Huy Đức Đến Thắp Nhang Ở Tượng Đức Thánh Trần.
https://youtu.be/9N_bBecswGU
Sự lãnh đạo của Đức Thánh Trần Hưng Đạo của Việt Nam
Dưới sự lãnh đạo của Đức Thánh Trần Hưng Đạo, Việt Nam là một nước duy nhất đã thắng quân Mông cổ, ỏ một đỉnh hiển hách nhất đã bách chiến bách thắng đã cùng đoàn quân cưỡi ngựa thống lãnh toàn cõi nước Tung quốc, vượt tới tận nam Á châu, qua nước nước Nga đến Ba Lan và Đức ở châu Âu.
.....................
Đức Thánh tổ Trần Hưng Đạo, Đại Đế thần tướng Việt Nam đã đánh đuổi quân Mông Nguyên ra khỏi bờ cõi và đã toàn thắng nhưng ngài đã cho rằng việc chiến thắng đó đã lấy mất rất nhiều sư sống của cả hai bên, Trong lương tâm, ngài cho là không có gì để hãnh diện và rất thương cảm cho phần đời của người lính hai bên đã mất.
Sau cuộc chiến, đức Thánh Trần đã trở về chốn quê nhà sống một đời sống khiêm nhường và bình thường và cấm con cháu của ngài tham gia làm lãnh đạo. Ngài muốn chắc chắn rằng, dòng dõi của nhà Trần của ngài sống yên ổn như một nông dân trong một làng xã đơn sơ ở Nam Định, và sau 1954, dòng họ con cháu và hậu duệ của nhà Trần đã hiểu ý nghĩa sâu sắc của "quả báo", và họ luôn nghĩ đến Phước cho con cháu sau này.
Những con cháu của Đức Thánh Trần đã sống ở miền nam sau 1954 và đã rời Việt Nam làm lại đời sống ở hải ngoại, họ sống phần nhiều ở tiểu bang California sau 1975. Ngài luôn nhắc nhở con cháu ngài: "Không bao biờ hãnh diện sự chiến thắng trong quân sự, vì đã cướp mất quá nhiều sự sống của những người lính và gia đình của người dân".
The lead of General Tran Hung Dao Vietnam
Under the lead of General Tran Hung Dao Vietnam is the only nation to defeat the Mongols, who at their peak swept out of remote northern Asia on horse cavalry and conquered China, much of Southeast Asia, Russia, and on into present day Poland and Germany.
....................
Duc Thanh To Tran Hung Dao, the Great Viet Nam General who fought back the Mongolians has recognized the win cost too many lives, from both sides, he undertook this sorrow with his own conscience and never felt proud of his victory.
After the war he went back to his hometown to live a humble life and forbade his descendents to follow his step in government. The ensuing blood lines from the Tran family tree have lived out their peaceful normal lives as peasants in the provencial town of Nam Dinh (Southern Settlement) until 1954, because of his understanding of Quả Báo (Karma). He had conducted a good outlet of tranqualities, "Phuoc", for his children of children.
Most of his children came to South Viet Nam after 1954 and left Viet Nam again to settle in California after 1975. "Never feel proud of your victory because it has cost many lives of your soldiers and civilians". He has told his children.
0000000000000000000000000000000000000000000
N10TV đã block Sean Le TV. Vì sao???
https://youtu.be/3qKZDJWGXQo
Ở phút 31:21 Trương Quốc Huy nói: “Chúng ta tất cả dù là người cộng sản hay không cộng sản gì, người Việt Nam với người Việt cộng cũng là người Việt Nam cả. Cái yếu tố pháp lý này là để đối đầu với Trung cộng. Cái quan trọng là gì, cái quyết định nó nằm ở đâu, nó nằm ở trong cái chính quyền cộng sản Việt Nam đang cai trị đất nước [họ không chấp nhận sự thật đó] thì cái yếu tố pháp lý quốc tế để chúng ta đấu tranh để lấy lại biển đảo Việt Nam còn xa lắm."
Ở phút 31:01 Trương Quốc Huy nói: Mình phải chấp nhận cái sự thật.
33:10 Trương Quốc Huy đã nói: Mình không thể lấy lại cái quốc gia đã mất nhưng mình sẽ bảo vệ cái lãnh thổ của nước mình. Cái đó là hai cái chuyện hoàn toàn khác nhau. Người Việt Nam khác người Việt cộng.
Trương Quốc Huy đã nói: Mình không lấy lại cái quốc gia đã mất được. Ở trên thế giới không có cái chuyện viễn vông như vậy. Nhưng cần phải chép lại cái yếu tố VNCH đó để công nhận thể chế VNCH, không phải công nhận một nước VNCH mà công nhận thể chế VNCH để có cái tài liệu, có con người, có nhân chứng để mà đấu tranh pháp lý với Trung cộng trong vấn đề thưa kiện chủ quyền của Biển Đông, quan trọng là nhà cầm quyền Việt Nam có chịu làm hay không.
■ Hồi đáp về câu nói của TQH:
Mình không lấy lại cái quốc gia đã mất được. Ở trên thế giới không có cái chuyện viễn vông như vậy. (TQH)
Lấy lại được quốc gia đã bị mất, lấy lại được chứ sao không TQH. Đây nhé:
- Hai ngàn năm trước, tiếng Hebrew là tiếng tử ngữ. Sau ngàn năm, tiếng Hebrew Do Thái trở thành sinh ngữ. Hai ngàn năm trước, Do Thái là người bị mất quốc gia. Hai ngàn năm sau, Do Thái có một quốc gia.
- Gia Long đã bị mất nước, nhưng sau đó Gia Long đã lấy lại đất nước và mở mang thêm để chúng ta ngày nay có Hoàng Sa và Trường Sa.
Trương Quốc Huy nói:
Nhưng cần phải chép lại cái yếu tố VNCH đó để công nhận thể chế VNCH, không phải công nhận một nước VNCH mà công nhận thể chế VNCH để có cái tài liệu, có con người, có nhân chứng để mà đấu tranh pháp lý với Trung cộng trong vấn đề thưa kiện chủ quyền của Biển Đông, quan trọng là nhà cầm quyền Việt Nam có chịu làm hay không.
<
- Philippie đã lấy pháp lý để lấy lại đảo từ Trung cộng, và Philippie đã thắng pháp lý trên tòa án Quốc Tế, nhưng Trung cộng không trả, làm gì được nhau. Không lấy pháp lý để đòi biển đảo, mà phải lấy họng súng và lá gan để lấy lại biển đảo.
Có phải văn hóa Việt Nam đã bị đánh cắp?
Người Việt Nam (hoặc Baiyue) có nên yêu cầu trả lại sự thật không?
Culture been stolen? Should the Vietnamese (or Baiyue) claim for?
Has the Vietnamese culture been stolen?
Tùng Tùng Soong
https://youtu.be/r64AXAM3_DE
Bách Việt không phải là một nền văn minh hay văn hóa đồng nhất, tại vì trong các khu vực này từng có bốn nên văn minh cổ đại và bốn nên văn minh này không có tổ tiên giống nhau. Theo ký lục của sử ký, văn minh cổ đại nhất là Sở.
Tổ tiên của Sở là Chuyên Húc 4000 BC.
Tổ tiên của Ngô là Chu thái Vương 2,500 BC.
Tổ tiên của Việt là Vũ 4000 BC.
Tổ tiên của Âu Lạc là Thần Nông.
* Nguồn gốc của văn minh Trung Hoa là do Hai thị tộc Thần Nông và Hiên Viên tạo nên.
Thời đại của hai vị này không bằng nhau.
Thời Hiên Viên, thì sự thống trị của Thần Nông đã qua khoảng hơn 500 năm, nghĩa là sau 520 năm thì thời đại Thần Nông bắt đầu suy yếu, chư hầu đánh nhau, Hiên Viên thay thế dòng Thần Nông Đế Viêm và Hiên Viên trở thành Hoàng Đế sau khi đánh bại Đế Lai và Si Vưu, Đế Du Võng là Đế cuối cùng của dòng Thần Nông ở Thái Sơn.
