Ying seem less barbaric. Despite Wu Qi's unpopularity among Chu's ruling class, his reforms strengthened the king and left the state very powerful until the late 4th century BCE, when Zhao and Qin were ascendant. Chu's powerful army once again became successful, defeating the states of Wei and Yue. Yue was partitioned between Chu and Qi in either 334 or 333 BCE. However, the officials of Chu wasted no time in their revenge and Wu Qi was assassinated at King Dao's funeral in 381 BCE. Prior to Wu's service in the state of Chu, Wu lived in the state of Wei, where his military analysis of the six opposing states was recorded in his magnum opus, "The Book of Master Wu." Of Chu, he said: "Chu's military formations are complete but cannot be maintained for long." — Wuzi, "Master Wu" "The Chu people are soft and weak. Their lands stretch far and wide, and the government cannot effectively administer the expanse. Their troops are weary and although their formations are well-ordered, they do not have the resources to maintain their positions for long. To defeat them, we must strike swiftly, unexpectedly and retreat quickly before they can counter-attack. This will create unease in their weary soldiers and reduce their fighting spirit. Thus, with persistence, their army can be defeated." — Wuzi, "Master Wu" During the late Warring States period, Chu increasingly was pressured by Qin to its west, especially after Qin enacted and preserved the Legalistic reforms of Shang Yang. In 241 BCE, five of the seven major warring states - Chu, Zhao, Wei, Yan and Han - formed an alliance to fight the rising power of Qin. King Kaolie of Chu was named the leader of the alliance and Lord Chunshen the military commander. According to historian Yang Kuan, the Zhao general Pang Nuan (庞煖) was the actual commander in the battle. The allies attacked Qin at the strategic Hangu Pass but were defeated. King Kaolie blamed Lord Chunshen for the loss and began to mistrust him. Afterwards, Chu moved its capital east to Shouchun, farther away from the threat of Qin. Chu's size and power made it the key state in alliances against Qin. As Qin expanded into Chu's territory, Chu was forced to expand southwards and eastwards, absorbing local cultural influences along the way. By the late 4th century BCE, however, Chu's prominent status had fallen into decay. As a result of several invasions headed by Zhao and Qin, Chu eventually was subjugated by Qin. Defeat Main article: Qin's wars of unification § Conquest of Chu According to the "Records of the Warring States," a debate between the Diplomat strategist Zhang Yi and the Qin general Sima Cuo led to two conclusions concerning the unification of China. Zhang Yi argued in favor of conquering Han and seizing the Mandate of Heaven from the powerless Zhou king would be wise. Sima Cuo, however, considered that the primary difficulty was not legitimacy but the strength of Qin's opponents; he argued that "conquering Shu is conquering Chu" and, "once Chu is eliminated, the country will be united." The importance of Shu in the Sichuan Basin was its great agricultural output and its control over the upper reaches of the Yangtze River, leading directly into the Chu heartland. King Huiwen of Qin opted to support Sima Cuo. In 316 BCE, Qin invaded and conquered Shu and nearby Ba, expanding downriver in the following decades. In 278 BCE, the Qin general Bai Qi finally conquered Chu's capital at Ying. Following the fall of Ying, the Chu government moved to various locations in the east until settling in Shouchun in 241 BCE. After a massive two-year struggle, Bai Qi lured the main Zhao force of 400,000 men onto the field, surrounding them and forcing their surrender at Changping in 260 BCE. The Qin army massacred their prisoners, removing the last major obstacle to Qin dominance over the Chinese states. By 225 BCE, only four kingdoms remained: Qin, Chu, Yan, and Qi. Chu had recovered sufficiently to mount serious resistance. Despite its size, resources, and manpower, though, Chu's corrupt government worked against it. In 224 BCE, Ying Zheng called for a meeting with his subjects to discuss his plans for the invasion of Chu. Wang Jian said that the invasion force needed to be at least 600,000 strong, while Li Xin thought that less than 200,000 men would be sufficient. Ying Zheng sided with Li and or...
  29. Title: Li Genealogy Book Volume 1
    Author: John Chan's personal possession
    Publication: Name: https://www.familysearch.org/photos/artifacts/20294327;
    Note: Li Genealogy Book Volume 1
  30. Title: ChinaKnowledge.de: Huang Di 黃帝, the Yellow Emperor
    Author: Sources: Liu Qiyu 劉起釪 (1992). "Huang Di 黃帝," in "Zhongguo da baike quanshu" 中國大百科全書, "Zhongguo lishi" 中國歷史 (Beijing/Shanghai: Zhongguo da baike quanshu chubanshe), Vol. 1, 405. Qing Xitai 卿希泰, ed. (1994). 'Zhongguo daojiao" 中國道教 (Shanghai: Zhishi chubanshe), Vol. 3, nnn. 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. Yuan Ke 袁珂, ed. (1985). "Zhongguo shenhua chuanshuo cidian" 中國神話傳說詞典 (Shanghai: Shanghai cishu chubanshe), 61, 67, 187, 347.
    Note: The Yellow Emperor (Huang Di 黃帝, occasionally written 皇帝 "August Ancestor") is the mythological ancestor of the Chinese people and one of the Five Emperors 五帝. Chinese historians of the early 20th century believed that there was a certain Chinese tribe living in the region of River Ji 姬水 (around Qingdi 青地, Shaanxi) that venerated the Huang Di as their common ancestor (di 帝 is a deified ancestor). This is the so-called Qijia Culture 齊家文化. The people from this culture are believe to have regularly intermarried with the people of the Jiang River 姜水 valley (around modern Qishan 岐山 and Wugong 武功, Shaanxi, called the Hua people 華) that venerated the Yan Di 炎帝, the "Red Emperor", as their common ancestor. Descendants of the Huang Di people migrated to the southern part of modern Shanxi province, where they founded the Xia Culture 夏文化, from which the Xia dynasty 夏 (17th-15th cent. BCE) originated. Another people or tribe that derived their origin from the Huang Di people were the Zhou 周 (11th cent.-221 BCE) that founded the dynasty with the same name, which can be seen in the surname of the rulers, which is Ji 姬. So-called apocryphal texts from the Han period 漢 (206 BCE-220 CE) show that it is quite probable that the Yellow Emperor was originally a deity controlling lightning and thunder and was represented in the shape of the constellation of the Big Dipper. As a such, he also represented the centre of Heaven and the world and controlled all other directions and the deities attributed to them. The latter were seen as an element of disturbance that the Yellow Emperor had to calm down. The ancient writings Guoyu 國語, Shiben 世本 and Da Dai Liji 大戴禮記 say that Huang Di was the son of Shao Dian 少典 and Fu Bao 附寳. The history book Shiji 史記 says, his family name was Gongsun 公孫, his name Xuanyuan 軒轅 and the name of his state Youxiong 有熊 (or Xiong 熊). Other tribal names of him are Lord Jinyun 縉云氏 or Dihong 帝鴻氏. The historian Cui Shu 崔述 (1740-1816) pointed at the fact that the family name Gongsun did not exist in highest antiquity but is of a younger date, so that this statement can not be true. Xuanyuan is likely to be a place name (identified with modern Xinzheng 新鄭, Henan), probably his residence, but is by the Han period commentator Wang Yi 王逸 (89-158 CE) explained as the result of his invention of cart and wagon (compare the characters, written with the radical 車 "cart"). The name Youxiong does not appear in the oldest lists like that in the various Shiben editions. Any statements about