Hoàng Đế sinh ra Chuyên Húc.
Chuyên Húc sinh ra Cổn.
Cổn sinh ra vũ. Vũ sáng lập triều Hạ.
Sau triều Hạ là triều Thương.
Sau triều Thương là triều Chu.
Vũ sinh ra Khải
Bách Việt không phải là tên gọi của một nền văn minh hay văn hóa nào đó, mà nó chỉ là tên gọi của một khu vực mà người dân sinh sống ở khu vực đó.
Nguồn gốc của tên “Bách Việt”.
Sự có mặt sớm nhất của tên Bách Việt là trong sách sử ký “Lã Thị Xuân Thu”:
Giang Hán Chi Nam, Bách Việt Chi Tế.
Ở phía nam sông Trường Giang và Hán Thủy, ở giữa bên Bách Việt.
Tại sao tôi phiên dịch là “ở giữa bên Bách Việt”?
Tại vì Bách Việt thực sự mang ý nghĩa là “Trăm Việt”, tức là “các Việt”.
Bách Việt là chỉ nhiều khu vực chia cách ở phía nam sông Trường Giang và Hán Thủy, ví dụ:
Ngô Việt, đây là Đông Việt, đây là Mân Việt, đây là Dương Việt, đây là Nam Việt, đây là Tây Việt, và cuối cùng là Âu Việt và Lạc Việt.
Thứ nhất: Tổ tiên là Thần Nông. Thần Nông sớm hơn thị tộc của Hoàng Đế (Hiên Viên Hoàng Đế) 520 năm, vì thời đại trước của Hoàng Đế là do Thần Nông thống trị.
Thứ hai: Tổ tiên của văn minh Sở và Việt là Hoàng Đế, tại vì Hoàng Đế là cha ông của Chuyên Húc và Vũ.
Thứ ba: Ngô, tổ tiên là Chu Thái Vương.
Tổ tiên triều Chu là Khí, không biết bố của Khí là ai. Tức là một trong các nhà của triều Chu.
Còn tổ tiên của triều Chu không phải là Hoàng Đế.
Tổ tiên của triều Chu có tên là Khí. Mẹ của khí là vợ của Cao Tân, Cao Tân là cháu của Hoàng Đế, nhưng bố của Khí không phải là Cao Tân.
Mẹ Khí sinh ra Khí (Thánh Gióng?) không biết bố Khí là ai.
Nơi mà càng cách xa Trung Nguyên thì thời đại tổ tiên của nó càng cổ xưa.
Âu Lạc cách xa nhất, tổ tiên là xưa nhất, tức là Thần Nông.
1. Âu Lạc
~ Thần Nông
2. Sở và Việt
~ Hoàng Đế
3. Ngô
~ Triều Chu = Chu thái Vương
------------------------------
Theo sự khám phá của các nhà khảo cổ học ở Trung Quốc đã chỉ ra một cách rõ ràng là:
Nền văn minh của Trung quốc bắt đầu ở phương Nam, không phải ở phương bắc. Nguyên do là khi so sánh các di tích 3,000 năm trước các di tích dọc bên sông Trường Giang có tỷ lệ sử dụng đất nhiều hơn và có lịch sử lâu dài hơn các di tích dọc bên sông Hoàng Hà.
Thế thì có một điều kỳ lạ, đó là -- vì tương truyền Hoàng Đế là thị tộc ở bên Hoàng Hà, bởi vì trước Hoàng Đế, còn có Thần Nông; cho nên chúng ta còn có giả định rằng -- Thần Nông chính là thị tộc của các di tích dọc trên sông Trường Giang!
Giả định này có thể được củng cố bởi các lý do sau đây:
- Dấu vết nghề nông sớm nhất được phát giác ở bên sông Trường Giang.
- Kỹ thuật trồng lúa là từ Trường Giang lưu truyền đến khu vực Bách Việt, bao gồm Âu Lạc.
Tương truyền Thần Nông là người sáng tạo kỹ thuật trồng trọt. Cho nên, chúng ta cũng có thể giả định rằng
-- Nguồn gốc của văn minh Việt Nam ít nhất về kỹ thuật trồng lúa là từ văn minh của thị tộc Thần Nông ở bên Trường Giang nó là một văn minh sớm hơn Hoàng Đế.
Trước hết, tuy nghề nông bắt nguồn tư khu vực Trường Giang, nhưng đồ đồng lại được khai quật ở khu vực Hoàng Hà nhiều hơn và phát triển hơn, Nên lưu ý một điều – theo xu hướng nghiên cứu chủ đạo của phương Tây kỹ thuật luyện kim của Trung Quốc là ngoại lai từ Tây Á, mà khu vực Hoàng Hà chính là con đường liên kết Tây Á và Đông Á, tức là kỹ thuật luyện kim chắc chắn du nhập vào văn minh ở bên Hoàng Hà trước tiên sau đó mới lưu truyền đến khu vực Trường Giang.
Theo ký lục của sử liệu, Hoàng Đế là thị tộc ở bên Hoàng Hà, vì vậy, chúng ta có thể đưa ra một giả thuyết – Hoàng Đế là thị tộc đầu tiên ở Trung quốc đem vào kỹ thuật luyện kim từ Tây Á cho nên họ có ưu thế trong chiến tranh vì có thể chế tạo vũ khí bằng đồng còn thị tộc khác mới chỉ có thể chế tạo vũ khí bằng đá, điều đó có thể giải thích được ‘tại sao Hoàng Đế có thể thay thế Thần Nông, để trở thành bá vương của các thị tộc’.
Và sau đó, con cháu của Hoàng Đế trở thành tổ tiên của văn minh Sở và Việt và người thừa kế của Thần Nông chỉ còn văn minh Âu Lạc.
Vẫn chưa hết, con cháu của Hoàng Đế sáng lập triều Hạ, triều Hạ bị triều Thương thay vị.
Triều Thương bị triều Chu thay vị.
Chú ý:
Triều Chu - - Tổ tiên của cả triều Thương và Chu không phải là Hoàng Đế.
Tổ tiên của triều Chu là Khí, mẹ Khí giẫm dấu chân lạ mới sinh ra Khí, không biết bố khí là ai.
Triều Thương - - Tổ tiên của triều Thương là Khế, tương tự như Khí, mẹ Khế nuốt một vật lạ mới sinh ra Khế, không biết bố Khế là ai,
Nhưng dựa vào sự khám phá của khảo cổ học thì người Thương và người Chu thực ra cùng là một thị tộc giống nhau vì họ cùng nhau tham gia nghi lễ thờ cúng. Nói chung, tổ tiên của họ là giống nhau.
Theo khảo cổ học, chúng ta thấy rằng:
Trước triều Thương là nhà Hạ, không có dấu vết sử dụng chiến xa và chiến mã. Theo nghiên cứu của phương Tây, kỹ thuật chiến xa và chiến mã là bắt đầu tư Trung Á.
Nghĩa là -- người triều Thương và người triều Chu là dân tộc gốc du mục, họ là người đầu tiên hấp thu kỹ thuật sử dụng chiến xa và chiến mã từ Trung Á, cho nên họ mới có khả năng thay thế con cháu Hoàng Đế, tức là Triều Hạ.
Trong đó, con cháu của triều Chu trở thành tổ tiên của văn minh Ngô. Ngô là con cháu triều Chu.
Tại sao ở khu vực Bách Việt, nơi mà càng cách xa với Trung Nguyên thì thời đại tổ tiên của nó càng cổ xưa? Nơi mà càng gần với Trung Nguyên thì thời đại tổ tiên của nó càng gần?
>> Triều đại càng gần Trung Nguyên thì triều đại đó có nhiều khả năng bị thay thế.
>> Triều đại càng xa Trung Nguyên thì triều đại đó có ít khả năng bị thay thế.
• Vì từ cổ xưa. Trung nguyên là một vị trí luôn bị ngoại tộc xâm nhập và chiếm lĩnh, do đó văn minh ở vị trí mà càng gần với trung nguyên thì càng có nhiều khả năng bị ngoại tộc thay thế, ngược lại, những văn minh ở vị trí mà càng cách xa với trung nguyên thì càng ít khả năng bị ngoại tộc thay thế.