Huang Di thus have to be seen as a part of mythology rather than as historical facts. In most versions of the genealogical Shiben books, there are lists of inventors (zuo 作), a large part of which are said to have lived during the age of the Yellow Emperor. Such cultural inventions are the boring of wells, the mortar, bow and arrow, oxen as draught animals and horses as riding animals, carts and ships, clothing, caps and banners, fans, shoes, the calendar, mathematics, astrology, the pitch pipes, musical instruments, medicine, or the Chinese script. Of course, these inventions, too are part of a mythology, but all took place in a culturally advanced period of the neolithic age. Mythological stories narrate the Yellow Emperor's battle with Chi You 蚩尤 (who was, according to a fragment of the Xinshu 新書 quoted in the Yishi 繹史, a half-brother of the Yellow Emperor) in Zhuolu 涿鹿 (close to modern Beijing), or his battle with the Hunzhou tribes 葷粥 (ancestors of the Xiongnu 匈奴) in the north, or the battle with the "Red Emperor" Chi Di 赤帝 (same as Yan Di) in Banquan 阪泉 (near modern Zhuolu, Hebei). He is so the first in a series or cycle of victorious rulers that subdued vile and depraved kings. Later books like the Shanhaijing 山海經 mention the generals Ying Long 應龍 and Nü Ba 女魃 which attacked Chi You, but such a battle is also mentioned in older documents like the Yizhoushu 逸周書 and the Classic Shangshu 尚書, so that there must be some historical truth behind, probably a regular warfare (or one single battle) of the Xia people with tribes in the north, probably as a result of the northward migration of the Xia Chinese. Historians commenting on these stories bring forward that Banquan was likely the tribal name of Chi You, and not a place name. Others say that the river source Banquan and Mt. Zhuolu are located in the same area, so that the battle has been given different names by different authors or in different times. With the growing cultural unity of the Chinese realm, the tribal background of the Yellow Emperor became less obvious, and all persons living in the Zhou empire accepted him as their mythological ancestor. The descendants of the Yellow Emperor became the forefathers of all Chinese, or at least their ruling houses. The earlier difference between the Huang Di and the Yan Di was blurred, and both became one single person, and the Xia and Hua peoples merged to one, the Hua-Xia people 華夏. Traditional historians narrate that the Yellow Emperor, after defeating Chi You and the Red Emperor, established a kind of government and appointed rulers ("nobles") over the various regions of his empire (the "ten thousand states" wanguo 萬國). He adopted the title of "Son of Heaven" (tianzi 天子) as successor of Shen Nong 神農, the "Divine Husbandman". The Yellow Emperor thereupon established the "hundred state offices" (baiguan 百官), issued law canons and statutes (dianzhang 典章) and had for the first time built an imperial palace. Huang Di had four consorts, namely Lei Zu 嫘祖, Nü Jie 女節, Lady Tongyu 彤魚氏女 and Mo Mu 嫫母. He fathered 25 children or sons, 14 of which were bestowed 12 family names (Ji 姬, You 酉, Qi 祁, Ji 己, Teng 滕, Qian 葴, Ren 任, Xun 荀, Xi 僖, Jie 佶, Huan 儇 and Yi 依). The Yellow Emperor also belongs to the cultural heroes by the many inventions he made, like bronze tripods, boats and carts, and even the compass cart (zhinanche 指南車). His wife Lei Zu is the inventor of silk spinning, his minister Cang Jie 倉頡 invented the script, Xi He 羲和 (two persons, Xi and He?), Chang Yi 常儀, Sou Qu 臾區 astonomy and astrology, Ling Lun 伶倫 (also written 泠綸) the musical pitch pipes, Da Rao 大擾 the sexagenary cycle of the calendar, and Li Shou 隸首 mathematics. The Yellow Emperor ruled for one hundred years. His tomb mound Huangling 黄陵 is to be found in Huangling 黄陵, Shaanxi. The book Shanhaijing says that the Yellow Emperor consumed a jade paste (yugao 玉膏) making him immortal (?). According to the history book Shiji, he collected ores and cast a tripod, under which a dragon appeared. The Yellow Emperor then mounted the animal, and so the dragon became a symbol of imperial power. The Yellow Emperor is sometimes referred to as Tai Di 太帝 "Great Emperor" or Tian Di 天帝 "Celestial Emperor" (see Heaven), or Shang Di 上帝 "Supreme Emperor". The Yellow Emperor in Daoism The Yellow Emperor is also venerated as a Daoist deity. The bizarre geography Shanhaijing was the first book in which the Yellow Emperor was described as a supernatural person. It says that he lived from the jades and the waters of Mt. Mishan 峚山. The Daoist book Zhuangzi 莊子 says that the Yellow Emperor was concerned with the search for the "Way" (dao 道) and asked the Daoist master Guangchengzi 廣成子 on Mt. Kongdong 崆峒 for instruction (chapter Zaiyou 在宥). He explained to his imperial disciple that one had to give up attention to sight and hearing (wu ting, wu shi 無視無聽), and to keep silence and purity (bi jing, bi qing 必靜必清). On Mt. Juci 具茨 the Yellow Emperor visited Lord Da Wei 大隗君 (also called Da Wei 大隗). On the way to his site a boy herding horses told him how to govern the world – by eliminating the bad ones (chapter Xu Wugui 徐無鬼). Thus enlightened, he was able to define the method to find the Way (chapter Zhibeiyou 知北遊): Knowledge can only be attained by not deliberating. Peace can only by achieved by "not acting" (wuwei 無爲), and the Way can only be found by not traveling anywhere. The Dao was, he explained, the most minuscule object, virtually nothing, and yet able to perfect everything. The Way embraces all emotions (qing 情) and characters (xing 性). It is not acting and has no shape. Having this understood, he was able to ascend to Heaven (chapter Dazongshi 大宗師). The immortality of the Yellow Emperor was during the Qin 秦 (221-206 BCE) and Han period a paradigm for some emperors who sought to achieve the same status. The First Emperor of Qin 秦始皇帝 (r. 246-210 BCE) and Emperor Wu 漢武帝 (r. 141-87 BCE) of the Han dynasty employed magicians (fangshi 方士) in their search for immortality. Li Shaojun 李少君, for instance, suggested making gold out of cinnabar, which consumed would render immortality or at least longevity. The real effect of his recicipes could be seen in the many imortals that lived on the island of Penglai 蓬莱 in the Eastern Sea. Another means of evocating such helpful spirits, like the Yellow Emperor, were the fengshan offerings 封禪. Gongsun Qing 公孫卿 transmitted a story how the Yellow Emperor became an immortal after having produced immortality pills in a cauldron (ding 鼎). He cast the tripod at the foot of Mt. Jingshan 荆山 in a place later called Dinghu 鼎湖. When finished, a bearded yellow dragon (huanglong chui huran 黄龍垂鬍髯) appeared and invited him to ride on their back and ascend to Heaven. More than 70 ministers followed him. These stories are to be found in the history Shiji. In the early phase of religious Daoism, in the later Han period, the pre-natal phase was called the "Way of the Yellow Emperor and Laozi" (Huang-Lao dao 黄老道). Zhang Ling 張陵, founder of the Five-Pecks-of-Grain Sect 五斗米道, elevated Laozi 老子 to the highest position in his pantheon and saw the Yellow Emperor as an immortal, not a god. More than a century later Ge Hong 葛洪, author of the book Baopuzi 抱朴子, defined the Yellow Emperor as a "mysterious saint" (xuansheng 玄聖) who had deepest knowledge of the universe and its functions. He transmitted sacred texts to humans and was interpreted as the sole secret ruler of the earth from t
  31. Title: Li Genealogy Volume 1 - 1st to 36th generations
    Author: Li Genealogy Volume 1 - 1st to 36th generations - in John Michael Chan possession.
    Publication: Name: https://www.familysearch.org/photos/artifacts/24126074;
    Note: Li Genealogy Volume 1 - 1st to 36th generations page B2
    Page: Record of 36 Generations
  32. Title: History
    Publication: Name: https://www.geni.com/people/Hu%C3%A1ng-D%C3%AC-Yellow-Emperor-%E9%BB%83%E5%B8%9D-Xu%C4%81n-Yu%C3%A1n-%E8%BB%92%E8%BD%85-1/6000000001381274001;
  33. Title: 維基百科---黃帝
    Publication: Name: http://zh.wikipedia.org/wiki/%E9%BB%83%E5%B8%9D;
    Page: 中國古書對皇帝的記載
  34. Title: Huang Di
    Publication: Name: http://en.wikipedia.org/wiki/Yellow_Emperor;
  35. Title: Wikiwand: Han dynasty
    Author: From Wikipedia, the free encyclopedia
    Publication: Name: https://www.wikiwand.com/en/Han_dynasty;
    Note: The Han dynasty (Chinese: 漢朝; pinyin: "Hàncháo") was the second imperial dynasty of China (202 BC–220 AD), preceded by the short-lived Qin dynasty (221–206 BC) and a warring interregnum known as the Chu-Han contention (206–202 BC), and succeeded by the Three Kingdoms period (220–280 AD). Spanning over four centuries, the Han period is considered a golden age in Chinese history. To this day, China's majority ethnic group refers to themselves as the "Han Chinese" and the Chinese script is referred to as "Han characters".[5] It was founded by the rebel leader Liu Bang, known posthumously as Emperor Gaozu of Han, and briefly interrupted by the Xin dynasty (9–23 AD) of the former regent Wang Mang. This interregnum separates the Han dynasty into two periods: the Western Han or Former Han (202 BC–9 AD) and the Eastern Han or Later Han (25–220 AD). The emperor was at the pinnacle of Han society. He presided over the Han government but shared power with both the nobility and appointed ministers who came largely from the scholarly gentry class. The Han Empire was divided into areas directly controlled by the central government using an innovation inherited from the Qin known as commanderies, and a number of semi-autonomous kingdoms. These kingdoms gradually lost all vestiges of their independence, particularly following the Rebellion of the Seven States. From the reign of Emperor Wu (r. 141–87 BC) onward, the Chinese court officially sponsored Confucianism in education and court politics, synthesized with the cosmology of later scholars such as Dong Zhongshu. This policy endured until the fall of the Qing dynasty in 1912 AD. The Han dynasty saw an age of economic prosperity and witnessed a significant growth of the money economy first established during the Zhou dynasty (c. 1050–256 BC). The coinage issued by the central government mint in 119 BC remained the standard coinage of China until the Tang dynasty (618–907 AD). The period saw a number of limited institutional innovations. To finance its military campaigns and the settlement of newly conquered frontier territories, the Han government nationalized the private salt and iron industries in 117 BC, but these government monopolies were repealed during the Eastern Han dynasty. Science and technology during the Han period saw significant advances, including the process of papermaking, the nautical steering ship rudder, the use of negative numbers in mathematics, the raised-relief map, the hydraulic-powered armillary sphere for astronomy, and a seismometer employing an inverted pendulum that could be used to discern the cardinal direction of distant earthquakes. The Xiongnu, a nomadic steppe confederation, defeated the Han in 200 BC and forced the Han to submit as a "de facto" inferior and vassal partner for several decades, but continued their military raids on the Han borders. Emperor Wu launched several military campaigns against them. The ultimate Han victory in these wars eventually forced the Xiongnu to accept vassal status as Han tributaries. These campaigns expanded Han sovereignty and control into the Tarim Basin of Central Asia, divided the Xiongnu into two separate confederations, and helped establish the vast trade network known as the Silk Road, which reached as far as the Mediterranean world. The territories north of Han's borders were quickly overrun by the nomadic Xianbei confederation. Emperor Wu also launched successful military expeditions in the south, annexing Nanyue in 111 BC and Dian in 109 BC, and in the Korean Peninsula where the Xuantu and Lelang Commanderies were established in 108 BC. After 92 AD, the palace eunuchs increasingly involved themselves in court politics, engaging in violent power struggles between the various consort clans of the empresses and empresses dowager, causing the Han's ultimate downfall. Imperial authority was also seriously challenged by large Daoist religious societies which instigated the Yellow Turban Rebellion and the Five Pecks of Rice Rebellion. Following the death of Emperor Ling (r. 168–189 AD), the palace eunuchs suffered wholesale massacre by military officers, allowing members of the aristocracy and military governors to become warlords and divide the empire. When Cao Pi, King of Wei, usurped the throne from Emperor Xian, the Han dynasty ceased to exist. Etymology According to the "Records of the Grand Historian," after the collapse of the Qin dynasty the hegemon Xiang Yu appointed Liu Bang as prince of the small fief of Hanzhong, named after its location on the Han River (in modern southwest Shaanxi). Following Liu Bang's victory in the Chu–Han Contention, the resulting Han dynasty was named after the Hanzhong fief. History Main article: History of the Han dynasty Further information: Timeline of the Han dynasty Western Han See also: Han–Xiongnu War and Southward expansion Further information: Loulan Kingdom, Shule Kingdom, Kingdom of Khotan, Saka, and Tocharians China's first imperial dynasty was the Qin dynasty (221–207 BC). The Qin united the Chinese Warring States by conquest, but their regime became unstable after the death of the first emperor Qin Shi Huang. Within four years, the dynasty's authority had collapsed in the face of rebellion. Two former rebel leaders, Xiang Yu (d. 202 BC) of Chu and Liu Bang (d. 195 BC) of Han, engaged in a war to decide who would become hegemon of China, which had fissured into 18 kingdoms, each claiming allegiance to either Xiang Yu or Liu Bang. Although Xiang Yu proved to be an effective commander, Liu Bang defeated him at Battle of Gaixia (202 BC), in modern-day Anhui. Liu Bang assumed the title "emperor" ("huangdi") at