So sánh với văn minh Việt, Ngô và Sở… Việt Nam/Lạc Việt là chỗ cách xa nhất với trung nguyên, cho nên văn minh Âu Lạc mới có thể gìn giữ được những ký ức xa xưa nhất về tổ tiên, vẫn ghi nhớ được nguồn gốc của mình.
Tóm lại, nguồn gốc của văn hóa Việt Nam là Thần Nông, nhưng bây giờ bị Trung Quốc cũng tự xưng nguồn gốc của mình ngoài Hoàng Đế ra, còn bao gồm Thần Nông nữa. Trong khi, Việt Nam là nền văn minh rực rỡ thừa kế Thần Nông duy nhất. Thế nhưng, Trung quốc tự xưng 'tổ tiên của mình là Hoàng Đế bao gồm cả Thần Nông'* là một hành vi ăn cắp văn hóa Việt Nam.
* Viêm-Hoàng tử tôn Yan Huang Zisun
Yan Huang Zisun - 炎黃子孫; lit. 'Descendants of Yan[di] and Huang[di]')
......
Sở ☛ tổ tiên của Sở là Chuyên Húc 4000 BC.
Ngô ☛ tổ tiên là Chu Thái Vương 2,500 BC.
Việt ☛ tổ tiên là Vũ 4000 BC.
Âu Lạc ☛ tổ tiên là Thần Nông.
Nguồn gốc của văn minh Trung Hoa là do Hai thị tộc tạo nên đó là Thần Nông và Hiên Viên.
Nhưng thời đại của hai vị này không bằng nhau.
Thời trị vì của Thần Nông sau 520 năm bắt đầu suy yếu, chư hầu đánh nhau, thời Hiên Viên trở nên mạnh hơn và thay thế thống trị con cháu Thần Nông, Hoàng Đế trở thành bá Vương lớn nhất vùng Trung Nguyên. Hiên Viên tức là Hoàng Đế.
Sau đó Hoàng Đế sinh ra Chuyên Húc.
Chuyên Húc sinh ra Cổn.
Cổn sinh ra vũ. Vũ sáng lập triều Hạ.
Sau triều Hạ là triều Thương.
Sau triều Thương là triều Chu.
Việt Nam là nền văn minh rực rỡ thừa kế Thần Nông duy nhất Thế nên, Trung quốc tự xưng 'tổ tiên của mình là Hoàng Đế bao gồm cả Thần Nông'* là một hành vi ăn cắp văn hóa Việt Nam.
======================
Given Zhong Yuan has always been the place that being invaded and conquered by foreign people,
therefore the region closer to it is more possible to be replaced by the foreign people, in contrast,
the civilization that is farther from it is less possible to be replaced by the foreign people.
Comparing the civilizations of Yue, Chu and Wu, Vietnam is the place farthest to Zhong Yuan,
therefore the Ou Luo civilization could keep the oldest memory of their ancestor.
Basically, the origin of Vietnamese culture is Shen Nong,
and now China has claimed that its origin includes Huang Di and Shen Nong.
But as we have seen, in China there was none of the splendid civilization descending from Shen Nong directly,
Vietnam is the only splendid civilization descending from Shen Nong,
therefore my opinion is that China’s claim of Shen Nong is its ancestor is an act of stealing the Vietnamese culture.
Thiên hạ cho rằng Trung Nguyên/Zhong Yuan luôn là nơi bị xâm chiếm và chinh phục bởi người nước ngoài, do đó khu vực gần hơn có thể bị thay thế bởi người nước ngoài, ngược lại, nền văn minh ở xa hơn thì ít có thể bị thay thế bởi người nước ngoài.
So sánh các nền văn minh của Việt, Sở, Ngô và Lạc Việt Nam/Yue, Chu và Wu, Lạc Việt Nam, thì Lạc Việt (Việt Nam) là nơi xa nhất so với Trung NguyênZhong Yuan, do đó, nền văn minh Âu Lạc Ou Luo có thể lưu giữ ký ức lâu đời nhất về tổ tiên của họ. Về căn bản, nguồn gốc và thủy tổ của văn hóa Việt Nam là Thần Nông/Shen Nong, và bây giờ Trung Quốc đã tuyên bố rằng nguồn gốc của họ bao gồm Hoàng Đế và Thần Nông/Hoàng Di và Shen Nong.
Nhưng như chúng ta đã thấy, ở Trung Quốc không có nền văn minh lộng lẫy nào trực tiếp xuất phát từ Thần Nông. Việt Nam là nền văn minh lộng lẫy duy nhất có nguồn gốc từ Thần Nông/Shen Nong, do đó ý kiến của tôi là -- sự tuyên bố của Trung Quốc đối với Thần Nông/Shen Nong là tổ tiên của Trung quốc là một hành động đánh cắp văn hóa Việt Nam.
Cả tiếng Việt và tiếng Quảng Đông đều là tiếp thu từ ngữ gốc Hán trong thời Triều Đường, tức cả hai đều nói chữ Hán bằng Đường âm, nếu không phải chữ Hán Việt thì tiếng Việt và tiếng Quảng Đông nghe không giống nhau.
Từ cổ xưa, con đường thương mại ở Đông Nam Á thực ra bao gồm Quảng Đông và Phúc Kiến là lãnh thổ quốc gia ven biển, cho nên người dân ở Quảng Đông và Phúc Kiến có liên kết với người Đông Nam Á nhiều hơn người dân ở lục địa đất liền bên trong Trung quốc.
Both Vietnamese and Cantonese were chinese words during the Tang Dynasty, i.e. both spoke Chinese words in Tang yin, if not Chinese characters, Vietnamese and Cantonese do not sound the same.
Ancient trade routes in Southeast Asia actually included Guangdong and Fujian, so people in Guangdong and Fujian were more associated with Southeast Asians than people in land inside China.
Có một giả thuyết nói rằng văn minh Thục là do người di dân từ Mesopotamia (Tây Á) sáng tạo, khi đó kỹ thuật Tây Á rất phát triển, cho nên có lẽ là người Âu Lạc cũng thâu thập một số kỹ thuật của Tây Á qua nước Thục.
Nam Việt tuy thuần phục nhà Hán nhưng địa vì của nó giống như chư hầu, và trong thời Hán Vũ Đế có chính sách “cắt phiên”, tức là tiêu diệt các chư hầu, bao gồm các phiên vương họ Lưu, cho nên Nam Việt cũng bị tiêu diệt.
Cả tiếng Việt và tiếng Quảng Đông đều là tiếp thu từ ngữ gốc Hán trong thời Triều Đường, tức cả hai đều nói từ Hán bằng Đường âm, nếu không phải chữ Hán Việt thì tiếng Việt và tiếng Quảng Đông nghe không giống nhau. Tiếng phổ thông là tiếng Mãn Châu hào nhập tiếng Hán tạo nên, là “Thanh âm” *“Thanh âm” = Manchu sound.
Từ cổ xưa con đường thương mại ở Đông Nam Á thực ra bao gồm Quảng Đông và Phúc Kiến, cho nên người dân ở Quảng Đông và Phúc Kiến có liên kết với người Đông Nam Á nhiều hơn người dân ở đất bên trong Trung quốc.
Hy vọng bạn có thể mãn nguyện với giải đáp của tôi 😊.
--------------------
Lĩnh Nam quốc thời Hai Bà Trưng trong sử Việt là lấy tên theo dãy núi Ngũ Lĩnh vậy!
TD tao
2 hours ago
Trung Quốc đốt pho sử của ta, để dễ xuyên tạc lịch sử và mục đích muốn chiếm văn hóa Bách Việt lẫn đồng hóa người Việt.
Người tính không bằng trời tính, khoa học tiên tiến phân tích adn, DNA. Hán Hết chối, hết chạy.
Hán giờ có nhiều loại Hán lắm, Hán bắc Dương Tử nó khác và Hán nam Dương Tử (gốc Bách Việt) khác và tôi cam đoan!
Hán nam Dương Tử nó cũng ko khác gì người Việt mình đâu, gần như cùng một chủng tộc, Hán giờ nó bao gồm một chủng tộc cực lớn chứ ko phải dân hoa hạ như xưa kia.
Hoa hạ xưa chỉ khoảng 40%,
Bách Việt 40% và 20% là Tam Miêu
Thái tử Sin TV
1 hour ago
Hán phương Nam có gốc là Bách Việt, họ bị Hán hóa tư tưởng, điển hình là Tôn Trung Sơn Tôn Dât Tiên và nhà văn Kim Dung.
@Thái tử Sin TV bây giờ họ nhận họ là người Hán hay gì đó là quyền của họ, ko nển chê trách họ là người Bách Việt mà mât gốc, tuy là người Hán nhưng có sự phân biệt bắc nam, tuy có thể họ gần gũi với mình nhưng về dân tộc thì vẫn khác với mình, chỉ tiếc là nếu trc kia mình mạnh hơn một xíu, thì mình với họ giờ có thể là một nước thì ngon quá, mạnh quá.
Hán tộc theo định nghĩa của thế giới là về di truyền, gen, phả hệ, khoa học.
Hán tộc theo đánh tráo khái niệm của trung quốc là Cả thế giới này đều là Hán tộc.
Cái kiểu gen nó ko quan trọng bằng cái đồng nhất văn hóa, trung quốc rất may mắn vì người bắc dương tử/Hoa bắc hay nam dương tử/Hoa nam đều thấm nhuần văn hóa khổng mạnh có sự đồng nhất văn hóa và tập tục thì sự liên kêt về con người, coi như toàn cõi trung quốc là dân tộc hán cũng không sai.
Nếu lấy kiểu gen để phân ra dân tộc này nọ cũng rất khó vì dân tộc này với nọ giao thoa với nhau nên không đồng nhất, kể cả như cùng môt dân tộc, cùng văn hóa, khác nhau chính kiến cũng đánh nhau chí chóe ngay. Một quôc gia, nên đồng nhất văn hóa, văn hóa nó quan trọng hơn cả đồng nhất theo gen.
Thế giới người ta xác định tộc người bằng gen, di truyền, và phả hệ...
Trung quốc thì xác định dân tộc theo AQ hoang tưởng.
- Nếu trung xâm chiếm Triều tiên thì người triêu tiên cũng gọi là Hán vì có cùng văn hóa.
- Trung xâm chiếm nhật bản thì người Nhật cũng được gọi là Hán.
Chỉ có trung quốc là định nghĩa ngược ngạo như vậy!
Với thời hiện đại, dân trí thế giới cao, hội nhập sâu rộng, đa chiều... thì văn hóa trung quốc sẽ trở thành trò cười cho thiên hạ.
Năm 2030 Việt Nam sẽ đem quân thu hồi lại khu vực đó, cứ giữ nước trước đã, chứ lung lay mà đòi chiếm lại, sơ hở thì mấy nước khác chớp thời cơ đánh mình đó.
Người Việt và người Hán không cùng nguồn gốc nhé bạn, không cùng cha cũng chẳng cùng mẹ.
Người Việt là gốc vua Thần Nông lúa nước định cư định canh, người Hán là gốc vua Hiên Viên du mục chăn nuôi gia súc.
Sự kiện bên trên là việc vua Đế Minh thuộc dòng dõi vua Thần Nông phong cho con thứ là Lộc Tục cai quản phương Nam, phía Nam Ngũ Lĩnh, còn cho Thái Tử làm vua phương Bắc, tức vua Đế Nghi. Thời điểm đó tổ tiên người Hán chưa làm chủ Trung Nguyên, vẫn còn ở phía mạn trên của sông Hoàng Hà.
Người Việt thuộc dòng dõi Thần Nông Nam của vua Kinh Dương Vương.
Còn dòng Thần Nông Bắc bị tổ tiên người Hán là bộ tộc Hiên Viên chiếm. Sau gọi là Hoàng Đế tiêu diệt vào thời kỳ Đế Du Võng cầm quyền. Người Hán là con cháu trực hệ của Hiên Viên Hoàng Đế, lối sống và nguồn gốc khác dòng dõi Thần Nông phía Nam của người Việt.
Giống Bách Việt -- 59:25
TÁN GẪU SÁNG THỨ BẢY 25/9/2021
https://youtu.be/3EWX5ybzHeE
Hỏi: Người Việt Nam gốc từ Quảng Đông hay Quảng Đông gốc từ Việt Nam vậy? Nhiều người nói người Quảng Đông gốc người Việt Nam.
TNP Trả lời: Đúng! Người Quảng Đông là gốc người Việt Nam. Trên nguyên tắc chính mà nhiều người vẫn hiểu lầm khi mà Phượng Mai hát Hồ Quảng:
- Ê Phong Tại sao Phượng Mai hát nhạc của Tàu?*
- Họ không hiểu lịch sử!
- Từ phía nam sông Dương Tử/ sông Trường Giang đổ xuống là giống Bách Việt và người Việt ch úng mình là một trong những giống Bách Việt. Còn từ phía Bắc sông Dương Tử/Trường Giang là giống Hoa bắc. đó mới là người Hoa (Tàu). Nhưng vì các thời cuộc trong chiến tranh, nó chiếm lĩnh đất đai, nước Việt mình mất đi hai cái đất Quảng Đông Quảng Tây của mình. Đất Quảng Đông Quảng Tây trước kia thuộc về Lạc Việt, và chúng ta nằm trong giống Bách Việt trong đó có Mân Việt, Dương Việt, Điền Việt, Sơn Việt… nhiều lắm. Ở phía nam sông Dương Tử nó hoàn toàn toàn khác với văn hóa của người Hoa. Một điều nghịch lý là chính bây giờ những người gốc Hoa Bắc họ dùng văn hóa của người Bách Việt, nên.
Cái địa lý bây giờ nhiều người cứ coi là của Trung quốc, và cái gì đến từ Quảng Đông, Quảng Tây đều đổ cho là của Trung quốc.
- Trung quốc là ở bên kia bờ sông Dương Tử/Trường Giang nhưng vì người Việt ở phía Nam bị đồng hóa, bị Hán Hóa (gần 2000 năm) dần dần họ coi họ là người Trung quốc, chính ra gốc gác của họ là Bách Việt.
- Chúng ta (người Việt Nam/Lạc Việt) còn giữ được tinh thần của giống Bách Việt. Trong khi những người Hoa ở Quảng Châu, ở Đài Sơn họ mất gốc, mất giống.
Ghi chú:
* "Tàu" là chữ đọc trại từ chữ "Tần" của nhà Tần mà ra.
Cũng như Ch'in là nhà Tần thì người Tây phương đọc là "Chin" China, Sina, Sino, Sin.
Nhà Tần đã dẹp sáu nước ở phía bắc (Tề, Yên, Ngụy, Hàn, Sở, Triệu), xong chiếm đát Bách Việt, thì Tần / Tàu / hay Ch'in / China, đánh dấu sự kiện lớn trong lịch sử Châu Á khi nhà Tần chinh phục Châu Á, bởi thế gọi nước Tần hay nước Tàu là đúng, gọi nhà Tần là Ch'in là Sino, Sina, hay China cũng hợp lý.
Còn nhà Hán thì chỉ đánh dấu thời đại về chữ viết nhà Hán đang dùng (của người Việt cổ) đồng nhất cho cá châu Á.
Còn thời Thịnh Đường thì chữ Hán đã bị pha rất nhiều tiếng mới và nhất là văn phạm của tiếng Việt cũ (gọi là nhã ngữ) bị thay đổi theo cách của người da trắng Xianbie/Nga, Mông cổ, Thổ bị thay đổi và cũng đánh dấu chữ Việt cổ dùng trong thời Tùy và Đường bị thay đổi nhiều. Đến đòi Nguyên thì Việt nhã ngữ bị mất ưu thế, phải đến triều Mãn Thanh thì chữ Việt (yue) Quảng Đông trở thành tiếng của thiểu số, tiếng nói đã gần như hoàn toàn bị loại bỏ để thay vào là phát âm theo Mandarin - Mãn Thanh.