the urging of his followers and is known posthumously as Emperor Gaozu (r. 202–195 BC). Chang'an (known today as Xi'an) was chosen as the new capital of the reunified empire under Han. At the beginning of the Western Han (traditional Chinese: 西漢; simplified Chinese: 西汉; pinyin: "Xīhàn"), also known as the Former Han (traditional Chinese: 前漢; simplified Chinese: 前汉; pinyin: "Qiánhàn") dynasty, thirteen centrally controlled commanderies—including the capital region—existed in the western third of the empire, while the eastern two-thirds were divided into ten semi-autonomous kingdoms. To placate his prominent commanders from the war with Chu, Emperor Gaozu enfeoffed some of them as kings. By 196 BC, the Han court had replaced all but one of these kings (the exception being in Changsha) with royal Liu family members, since the loyalty of non-relatives to the throne was questioned. After several insurrections by Han kings—the largest being the Rebellion of the Seven States in 154 BC—the imperial court enacted a series of reforms beginning in 145 BC limiting the size and power of these kingdoms and dividing their former territories into new centrally controlled commanderies. Kings were no longer able to appoint their own staff; this duty was assumed by the imperial court. Kings became nominal heads of their fiefs and collected a portion of tax revenues as their personal incomes. The kingdoms were never entirely abolished and existed throughout the remainder of Western and Eastern Han. To the north of China proper, the nomadic Xiongnu chieftain Modu Chanyu (r. 209–174 BC) conquered various tribes inhabiting the eastern portion of the Eurasian Steppe. By the end of his reign, he controlled Manchuria, Mongolia, and the Tarim Basin, subjugating over twenty states east of Samarkand. Emperor Gaozu was troubled about the abundant Han-manufactured iron weapons traded to the Xiongnu along the northern borders, and he established a trade embargo against the group. In retaliation, the Xiongnu invaded what is now Shanxi province, where they defeated the Han forces at Baideng in 200 BC. After negotiations, the "heqin" agreement in 198 BC nominally held the leaders of the Xiongnu and the Han as equal partners in a royal marriage alliance, but the Han were forced to send large amounts of tribute items such as silk clothes, food, and wine to the Xiongnu. Despite the tribute and a negotiation between Laoshang Chanyu (r. 174–160 BC) and Emperor Wen (r. 180–157 BC) to reopen border markets, many of the Chanyu's Xiongnu subordinates chose not to obey the treaty and periodically raided Han territories south of the Great Wall for additional goods. In a court conference assembled by Emperor Wu (r. 141–87 BC) in 135 BC, the majority consensus of the ministers was to retain the heqin agreement. Emperor Wu accepted this, despite continuing Xiongnu raids. However, a court conference the following year convinced the majority that a limited engagement at Mayi involving the assassination of the Chanyu would throw the Xiongnu realm into chaos and benefit the Han. When this plot failed in 133 BC, Emperor Wu launched a series of massive military invasions into Xiongnu territory. The assault culminated in 119 BC at the Battle of Mobei, where the Han commanders Huo Qubing (d. 117 BC) and Wei Qing (d. 106 BC) forced the Xiongnu court to flee north of the Gobi Desert. After Wu's reign, Han forces continued to prevail against the Xiongnu. The Xiongnu leader Huhanye Chanyu (r. 58–31 BC) finally submitted to Han as a tributary vassal in 51 BC. His rival claimant to the throne, Zhizhi Chanyu (r. 56–36 BC), was killed by Chen Tang and Gan Yanshou (甘延壽/甘延寿) at the Battle of Zhizhi, in modern Taraz, Kazakhstan. In 121 BC, Han forces expelled the Xiongnu from a vast territory spanning the Hexi Corridor to Lop Nur. They repelled a joint Xiongnu-Qiang invasion of this northwestern territory in 111 BC. In that year, the Han court established four new frontier commanderies in this region: Jiuquan, Zhangyi, Dunhuang, and Wuwei. The majority of people on the frontier were soldiers. On occasion, the court forcibly moved peasant farmers to new frontier settlements, along with government-owned slaves and convicts who performed hard labor. The court also encouraged commoners, such as farme...
  36. Title: Wikiwand: Three Sovereigns and Five Emperors
    Author: From Wikipedia, the free encyclopedia
    Publication: Name: https://www.wikiwand.com/en/Three_Sovereigns_and_Five_Emperors;
    Note: The Three Sovereigns and Five Emperors were two groups of mythological rulers or deities in ancient northern China. The Three Sovereigns lived before The Five Emperors, who have been assigned dates in a period from circa 2852 BC to 2070 BC. Today they may be considered culture heroes. The dates of these mythological figures may be fictitious, but according to some accounts and reconstructions, they preceded the Xia Dynasty. Description The Three Sovereigns, sometimes known as the Three August Ones, were said to be god-kings, demigods or god emperors who used their abilities to improve the lives of their people and impart to them essential skills and knowledge. The Five Emperors are portrayed as exemplary sages who possessed great moral character and lived to a great age and ruled over a period of great peace. The Three Sovereigns are ascribed various identities in different Chinese historical texts. These kings are said to have helped introduce the use of fire, taught people how to build houses and invented farming. The Yellow Emperor's wife is credited with the invention of silk culture. The discovery of medicine, the invention of the calendar and Chinese script are also credited to the kings. After their era, Yu the Great founded the Xia Dynasty. According to a modern theory with roots in the late 19th century, the Yellow Emperor is supposedly the ancestor of the Huaxia people. The Mausoleum of the Yellow Emperor was established in Shaanxi Province to commemorate the ancestry legend. The Chinese word for emperor, "huángdì" (皇帝), derives from this, as the first user of this title Qin Shi Huang considered his reunion of all of the lands of the former Kingdom of Zhou to be greater than even the Three Sovereigns and Five Emperors. Shi A related concept appears in the legend of the Four shi (四氏) who took part in creating the world. The