With due respect, I don’ think that one can say that Vietnamese has unique features of its own. If it has, I don’t know any of them, with one exception (see below) and I will be happy to be corrected. Vietnamese is not a “language isolate” like Basque in the Pyrenees, or Burushaski, in the valley of rivers Hunza and Yasin in northern Pakistan, or Japanese, the isolated language with the most significant number of speakers (in 2015 also Japanese, with Ainu, was united with the Austro-Asiatic family, to which Vietnamese belongs - a decision, which in my opinion reduces the credibility of the Austro-Asiatic family).
Therefore, inevitably, Vietnamese shares its features with languages belonging to the same, not very large, Austro-Asiatic (formerly Mon-Khmer) family, or even with neighboring, unrelated languages (such as Thai and Lao.) All in all, there are 168 distinct languages, many of them endangered, belonging to the Mon-Khmer family, the most important being Vietnamese and Khmer, the official language of Cambodia.
Vietnamese has been identified as a member of the Mon-Khmer family in the second half of the XIX century. I will now briefly examine the main features of Vietnamese and compare them to those of neighboring languages.
Phonology.
The Vietnamese phonology is very rich, especially in vowels diphthongs, and triphthongs (double and triple vowels,) like most Austro-Asiatic languages. Depending on the dialect, it has five to six tones, which apparently are a late addition to the language: the (reconstructed) ancestor, the Proto-Viet-Muong language, apparently did not have any. Cantonese has five tones; Mandarin has four: both the latter are Sino-Tibetan languages, and therefore belong to a different family. Also, Lao, spoken by more than one half of the Laos population, has six tones. Lao belongs to the Kra-Dai family and is mutually intelligible with Thai, also a tonal language (five tones.) On the other hand, Khmer, related to Vietnamese, has lost its tones, and has re-acquired them only in the Phnom-Penh dialect. In Vietnamese, there is a recognizable underlying iambic sing-song (da-dùm da-dùm da-dùm …) typical of Austro-Asiatic languages (but I think I can also perceive it in Thai.) It is present in the Proto-Viet-Muong language and Khmer, and is also called a “sesquisyllabic” structure, which means “(based on) one syllable and a half.” The ancient Greek or Latin iamb was composed of a short unstressed syllable followed by a long stressed one. Iambic pentameters (five iambs) are used in traditional German and English poetry.
General remarks.
Vietnamese is classified as a monosyllabic and analytic language. Analytic means that instead of inflecting a word, other words are added: they are monosyllables, but most Vietnamese words are monosyllables anyway. Many other languages in the region, such as Thai, or Lao are monosyllabic and analytic. Some experts object to Vietnamese being considered a monosyllabic language and note that there is a tendency for words to have two syllables. Disyllables make up 80% of the lexicon. Still, the supporters of the monosyllabic structure may say that the non-imported words are false disyllables, as both syllables have a meaning of their own, and in older times the two or more monosyllables were separated by hyphens in writing. If it were not for the imported words, I would think that they are right, but the two syllables in cà phê (coffee) have no separate meanings consistent with “coffee”.
Order of the sentence.
Vietnamese is an SVO (Subject, Verb, Object order) language, like most European languages and many neighboring, related and unrelated languages. On the other hand, the topic of the discourse (“head”), which frequently is the verb, tends to come first (like in English). The determined word (e.g., the noun) precedes the determinant (adjective, demonstrative, numeral.) Most of such features are also present in Khmer.
Pronouns.
There is a rich array of pronouns, expressing kinship, (relative) social ranking, gender, (relative) age and so on. The pronouns also reflect the various “registers” of the conversation (colloquial, formal, literary, poetic, etc.). Yet, in spite of the large numbers of pronouns available, one frequently finds proper names, nicknames, profession names in the place of pronouns. Occasionally, the pronoun, if it is obvious, is omitted. Such features are to be also found, for example, in Thai. (Interestingly, according to Wikipedia, young Vietnamese people prefer to use French or English pronouns (moi, I, you) to avoid all such subtle distinctions, and hierarchy defining words).
Nouns.
There is no number, nor gender in Vietnamese. There are words, which can be identified as articles (rare in East Asia, but frequent in European languages.) I think that nih, a demonstrative in Khmer, occasionally can be seen as an article.
There exists a noun classifier system, like in most Eastern Asian languages. There were around 200 classifiers, but their use is declining. A number of nouns can be used as classifiers.
Verbs.
There are no tenses, no modes, no aspect (perfective/imperfective) distinction. Two or more verbs can be stacked in the same sentence (verb serialization) to refine the meaning of one verb. Languages which allow for verb serialization are common in Asia, Africa, and South America. Even the isolate Japanese has many two-verbs compounds, like the well-known tobikomu (to jump in.)
Wordplays.
In Vietnamese, wordplays, frequently rhyming, are common and can be quite amusing. But wordplay is a widespread phenomenon in the Far East: Chinese also admit a large number of puns.
Writing system.
There is, however, a unique feature (here I agree with the answer by Thi H. Nguyen): it is the Latin-adjusted script, unique to Vietnamese, which makes a page written in Vietnamese immediately recognizable. Khmer, Lao, and Thai use their own alphabets, not to speak of Chinese, Japanese, Korean. However, the Latin alphabet, with diacritical signs, is a foreign superposition or imposition on Vietnamese, coming from the French colonial times. The alphabet was originally invented by Portuguese Jesuits and resumed by Alexandre de Rhodes, a XVII century French Jesuit.
Having said all that, I still have to report one of my best recollections of the Vietnamese language: I remember listening at the religious sing-song (đọc kinh, which, I understand, is proper to the ritual of the Catholic Church) in the St. Joseph Cathedral in Hanoi. It was not a song. Yet, it was impressive, in that dark evening thirty years ago.
That 2015 finding was made with a computer program, and I don’t think anyone actually believes it is genetic rather than contact-based. But the Ryukyuan languages, though obviously related to Japanese, are different enough that they can’t be called dialects of Japanese, and together with it form the small Japonic family.
Connections with Korean, Tungus, Mongolian, and Turkic remain highly speculative.
Profile photo for Tom Graves
Tom Graves
· September 21, 2018
The glottalize tones are pretty unique.
Profile photo for Giacomo Cavallo
Giacomo Cavallo
· September 21, 2018
Thank you. I will take note.
Incidentally, I understand that in the Itunyoso Trique and possibly other Trique languages (Oto-Manguean, province of Oaxaca, Mexico) there is something similar to the glottalised tones, but I apologise, this is really nitpicking.
Btw, thank you for the undeserved upvote.
Profile photo for Tom Graves
Profile photo for Tom Graves
Tom Graves
· September 21, 2018
It is an excellent answer and I learned something more from your comment.
Profile photo for Gregory Zak
Gregory Zak
· January 5, 2020
Wow… How did you learn that language? Do y speak all the others? I was presented with a Vietnamese textbook in English by a visiting scholar from Vietnam, but all the monosyllabic words looked so unfamiliar, and if the meaning of each word is based on tones, it would be unreal for me to learn it as an adult, especially when there is no clear morphological mechanism of grammar with affixes… The professor speaks English and Russian, being a graduate of my university of 1970ies.
Profile photo for Thiên Quân
Thiên Quân
· April 4, 2019
Wow, this is impressive. I gave a thumb up, but can’t help dropping a comment.
Are you a linguist?
Profile photo for Giacomo Cavallo
Giacomo Cavallo
· April 4, 2019
Thanks. However, I am not a linguist.
Profile photo for Bryan Quach
Bryan Quach
· December 24, 2018
There's 9 tones in Cantonese, not 5. language with 5 tones? Thai language.
Profile photo for Nguyễn Trường An
Nguyễn Trường An
, I speak and I am interested in discover my mother tongue.
Answered Jul 16, 2016
I’m just 17-year-old student of Quốc Học high school in Vietnam so my linguistic skill and knowledge are still limited but I hope through what I’ve read, learnt and experienced, can make understand more about our , like the tittle, unique language.