four members are Youchao-shi (有巢氏), Suiren-shi (燧人氏), Fuxi-shi (伏羲氏), and Shennong-shi (神農氏). The list sometimes extends to one more member being Nüwa-shi (女媧氏), making Five shi (五氏). Four of these five names appear in different lists of the Three Sovereigns. shi(氏) is the meaning of clan or tribe in china, so none of them are a single person in prehistoric times. There is a saying that the Three Sovereigns are Suiren-shi (燧人氏), Youchao-shi (有巢氏), Shennong-shi (神農氏). The Suiren taught people to drill wood for fire so people could easily migrate. The Youchao taught people to build houses with wood, so that people could leave caves to expand into the plains. After the number of people grew, Shennong tried a variety of grasses to find suitable cereals to solve people's food problems. The tribes also used the sovereigns' respective contributions as the name of the tribes. Variations Depending on the source, there are many variations of who classifies as the Three Sovereigns or the Five Emperors. There are at least six to seven known variations. Many of the sources listed below were written in much later periods, centuries and even millennia after the supposed existence of these figures, and instead of historical fact, they may reflect a desire in later time periods to create a fictitious ancestry traceable to ancient culture heroes. The Emperors were asserted as ancestors of the Xia, Shang, and Zhou dynasties. The following appear in different groupings of the Three Sovereigns: Fuxi (伏羲), Nüwa (女媧), Shennong (神農), Suiren (燧人), Zhurong (祝融), Gong Gong (共工), Heavenly Sovereign (天皇), Earthly Sovereign (地皇), Tai Sovereign (泰皇), Human Sovereign (人皇), and even the Yellow Emperor (黄帝). The following appear in different groupings of the Five Emperors: Yellow Emperor (黃帝), Zhuanxu (顓頊), Emperor Ku (嚳), Emperor Yao (堯), Emperor Shun (舜), Shaohao (少昊), Taihao (太昊), and Yan Emperor (炎帝). Source Date of source Three Sovereigns Five Emperors Records of the Grand Historian (史記) edition by Sima Qian[6] 94 BCE Heavenly Sovereign (天皇) or Fu Xi (伏羲) Earthly Sovereign (地皇) or Nüwa (女媧) Tai Sovereign (泰皇) or Shennong (神農) Yellow Emperor (黃帝) Zhuanxu (顓頊) Emperor Ku (嚳) Emperor Yao (堯) Emperor Shun (舜) Sovereign series (帝王世系)[6] Fu Xi (伏羲) Shennong (神農) Yellow Emperor (黃帝) Shaohao (少昊) Zhuanxu (顓頊) Emperor Ku (嚳) Emperor Yao (堯) Emperor Shun (舜) Shiben[6] 475-221 BCE (the Warring States period) according to the Book of Han (111 CE) Fu Xi (伏羲) Shennong (神農) Yellow Emperor (黃帝) Baihu Tongyi (白虎通義)[6] Fu Xi (伏羲) Shennong (神農) Zhurong (祝融) or Suiren (燧人) Fengsu TongYi (風俗通義)[6] 195 CE Fu Xi (伏羲) Nüwa (女媧) Shennong (神農) Yiwen Leiju (藝文類聚)[6] 624 CE Heavenly Sovereign (天皇) Earthly Sovereign (地皇) Human Sovereign (人皇) Tongjian Waiji (通鑑外紀) Fu Xi (伏羲) Shennong (神農) Gong Gong (共工) Chunqiu yundou shu (春秋運斗樞) Chunqiu yuanming bao (春秋元命苞) Fu Xi (伏羲) Nüwa (女媧) Shennong (神農) Shangshu dazhuan (尚書大傳) Fu Xi (伏羲) Shennong (神農) Suiren (燧人) Diwang shiji (帝王世紀) Fu Xi (伏羲) Shennong (神農) Yellow Emperor (黃帝) I Ching (易經)[6] 800s BCE Taihao (太昊) Yan Emperor (炎帝) Yellow Emperor (黃帝) Emperor Yao (堯) Emperor Shun (舜) Comments of a Recluse, Qianfulun (潛夫論)[8] Taihao (太昊) Yan Emperor (炎帝) Yellow Emperor (黃帝) Shaohao (少昊) Zhuanxu (顓頊) Zizhi tongjian waiji, (資治通鑒外紀)[8] Yellow Emperor (黃帝) Shaohao (少昊) Zhuanxu (顓頊) Emperor Ku (嚳) Emperor Yao (堯) Family tree of ancient Five Emperors
  37. Title: 軒轅 - Asian Data Entry, Batch: 1160204, Entry: 033
    Publication: Name: https://familysearch.org/ark:/61903/2:1:3QZT-5LD;
  38. Title: Wikiwand: Leizu
    Author: From Wikipedia, the free encyclopedia
    Publication: Name: https://www.wikiwand.com/en/Leizu;
    Note: Leizu (Chinese: 嫘祖; pinyin: "Léi Zǔ"d), also known as Xi Ling-shi (Chinese: 西陵氏, Wade–Giles Hsi Ling-shih), was a legendary Chinese empress and wife of the Yellow Emperor. According to tradition, she discovered sericulture, and invented the silk loom, in the 27th century BC. Myths Leizu discovered silkworms while having an afternoon tea, and a cocoon fell in her tea. It slowly unraveled and she was enchanted by it. According to one account, a silkworm cocoon fell into her tea, and the heat unwrapped the silk until it stretched across her entire garden. When the silk ran out, she saw a small cocoon and realized that this cocoon was the source of the silk. Another version says that she found silkworms eating the mulberry leaves and spinning cocoons. She collected some cocoons, then sat down to have some tea. While she was sipping a cup, she dropped a cocoon into the steaming water. A fine thread started to separate itself from the milkworm cocoon. Leizu found that she could unwind this soft and lovely thread around her finger. She persuaded her husband to give her a grove of mulberry trees, where she could domesticate the worms that made these cocoons. She is attributed with inventing the silk reel, which joins fine filaments into a thread strong enough for weaving. She also is credited with inventing the first silk loom. It is not known how much, if any, of this story is true, but historians do know that China was the first civilization to use silk. Leizu shared her discoveries with others, and the knowledge became widespread in China. She is a popular object of worship in modern China, with the title of "Silkworm Mother" ("Can Nainai"). Leizu had a son named Changyi with the Yellow Emperor, and he was the father of Emperor Zhuanxu. Zhuanxu's uncles and his father, the sons of Huangdi, were bypassed and Zhuanxu was selected as heir to Huangdi.
  39. Title: Legacy NFS Source: 公孫 軒轅 - Family genealogies: death: 2577 BC; China
    Author: Book, 新壇族譜, 普寧
    Note: Family genealogies: death: 2577 BC; China
    Page: Migrated from user-supplied source citation: urn:familysearch:source:3248042209
  40. Title: China Collection of Genealogies; https://familysearch.org/ark:/61903/3:1:3QS7-L9MC-49CK-F?cc=1787988&wc=3XK6-6TL%3A1022997501%2C1021934502%2C1021944401%2C1021937902%2C1023189801
    Author: "中國, 族譜收藏," database with images, FamilySearch (https://familysearch.org/ark:/61903/3:1:3QS7-L9MC-49CK-F?cc=1787988&wc=3XK6-6TL%3A1022997501%2C1021934502%2C1021944401%2C1021937902%2C1023189801 : 20 May 2014), Yu 余 > China 中國 > Guangdong 廣東 > 不詳 > 余氏族譜[30卷] : 14冊 : 1-5冊(卷1-6), 1912 > image 5 of 533; from various institutions and private holdings in China, North America, and Southeast Asia.