Firstly, it’s very easy to find the beauty of this multi-tonal language with six tones:
- Ngang : base
- Sắc : highly up
- Ngã : Sắc with an interruption
- Huyền : just quite similar to Sắc but in other direction, down.
- Nặng : opposite to Ngã or Huyền with an interruption. (and sounds very very bass).
- Hỏi : low then up (
However, rarely a Vietnamese person performs well all six tones. I mean, if there’s a very standard of heigh’s difference among the tones, no one would be the best (except one with a special teaching technic since childhood but that’d make strange, or well, something called an accent of mixed local ones.)
North (Bắc Bộ) Vietnamese people can be considered in top of well-pronouncing (almost sounds according to latin-vietnamese scripts). But I hardly meet one who distinguish “r” with “d”, “d” itself spoken like “gi”, … and some more.
Come back to the ideal standard I mentioned above, I do effort to show my idea. Given Ngang is 5, Huyền is 2,5, Sắc is 7,5, Nặng 1, Ngã 8 in the standard of pitch. So to do a Hỏi tone, we do in round 2,5 -> 7,5 (may be 3 -> 6/6,5…). But theory and pratice don’t like each other, we hear in quotidian life 1–5,2–5,4–7,… (just my estimating). Moreover, despite of the same differential and way to do tones, people in North of Middle (Bắc Trung Bộ) have a lower standard (if the ideal is from 0 to 10, now we have a sibling from -5 to 5). Consequently, should you in the first time hear these accents, you will wonder why there are many Nặng tone or maybe, why Sắc tone changes into likely Hỏi :D. Just local and long-staying one can make notice to differences.
Only the tones can show a large cultural variety, right ?
We continue to vocabulary and scripts.
a. Take a look at this region, we find a number of groups having just something let us put them in a group : India, Laos, Thailand, Cambodge, Malaysia, Indonesia or China, Japan, Korea. And Vietnam is surrounded by them and furthermore, India and China are the most to spread their influence outsides.
What to talk about that ? Hmm, do you realize something special if you know by a long historic period, Vietnamese lexica keep the legacy from native ancient ethnic groups, acquires from Chinese and Indian and their other influenced lands and from Western (French, Russian, English) and now described by a latin alphabet ?
Have ever anyone wonder why is that Chinese borrowed words play a big role in Vietnamese (Hán - Việt) , Korean (Hán - Triều) and Japanese (Hán - Hòa) but Vietnamese people don’t need to learn a necessary amount of Chinese words like two others ? Myself I can not either explain but the reason may be a larger number of sounds and tones, which does favor to learn foreign languages because of the imitating capacity based on similar sounds (not all). A French or a British would feel depressed with the “ch” in German “Nacht” but with a Vietnamese, oh it’s certainly the “kh” ; there is not, however, a similar sound to “ge” in “orange”.
b. I’ve heard someone say “French is the language of philosophy, Vietnamese of poetry.” No one can refuse the vivid and flexible of this analytic-isolating language’s grammar and nuance and also is it rich of rhyming (I choose Vietnamese and Chinese poems as the most beautiful as content, order and rhyme) . We don’t have domain of tense, conjugation, declension … That makes me feel, sometimes easy to deal with than Western language or Japanese and its simplicity (Do Vietnamese people have magic ? They know that the action is in the past not needing to conjugate for they’ve already known it’s in the past :D) but sometimes obscure with its meaning that could be more easily to express in another language.
More things like abundant numbers of pronoun (there are 2 kinds : one pronoun itself and one vocative nouns used as pronoun), meaning modified by relative words (literally: word of relation) (quan hệ từ), … that I can’t describe all and just living in Vietnamese can help.
A last little example : To express an idea of condition in English, we employ the most the use of If clause but see how it is in Vietnamese:
If / you / do not / return,/ I / will / be very sad.
Nếu / bạn / không / trở lại,/ tôi / sẽ / buồn lắm.
Nếu bạn không trở lại THÌ tôi sẽ buồn lắm. (now 2 clauses are combined by a relative word “thì”. “Nếu” itself is also a relative word and Nếu - thì is a pair of relative word indicating the conditional relation).
Bạn không trở lại thì tôi sẽ buồn lắm. ( “Nếu” is implied).
Bạn không trở lại, tôi sẽ buồn lắm. (All the pair is implied).
By this example, you can find what I said about a flexible grammar. As to “vivid”, too many things to say.
Tonals make Vietnamese language unique:
- It has 6 tones, so for just each word in English like 'ca', we have 6 different versions: ca, cá, cà, cả, cã, cạ. Each word have different pronunciation and different meaning.
- The dialects is various from North to South, so each province may have different dialects.
- We use alphabet, so it's make us easy to learn English and some Euro languages as well.
- The pronunciation and the word meaning is a little bit nearly with Chinese and Japanese, so it's make us easy to learn Chinese, Japanese or even Korean.
- The pronunciation is not irregular so if you know the rules, you can pronounce all the Vietnamese words, of course the meaning is different story.
- The different word order can make different meaning.
I will update my answer when i find more info.
It should be
陰平
陽平
陰上
陽上
陰去
陽去
陰入
陽入
Profile photo for Khang Phú Đạt Audio
Khang Phú Đạt Audio
, former Manager at Khang Phu Dat Audio (2015-2018)
Answered Nov 12, 2019
I think what makes Vietnamese unique is the pronunciation in Vietnamese. Vietnamese is very rich, there are many phonetics, including 5 sounds like: legendary, falling, asking, heavy, sharp.
You can read my name "Khang Phú Đạt Audio" #khangphudataudio
63 views
It's an East Asian language (tonal at that) that is written with a Latin -based alphabet, Portuguese to be specific, a legacy of French colonialism in the area. This makes Vietnamese a standout in my mind.
Vietnamese has many words to call same thing. Ex, “Ngựa ô, Chó mực, gà đen, tóc huyền” is meaning: “Black horse, black dog, black chicken, black hair”, because, “black” is “ô, mực, đen, huyền” in Vietnamese.
Actually, Koreans don't need to learn Chinese to fully understand Hangul, just like Vietnamese with its alphabet.
Profile photo for Nguyễn Trường An
Nguyễn Trường An
· July 16, 2016
But in case of confusion they need to write nearby Chinese words to make more comprehensible, don’t they ?
Profile photo for Tim Tran
Tim Tran
· July 17, 2016
Nope. That's just Japanese.
Profile photo for Duy Trịnh Khắc
Duy Trịnh Khắc
· April 26, 2020
I heard that in books of law, they still use chinese character to avoid confusion in some cases. Never double check myself, I wonder if it is true or not?
The three dynasties of Xia,Shang, and Zhou only ruled the Central Plains.
Chinese scholars believe that what they have achieved is just the unification of the Central Plains.
As the Central Plains people continue to move around, the scope of China has also become larger. King of Zhou more than one hundred feudal states when he was at most, but these countries gradually became stronger, and many countries even developed their own languages and scripts. At this time, China was more like a federal state, and with the decline of King of Zhou, many big countries engaged in annexation wars, and many small countries destroyed.
The State of Qin became the ultimate winner and established the Qin Dynasty. The Qin State abolished the feudal system and established a centralized power system. The Qin Dynasty also included the North and the South under its rule, which added many ethnic minorities to China, and they merged with the Central Plains to become the Han. Chinese scholars believe that it is the china proper that unified it.
The three dynasties of Yuan, Ming, and Qing unified the greater China. The Qing Dynasty used the Eight Banners system to unite China's nomadic and agricultural peoples, and successfully established a multi-ethnic country. Chinese scholars believe that they unified modern China.
Many people will misunderstand the difference between the Han and chinese due to the modern concept of nation-state. so they believe that the Qin State unified China. Many Western history textbooks also use the Qin Dynasty as a starting point to describe China. but The real China has different definitions in different periods.
Qin Shihuang’s historical importance in terms of unification was emphasized in the 19th century as the result of the awakening of nationalism.
On the contrary, he was considered a tyrant (a man with a great achievement at the start but fucked it up in his last days so that his regime collapsed shortly).
There wasn’t a clear sense of so-called “unification of China” for the ancient Chinese because, in their view, feudalism and centralization were not much different as long as the legitimacy and supremacy of the central regime were acknowledged. It’s a bit like centralization and decentralization in a modern sense that America is still America even with the neoliberal reform done by Ronald Reagan to cut this and cut that.
So in the fall of the Ming Dynasty, it was a popular belief that the Zhou Dynasty was a very great example as it was able to last for 800 years with feudalism while no other central state can make up even half of it except for the Han Dynasty.
This only changed since the Chinese entered the 19th century that suddenly Qin Shihuang was the first one to “unite” China. For ancient Chinese, the Xia, Shang, and Zhou were all supreme regimes that “ruled” China. They didn’t give much crap, ideologically, that if it was done by bureaucrats or submissive nobles and elites.
Dưới thời Hạ, Thương và Chu khác với thời nhà Tần.
- Trong thời Hạ, Trung Quốc chuyển đổi từ hệ thống lựa chọn Khan/thủ lĩnh của người Mông Cổ sang kế vị cha truyền con nối.
- Thương lỏng lẻo là một liên minh cha truyền con nối như Hạ, và
- Chu là người kế vị cha truyền con nối cộng với chế độ phong kiến trong việc phân tích đất đai cho con trai, người thân và những công thần (người giúp hình thành đế chế) và tin dung những người còn lại của triều đại trước.
Chu đã không chinh phục được tất cả các đối thủ chỉ giành chiến thắng từ honcho đầu.
Tần khác nhau ở những cách sau,
- tất cả các đối thủ đều bị quân Tần chiến thắng, 'một tấc đất, một tấc máu'.
Tần đồng nhất hệ thống các chữ viết,
- biện pháp như hệ thống về cân đong trọng lượng
Và cách đo lường chiều dài như: trượng, lý…
- đồng nhất về các con đường,
- thay đổi chính quyền thành hệ thống tỉnh huyện với sự kiểm soát địa phương do chính quyền trung ương chỉ định và
- thiết lập nhà nước pháp quyền (ít nhất là về mặt lý thuyết với Hoàng đế l à trên hết).
Cho đi tất cả những điều tồi tệ mà Tần đã làm.
Thành tựu chính của Tần là nó đã thiết lập một hệ thống chính phủ mà Trung Quốc ít nhiều tuân theo cho đến năm 1911.
Người ta luôn có thể chẻ tóc và tranh luận về thuật ngữ, đây là những gì các nhà sử học nên làm để trình bày một quan điểm khác. Và đó là tất cả những gì chúng ta có thể làm để đặt câu hỏi về lịch sử để xem -- liệu chúng ta có thể có một cách giải thích khác hay không. Vì chúng ta không tồn tại trong thời gian đó, tất cả chúng ta đều được tô màu bởi sự giáo dục và lý tưởng của chính mình.
-------------------------------
I agree that China was "unified" during Xia, Shang, and Zhou but the situations and results are different.
During Xia China turns from the Mongol system of selection of a Khan to hereditary succession,
Shang is loosely a hereditary confederation like Xia, and Zhou is hereditary succession plus feudalism in the parsing of the land to sons, relatives, those who help to form the empire, and remainders of the previous dynasty.
They did not conquer all opponents just win from the head honcho. Qin is different in the following ways, all opponents are won over by the Qin army, ‘one inch of land, one inch of blood’. Qin unify the writing, unify the measures such as weight and length, unify the roads, change the government to provincial system with local control appointed by the central government and institute the rule of law (at least theoretically with the Emperor above all).
Giving all the bad things that Qin did. The major accomplishment of Qin is that it set up a system of government that China more or less follow till 1911. One can always split hairs and argue on terminology, this is what should historians do to present a different point of view. And that is all we can do to question history to see if we can have a different interpretation. Since we do not exist during that time, we are all colored by our own upbringing and ideology.
Brilliance Lee
· November 25
南宋陆游的《示儿》
死去元知万事空，但悲不见九州同。
王师北定中原日，家祭无忘告乃翁。
—
Confucianism has always had the idea of "great unification".
Jay Liu
, I've been told I'm Chinese...
Answered May 28, 2015
The key word is "unified".
It's probably more accurate to use the word "centralized". Qin SH's real achievement, as Franny Fukuyama points out, is to have established the world's first centralized, standardized, non-regional centric, national bureaucracy.
He made sure that the Imperial bureaucrats were predominantly not from the regions they worked in. He would also regularly rotated the staff so as to prevent any deep, multi-generational ties with the land. Both the people and the local administrators were to be loyal to the Emperor, and not to each other.
In terms of actual "unification" in the strict sense of the word, that came in the form of language (written only of course) and weights and measures standardization.
Before The Qin Empire, the ruling hierarchy in China was quite like that of Europe in the Middle Ages, where a king divides his land and gives each piece of it to a landlord. Each landlord would also divide his land and give a piece to his inferiors. These landlords would only answer to their immediate superiors. More importantly, each landlord would have complete control of his land, even the king could not much about it. That's why the English landlords could force their king to sign a treaty that restrains the king's power. That's also why the king's power was significantly subdued in the era of "Warring States" of China.
It was Qin Shihuang who broke the system. He eliminated all the states and unified them as an empire, where the emperor alone would own all the land and everybody else could only be his servants. All the land under the heaven belongs to the emperor, who would gift some of his land to some of his servants but he could take it back whenever he feels like it.
This is what we call "unification".
The big distinction is that before Qin dynasty, because China was so big (i.e. about a quarter of the size of Europe by Zhou dynasty in ~ 1000 BC), the consensus was that one had to have "kings" to govern each region, and all of the "kings" had to have both civilian and military control of his territory, and only went to see the emperor once every couple of years. The generals who fought for the emperor usually get the hereditary title of "king" and get a region to govern in perpetuity. This is similar to the armed aristocracy in Europe.
When Qin Shihuang conquered all the other kingdoms and united China, he had a big debate with the court officials on whether he needed to appoint "kings" to govern each region as before. He decided to eliminate "kings", and instead, divided China into 36 provinces, with court-appointed officials for civilian administration. He also eliminated the military forces traditionally associated with each region, and gathered all the weapons and destroyed them at the Capital.
The Qin dynasty was short-lived and many of its reformed did not last, but over the next thousand years, it became the consensus of China's emperors that regional kings with their private armies was a recipe for endless civil wars, and thus should not be tolerated.
Yes, federal system died in China at that day
Because there was a tremendous difference between the 2.
The former were like the Holy Roman Empire, where there is a emperor, but he only controlled his own duchy and everything else was controlled by various lords,
The Qin was essentially the Empire of France under Napoleon.
Xiaolan Yang
· May 28, 2015
Probably, the Chinese people will think Napoleon is a pity, almost completed the final unification of Europe.
Kilpatrick Kirksimmons
Answered May 17, 2015
The Xia and Shang actually had relatively limited scopes of influence. They may be described as the first civilizations in what we now call China, but they hardly "unified" it. Just as the Etruscans came before the Romans but it was the Romans who united and came up with the concept of "Italia." The Zhou were a bit more powerful, but most of their history saw their power waning after a brief initial period of dominance. There was a Zhou emperor right up until the Qin period, but he had about as much power as the Holy Roman Emperor, or the Japanese emperor during the Shogun period. So Shihuangdi and the state of Qin really were the first to unite all of the various Chinese states under one ruler. Including, importantly, the non-Han states of southern China. All previous dynasties were focused entirely in the north.
Jie Guang Liu
· May 19, 2015
More like Zhou King. Considering that the domain he actually ruled over was actually pretty small if you think about it.
Tris Nguyen
· June 7, 2015
The Zhou kings' royal domains were pretty large when it began, and also the most fertile and prosperous. It became "relatively" small at later stages because:
- The western (and larger) part of the royal domains was lost to the Quanrongs.
The Zhou king afterwards granted the (already lost) lands to the state of Qin on the condition that they reconquer them back by themselves. Thus, the state of Qin (relative large even in its earlier stage) was centred on the former western part of Zhou's royal domains.