    Publication: Name: https://familysearch.org/ark:/61903/3:1:3QS7-L9MC-49CK-F;
    Note: Yellow Emperor(黃帝) Ancestral Name:Gongsun(Kung-sun公孫) Given name:Xuanyuan(Hsuan-yuan軒轅) Father:Shaodian(少典有熊國君) First wife(正妃) Leizu(嫘祖) of Xiling西陵氏 Son: Xuanxiao (玄囂)
    Page: Show Family lineage Yellow Emperor(黃帝) Ancestral Name:Gongsun(Kung-sun公孫) Given name:Xuanyuan(Hsuan-yuan軒轅) Father:Shaodian(少典有熊國君) First wife(正妃) Leizu(嫘祖) of Xiling西陵氏 Son: Xuanxiao (玄囂)
  41. Title: Legacy NFS Source: 公孫 軒轅 - Family genealogies: burial: 2564 BC; Henan, China
    Author: Manuscript, 尹氏宗支源流族譜, 尹永安, 族譜, Individual, 尹根亮, 620 Kalmia Ct. NW, Issaquah, Washington, USA, 98027
    Note: Family genealogies: burial: 2564 BC; Henan, China Family genealogies: birth: 2674 BC; Henan, China Family genealogies: death: 2564 BC; Henan, China
    Page: Migrated from user-supplied source citation: urn:familysearch:source:3245057773
  42. Title: 軒轅氏 - Asian Data Entry, Batch: 1190043, Entry: 54
    Publication: Name: https://familysearch.org/ark:/61903/2:1:3QZB-6GT;
  43. Title: 軒轅氏 - Asian Data Entry, Batch: 1190043, Entry: 54
    Publication: Name: https://familysearch.org/ark:/61903/2:1:3QZY-XRP;
  44. Title: Legacy NFS Source: 公孫 軒轅 - Published information: Family genealogies: birth: 2 February 2697 BC; Henan, China
    Author: Internet, 軒轅黃帝, 無名氏, 百度百科, Archive, 尹根亮, 620 Kalmia Ct. NW., Issaquah, WA 98027, Issaquah, Washington, USA, 98027
    Publication: Name: http://百度百科;
    Note: Published information: Family genealogies: birth: 2 February 2697 BC; Henan, China
    Page: Migrated from user-supplied source citation: urn:familysearch:source:3245009763
  45. Title: Wikiwand: Wufang Shangdi
    Author: From Wikipedia, the free encyclopedia
    Publication: Name: https://www.wikiwand.com/en/Wufang_Shangdi;
    Note: The Wǔfāng Shàngdì (五方上帝 "Five Forms of the Highest Deity," or simply Wǔdì (五帝 "Five Deities") or Wǔshén (五神 "Five Gods") are, in Chinese canonical texts and common Chinese religion, the fivefold manifestation of the supreme God of Heaven (天 "Tiān"). This theology harkens back at least to the Shang dynasty. Described as the "five changeable faces of Heaven," they represent Heaven's cosmic activity which shapes worlds as tán 壇, "altars," imitating its order which is visible in the starry vault, the north celestial pole and its spinning constellations. The Five Deities themselves represent these constellations. In accordance with the Three Powers (三才 Sāncái) they have a celestial, a terrestrial and a chthonic form. The Han Chinese identify themselves as the descendants of the Red and Yellow Deities. They are associated with the five colors, the five phases of the continuous creation, the five key planets of the Solar System and the five constellations rotating around the celestial pole, the five sacred mountains and five directions of space (their terrestrial form), and the five Dragon Gods (龙神 Lóngshén) who represent their mounts, that is to say the material forces they preside over (their chthonic form). They have also been defined simply as five special forms of the worship of the God of Heaven, different "accesses" or perspectives, suitable for different situations, to serve Heaven. According to Zheng Xuan, the influence of their activity begets different categories of beings on earth. Explaining the ancient theology about the origins of kings from Heaven's impregnation of earthly women, he commented: "王者之先祖, 皆感大微五帝之精以生 — Every ancestor of him who is the king was given birth to as the result of an influential movement [gǎn 感] made by the spirits of the Five Deities." Names and meanings Other names by which the Five Deities are collectively known are: . "Wǔfāng Tiānshén" (五方天神 "Five Forms of the God of Heaven"); . "Wǔfāngdì" (五方帝 "Five Forms Deity"); . "Wǔtiāndì" (五天帝 "Five Heavenly Deities"); . "Wǔlǎojūn: (五老君 "Five Olden Lords"); . "Wǔdàoshén" (五道神 "Five Ways God(s)"); . "Xiāntiān Wǔdì" (先天五帝 "Five Deities of the Former Heaven"); . "Wǔsèdì" (五色帝 "Five Colors' Deities"). In some works they are conceptualized as a single deity, the "Great Deity the Heavenly King" (天皇大帝 "Tiānhuáng Dàdì)" or "Highest Deity of the Vast Heaven" (昊天上帝 "Hàotiān Shàngdì"), which are therefore other epithets for the supreme God of Heaven. Huangdi—Yellow Deity Main article: Yellow Emperor Further information: Yellow God theology "Huángdì" (黄帝 "Yellow Emperor" or "Yellow Deity"), also called "Huángshén" (黄神 "Yellow God"), is another name of the supreme God in Chinese traditions, associated to the northern culmen of the sky and the Big Dipper (or Great Chariot, or Ursa Major) in particular, and with the power of the "wu" (巫 shamans). He also is known as a human culture hero and progenitor, as "Xuānyuán" (轩辕 "Chariot Shaft"), "Xuānyuánshì" (轩辕氏 "Master of the Chariot Shaft"), or "Xuānyuán Huángdì" (轩辕黄帝 "Yellow Deity of the Chariot Shaft"), and as a cosmological symbol as "Zhōngyuèdàdì" (中岳大帝 "Great Deity of the Central Peak"). He represents the essence of earth and the Yellow Dragon (黄龙 "Huánglóng"). The character 黄, "huáng," for "yellow," also means, by homophony and shared etymology with 皇 "huáng," "august," "creator" and "radiant," attributes of the supreme God. He is the deity who shapes the material world (地 "Dì"), the creator of the "Huaxia" civility, of marriage and morality, language and lineage, and primal ancestor of all the Chinese. In the cosmology of the Wufang Shangdi his astral body is Saturn, but he is also identified as the Sun God, and with the star Regulus (α Leonis) and constellations Leo and Lynx, of which the latter is said to represent the body of the Yellow Dragon. He corresponds to the "Huángshén Běidǒu" (黄神北斗 "Yellow God of the Northern Dipper"), of whom in certain historical sources he is described as the human form making an ontological distinction between the two. For instance, according to a definition given by apocryphal texts related to the "Hétú" 河圖, the Yellow Emperor "proceeds from the essence of the Yellow God of the Northern Dipper," is born to "a daughter of a chthonic deity," and as such he is "a cosmic product of the conflation of Heaven and Earth." The Yellow God is in turn described as the "spirit father and astral double" of the Yellow Emperor. As a human being, the Yellow Emperor is said to have been the fruit of a virginal birth, as his mother Fubao was impregnated by a radiance ("yuanqi," "primordial pneuma"), a lightning, which she saw encircling the Northern Dipper (Great Chariot, or Ursa Major), or the celestial pole, while she was walking in the countryside. She delivered her son after 24 months on the mount of Shou (Longevity) or mount Xuanyuan, after which he was named. Through his human side, he was a descendant of 有熊氏 "Yǒuxióng," the lineage of the Bear—another reference to the Ursa Major. Scholar John C. Didier has studied the parallels that the Yellow Emperor's mythology has in other cultures, deducing a plausible ancient origin of the myth in Siberia or in north Asia. In older accounts, the Yellow Emperor is identified as a deity of light (and his name is explained in the "Shuowen Jiezi" to derive from "guāng 光," "light") and thunder, and as one and the same with the "Thunder God" (雷神 "Léishén"), who in turn, as a later mythological character, is distinguished as the Yellow Emperor's foremost pupil, such as in the "Huangdi Neijing." Huangdi represents the hub of creation, the axis mundi (Kunlun) that is the manifestation of the divine order in physical reality, opening the way to immortality. As the deity of the center of the four directions, in the "Shizi" he is described as "Yellow Emperor with Four Faces" (黄帝四面 "Huángdì Sìmiàn"). The "Four-Faced God" or "Ubiquitous God" (四面神 "Sìmiànshén") is also the Chinese name of Brahma. Huangdi is the model of those who merge their self with the self of the universal God, of the ascetics who reach enlightenment or immortality. In Sima Qian's description of the Five Deities it is important to note that the Yellow Emperor was portrayed as the grandfather of the Black Emperor of the north who personifies as well the pole stars, and as the tamer of the Red Emperor, his half-brother, who is the spirit of the southern populations known collectively as Chu in the Zhou dynasty. Cangdi—Bluegreen Deity "Cāngdì" (蒼帝 "Green Deity" or "Green Emperor") or "Cāngshén" (蒼神 "Green God"), also known as "Qīngdì" (青帝 "Blue Deity" or "Bluegreen Deity") or "Qīngshén" (青神 "Bluegreen God"), and cosmologically as the "Dōngdì" (东帝 "East Deity") or "Dōngyuèdàdì" (东岳大帝 "Great Deity of the Eastern Peak," which is Mount Tai), is the manifestation of the supreme God associated with the essence of wood and spring, for which he is worshipped as the god of fertility. The Bluegreen Dragon (青龙 "Qīnglóng") is both his animal form and constellation, and as a human he was "Tàihào" 太昊. His female consort is the goddess of fertility Bixia. His astral body is Jupiter. Heidi—Black Deity Main article: Heidi (god) "Hēidì" (黑帝 "Black Deity" or "Black Emperor") or "Hēishén" (黑神 "Black God"), also known as the cosmological "Běidì" (北帝 "North Deity") or "Běiyuèdàdì" (北岳大帝 "Great Deity of the Northern Peak"), and identified as "Zhuānxū" (颛顼), today frequently worshipped as "Xuánwǔ" (玄武 "Dark Warrior") or "Zhēnwǔ" (真武), is the manifestation of the supreme God associated with the essence of water and winter. His animal form is the Black Dragon (玄龙 "Xuánlóng," literally "Dark Dragon" or "Mysterious Dragon") and his stellar animal is the tortoise-snake. His astral body is Mercury. Chidi—Red Deity "Chìdì" (赤帝 "Red Deity" or "Red Emperor") or "Chìshén" (赤神 "Red God"), also known as the "Nándì" (南帝 "South Deity") or "Nányuèdàdì" (南岳大帝 "Great Deity of the Southern Peak"), as a human was "Shénnóng" (神农 "Farmer God" or "Plowing God"), who is also the same as "Yándì" (炎帝 "Flame Deity" or "Fiery Deity"), a function occupied by different gods and god-kings in mytho-history. Shennong is also one of the Three Patrons, specifically the patron of humanity (人皇 "Rénhuáng"), and the point of intersection of the Three Patrons and Huangdi. He also is associated with "Chīyóu" (蚩尤), the god of some southern peoples, in both iconography and myth, as both Shennong Yandi and Chiyou fought against the Yellow Emperor, although Chiyou is traditionally considered more violent and has the horns of a fighting bull, while Shennong Yandi is more peaceful and has the horns of a plowing buffalo. He is the manifestation of the supreme God associated with the essence of fire; his animal form is the Red Dragon (朱龙 "Zhūlóng") and his stellar animal is the phoenix. He is the god of agriculture, animal husbandry, medicinal plants and market. In broader conceptualisation, he is the god of science and craft, and the patron of doctors and apothecaries. His astral body is Mars. Baidi—White Deity "Báidì" (白帝 "White Emperor" or "White Deity") or "Báishén" (白神 "White God"), also known as the "Xīdì" (西帝 "West Deity") or "Xīyuèdàdì" (西岳大帝 "Great Deity of the Western Peak"), as a human was Shǎohào (少昊), and he is the manifestation of the supreme God associated with the essence of metal and autumn. His animal form is the White Dragon (白龙 "Báilóng") and his stellar animal is the tiger. His astral body is Venus. Contrast between the Red and the Yellow Deities In mythology, Huangdi and Yandi fought a battle against each other; and Huang finally defeated Yan with the help of the Dragon (the controler of water, who is Huangdi himself). This myth symbolizes the equipoise of yin and yang, here the fire of knowledge (reason and craft) and earthly stability. "Yan" 炎 is flame, scorching fire, or an excess of it (it is important to notice that graphically it is a double 火 "huo," "fire"). As an excess of fire brings destructio...
  46. Title: 軒轅 - Asian Data Entry, Batch: 1160204, Entry: 034
    Publication: Name: https://familysearch.org/ark:/61903/2:1:3QZR-CNY;
  47. Title: 선산류씨세보 善山柳氏世譜; ark:/61903/3:1:3Q9M-C95B-G99Q-V?i=577&cat=1918313
    Publication: Name: https://familysearch.org/ark:/61903/3:1:3Q9M-C95B-G99Q-V;
  48. Title: Family tree of ancient Chinese emperors
    Publication: Name: http://en.wikipedia.org/wiki/Family_tree_of_ancient_Chinese_emperors;
  49. Title: Wikiwand: Chinese folk religion
    Author: From Wikipedia, the free encyclopedia
    Publication: Name: https://www.wikiwand.com/en/Chinese_folk_religion;
    Note: Chinese folk religion also known as "popular religion," is a polyphyletic term used to describe the diversity of practices in areas generally termed "religion," of persons of Chinese heritage, including the Chinese diaspora. Vivienne Wee described it as "an empty bowl, which can variously be filled with the contents of institutionalized religions such as Buddhism, Taoism, Confucianism, the Chinese syncretic religions, or even Christianity (Catholic) and Hinduism." This may include the veneration of forces of nature and ancestors, exorcism of harmful forces, and a belief in the rational order of nature, the universe and reality that can be influenced by human beings and their rulers, as well as spirits and gods. Worship is devoted to a multiplicity of gods and immortals (神 "shén"), who can be deities of phenomena, of human behaviour, or progenitors of lineages. Stories regarding some of these gods are collected into the body of Chinese mythology. By the 11th century (Song period), these practices had been blended with Buddhist ideas of karma (one's own doing) and rebirth, and Taoist teachings about hierarchies of gods, to form the popular religious system which has lasted in many ways until the present day. Diversity Ancient Chinese religions have a variety of sources, local forms, founder backgrounds, and ritual and philosophical traditions. Despite this diversity, there is a common core that can be summarised as four theological, cosmological, and moral concepts: "Tian" (天), Heaven, the transcendent source of moral meaning; "qi" (氣), the breath or energy that animates the universe; "jingzu" (敬祖), the veneration of ancestors; and "bao ying" (報應), moral reciprocity; together with two traditional concepts of fate and meaning: "ming yun" (命運), the personal destiny or burgeoning; and "yuan fen" (緣分), "fateful coincidence," good and bad chances and potential relationships. Yin and yang (陰陽) is the polarity that describes the order of the universe, held in balance by the interaction of principles of growth ("shen") and principles of waning ("gui"), with "yang" ("act") usually preferred over "yin" ("receptiveness") in common religion. "Ling" (靈), "numen" or "sacred," is the "medium" of the two states and the inchoate order of creation. The present-day governments of both China and Taiwan as well as the imperial dynasties of the Ming and Qing tolerated village popular religious cults if they bolstered social stability but suppressed or persecuted those that they feared would undermine it. After the fall of the empire in 1911, governments and elites opposed or attempted to eradicate the ancient Chinese religion in order to promote "modern" values, and many condemned "feudal superstition." These conceptions of the ancient Chinese religion began to change in Taiwan in the late 20th century and in mainland China in the 21st. Many scholars now view folk religion in a positive light. In recent times the ancient Chinese religion is experiencing a revival in both China and Taiwan. Some forms have received official understanding or recognition as a preservation of traditional ancient Chinese culture, such as Mazuism and the Sanyi teaching in Fujian, Huangdi worship, and other forms of local worship, for example the Longwang, Pangu or Caishen worship. Terminology Ancient Chinese "popular religion" or "folk religion" or "folk belief" have long been used to indicate the local and communal religious life and complexities of Han local indigenous cults of China in English-language academic literature, though the Chinese language historically has not had a concept or overarching name for this. In Chinese academic literature and common usage "folk religion" (民間宗教 "mínjiān zōngjiào") refers to specific organized folk religious sects. "Folk beliefs" (民間信仰 "mínjiān xìnyǎng") is a technical term with little usage outside the academia, in which it entered into usage at first among Taiwanese scholars from Japanese language during Japan's occupation (1895–1945), and later between the 1990s and the early 21st century among mainland Chinese scholars. With the rise of the study of traditional cults and the creation of a government agency to give legal status to this religion, intellectuals and philosophers in China have proposed the adoption of a formal name in order to solve the terminological problems of confusion with folk religious sects and conceptualize a definite field for research and administration. The terms that have been proposed include "Chinese native religion" or "Chinese indigenous religion" (民俗宗教 "mínsú zōngjiào"), "Chinese ethnic religion" (民族宗教 "mínzú zōngjiào"), or also simply "Chinese religion" (中華教 "Zhōnghuájiào") viewed as comparable to the usage of the term "Hinduism" for Indian religion, and "Shenxianism" (神仙教 "Shénxiānjiào," "religion of deities and immortals"), partly inspired by the term "Shenism" (神教 "Shénjiào") that was used in the 1950s by the anthropologist Allan J. A. Elliott. The Qing dynasty scholars Yao Wendong and Chen Jialin used the term "shenjiao" not referring to Shinto as a definite religious system, but to local "shin" beliefs in Japan. Other definitions that have been used are "folk cults" (民間崇拜 "mínjiān chóngbài"),"spontaneous religion" (自發宗教 "zìfā zōngjiào"), "lived (or living) religion" (生活宗教 "shēnghuó zōngjiào"), "local religion" (地方宗教 "dìfāng zōngjiào"), and "diffused religion" (分散性宗教 "fēnsàn xìng zōngjiào"). "Shendao" (神道 "Shéndào," the "Way of the Gods") is a term already used in the Yijing referring to the divine order of nature. Around the time of the spread of Buddhism in the Han period (206 BCE–220 CE), it was used to distinguish the indigenous ancient religion from the imported religion. Ge Hong used it in his "Baopuzi" as a synonym for Taoism. The term was subsequently adopted in Japan in the 6th century as "Shindo," later "Shinto," with the same purpose of identification of the Japanese indigenous religion. In the 14th century, the Hongwu Emperor (Taizu of the Ming dynasty, 1328–1398) used the term "Shendao" clearly identifying the indigenous cults, which he strengthened and systematized. "Chinese Universism," not in the sense of "universalism," that is a system of universal application, that is Tian in Chinese thought, is a coinage of Jan Jakob Maria de Groot that refers to the metaphysical perspective that lies behind the Chinese religious tradition. De Groot calls Chinese Universism "the ancient metaphysical view that serves as the basis of all classical Chinese thought. ... In Universism, the three components of integrated universe—understood epistemologically, "heaven, earth and man," and understood ontologically, "Taiji (the great beginning, the highest ultimate), yin and yang"—are formed." In 1931 Hu Shih argued that "Two great religions have played tremendously important roles throughout Chinese history. One is Buddhism which came to China probably before the Christian era but which began to exert nation-wide influence only after the third century A.D. The other great religion has had no generic name, but I propose to call it Siniticism. It is the native ancient religion of the Han Chinese people: it dates back to time immemorial, over 10,000 years old, and includes all such later phases of its development as Moism, Confucianism (as a state religion), and all the various stages of the Taoist religion." Attributes Contemporary Chinese scholars have identified what they find to be the essential features of the ancient (or indigenous—ethnic) religion of China. According to Chen Xiaoyi 陳曉毅 local indigenous religion is the crucial factor for a harmonious "religious ecology" (宗教生態), that is the balance of forces in a given community. Professor Han Bingfang 韓秉芳 has called for a rectification of distorted names (正名). Distorted names are "superstitious activities" (迷信活動) or "feudal superstition" (封建迷信), that were derogatorily applied to the indigenous religion by leftist policies. Christian missionaries also used the propaganda label "feudal superstition" in order to undermine their religious competitor. Han calls for the acknowledgment of the ancient Chinese religion for what it really is, the "core and soul of popular culture" (俗文化的核心與靈魂). According to Chen Jinguo 陳進國, the ancient Chinese religion is a core element of Chinese cultural and religious self-awareness (文化自覺, 信仰自覺). He has proposed a theoretical definition of Chinese indigenous religion in "three inseparable attributes" (三位一體), apparently inspired to Tang Junyi's thought: . substance ("tǐ" 體): religiousness ("zōngjiào xìng" 宗教性); . function ("yòng" 用): folkloricity ("mínsú xìng" 民俗性); . quality ("xiàng" 相): Chineseness ("Zhōnghuá xìng" 中華性). Characteristics See also: Chinese creation myth and Chinese spiritual world concepts Diversity and unity Ancient Chinese religious practices are diverse, varying from province to province and even from one village to another, for religious behaviour is bound to local communities, kinship, and environments. In each setting, institution and ritual behavior assumes highly organized forms. Temples and the gods in them acquire symbolic character and perform specific functions involved in the everyday life of the local community. Local religion preserves aspects of natural beliefs such as totemism, animism, and shamanism. Ancient Chinese religion pervades all aspects of social life. Many scholars, following the lead of sociologist C. K. Yang, see the ancient Chinese religion deeply embedded in family and civic life, rather than expressed in a separate organisational structure like a "church," as in the West. Deity or temple associations and lineage associations, pilgrimage associations and formalised prayers, rituals and expressions of virtues, are the common forms of organisation of Chinese religion on the local level. Neither initiation rituals nor official membership into a church organization separate from one person's native identity are mandatory in order to be in...
  50. Title: Legacy NFS Source: 姬轩辕 - Published information: birth-name: 姬轩辕
    Note: Published information: birth-name: 姬轩辕 Published information: male Published information: birth: 2708 BC; Xinzheng Xian, Zhengzhou Shi, Henan, China Published information: death: 2598 BC; China
    Page: Migrated from user-supplied source citation: urn:familysearch:source:3245312440
  51. Title: Legacy NFS Source: 公孫 軒轅 - School record: Family genealogies: birth-name: 姜公孫軒轅
    Author: Electronic document, 維基百科, FAX: sukyiwan@yahoo.com
    Note: School record: Family genealogies: birth-name: 姜公孫軒轅 School record: Family genealogies: male School record: Family genealogies: birth: before 2700 BC; Shaanxi, China
    Page: Migrated from user-supplied source citation: urn:familysearch:source:3244676116
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