- Peripheral vassals (Chu in the south, Qin in the west, Qi in the east, Jin and Yan in the north) conquered lands from barbarians and became larger and more powerful.
Noel Leong
, Keen reader of Chinese historical books
Answered Nov 18
Xia, Shang and Zhou were different from the Qin Dynasty and every dynasty since.
Prior to Qin, the ruler of the dynasty used the “King” title and was referred to as 天下共主 (Common/Universal Ruler of the World). It’s basically like the European Union where the leader of a state, say Germany, is considered as the leader of the Union with the declaration of support by the leader of every state in the Union.
The Universal Ruler only ruled its own state but had the power to command the rulers of other states in any military campaign by the possession of an item/items called the Nine Tripod Cauldron (九鼎), which is a reference to the land of China and a symbol of ruler ship by the mandate of heaven. During those days, the land of China was considered as made up by nine regions or states (州): Yang State (扬州), Jing State (荆州), Liang State (粱州), Xu State (徐州), Yu State (豫州), Yong State (雍州), Qing State (青州), Yan State (兖州) and Yi State (翼州).
The Nine Tripod Cauldron or Jiu Ding was lost after Qin State (秦国) conquered the Zhou State (周国) and confiscated the Jiu Ding. When Qin Shihuang became the first emperor of China, the original Jiu Ding was never seen again and disappeared from history. Hence, no one really know whether there were nine items representing the nine region or just one item engraved with the landmarks of the nine regions. Whatever it is, the Jiu Ding was said to be forged by the founder of the Xia Dynasty, Yu the Great (大禹) who tamed the flooding of the Yellow River, and had been passed from ruler to ruler who commanded the support of rulers of all states comprising the dynasty. Each ruler was a feudal lord who had absolute political, economic and military control over the ares ruled by him. The areas ruled by the Universal Ruler was considered as the capital and power center of the dynasty but the King of the dynasty only ruled the areas under his command and not the other states.
The Qin Dynasty was different in that it was the first dynasty in Chinese history that ruled with a de facto central government. It’s like the European Union becomes a Federation with only one ruler who rule all states. Qin Shihuang assumed the title of “Emperor” and exercised effective control over the whole dynasty and not only the areas surrounding the capital. He “nationalized” taxation, civil service and the military; implemented standardization of writing and units of measurement and ruled the whole empire as a state. The dynasty was divided into administrative region and ruled by nobles (later governors) with limited power. Real power rest with central government who set policies and laws for the entire dynasty. The Jiu Ding was no longer relevant though some emperors, like Wu Zetian, forged their own to symbolize they have the Mandate of Heaven to rule.
Those xia, shang and zhou could be half true and half mythologic, but the point is that, in those eras, the known world of the ancestors of Hua xia people was divided into different kingdoms,
each sectors of these places are governed by their own jerks, those that were NOT immediately unified by Qin Shihuangdi are lucky that they were not discovered by the ancestors of Huaxia people, for those that did, even the Chu state which claimed of itself to be a barbarian state, and thus it doesn’t want any business to do with the civil one(the middle state), it also eventually got targeted and ate up.
, history enthusiast
Answered Jan 19
Because Qin Shihuangdi was the first real historical person that we know of that actually unified China. So much of prior periods is veiled in mystery it’s hard to anchor one’s history on it. With Qin, we have concrete evidence and knowledge of how that state was organize, how people lived, much details of its history, how the Shihuangdi grew up, who his mother and father were etc. As oppose to mythical Yellow emperor who supposedly united China 4600 years ago and who was an actual deity.
-> China already stopped to exist and restored back to the countries Dali, Western Xia, Jin, and Song for several hundreds of years before 1200s and
-> it was the Mongolians that ruled these countries from 1200s to 1300s
In the 1600s the Manchus, who were a different people and from a different country, conquered and ruled China for 300 years until 1900s.
So excluding about 500 years when China either was restored into independent countries or ruled by different countries (Mongolia and the Manchus), China has existed only about 1,500 years, and its existence was not continuous.
Mike Chow
Before Qin, it was more like a loose confederation under a Son of Heaven who had a little more actual power compared to the local lords.
Qin Shihuang introduced the first imperial system which consolidated all power under one roof. The system was used for the next two thousand years with sight modifications.
Because the Xia, Shang, and Zhou dynasties were myths and they did not exist. China was first formed in 22 B.C. after Qin Shihuangdi conquered six other countries (Zhao, Wei, Han, Yan, Qi, and Chu) and formed China. See
Mike Chow
, ex-Quoran
Answered May 17, 2015
Before Qin, it was more like a loose confederation under a Son of Heaven who had a little more actual power compared to the local lords.
Qin Shihuang introduced the first imperial system which consolidated all power under one roof. The system was used for the next two thousand years with sight modifications.
Johnny Bai
, I know a little bit.
Answered Aug 14, 2015
Because it is the first time that whole China is under one centralised government. Before that China was a federal state, where the high King did not govern the whole country directly, the federal court do not have direct control over the whole country.
Xiaolan Yang
, Ningbo,China
Answered May 17, 2015
Originally Answered: Why do we say Qin Shihuangdi was the first unifier of China when China was already unified under the Xia, Shang, and Zhou Dynasties?
Because before him,is a national system of enfeoffment,have many kings they had their own country.The king is hereditary
But,after Qin Shihuang, only one king ,o no ,only one Emperor,all the land occupation by bureaucratic management,They are not hereditary,only be appointed by the Emperor.
The former is like Europe,The latter is like Napoleon
Shannon Chen
Answered May 24, 2015
Because before Qin unified China, China existed 6 countries at the same time. It's Qin who defeated all of them and became the empire of China.And the Xia ,Shang,and Zhou dynasties' background were differrent from Qin.
Joseph Boyle
, lives in California (1988-present)
Answered May 27, 2015
I think we think of it that way because so much about China developed during the Warring States period. The total source material on the early eras is much smaller.
The Warring States period has been compared to Classical Greece where thought flourished and was abundantly recorded, becoming a canon for following eras.
Alex Yan
, B.A. History & Classics, University of Toronto
Answered Jul 11, 2015
Under the Hsia, Shang, and Chou Dynasties, China (term used loosely) was unified in that most regional powers recognized a senior ruler in the person of the King (Hsia and Shang) or Son of Heaven (Chou). These regional powers continue to be autonomous and often belligerent with their neighbours; they also signed treaties and formed alliances with each other freely. The senior ruler, aside from enjoying tributes and ritualistic deference from other rulers, did not govern those other states.
Under the Ch'in Dynasty, China was unified under one government and one ruler. His policy became valid throughout the land, instead of being limited to his own state. More precisely, China, which previously consisted of many states, has come under the dominion of one state and her ruler.
Xiao Chen
, programmer
Answered May 27, 2015
Zhou was feudal while Qin was centralistic.
Zhou was divided to hundreds of small feudal states which were very much autonomous. The feudal royals can have their own armies and laws. The emperor had little power in those states though he had his own direct ruled region. That's why in the East Zhou those states fought and annexed each other and finally even the emperor's direct land were conquered by Qin Kingdom.
Qin was divided to many Jun's and each Jun was further divided to many Xian's. (Both Jun/郡 and Xian/县 are translated to County in English, but in Qin dynasty, Jun was a higher level administrative unit than Xian). The head officer of Jun's and Xian's were named by the central government.
Qin dynasty formed the centralistic tradition of China's political system. Dynasty after Qin typical didn't allow a feudal nobility have his own land ruled by its own law. West Han after Qin was a transition: only those nobility from the emperor's family were allowed to own their own feuds.
Joseph Boyle
· May 27, 2015
Didn't the early Zhou have more central power?
Xiao Chen
· May 28, 2015
nobility had the right of self-governing in both west and east Zhou. however, in west zhou, the emperor had the right of giving out and taking back the feuds. and the emperor also had the right to name 2~3 ministers in each of nobility's feuds to “help“ the governing. those rights were lost when the emporer was no longer the strongest power after too much land were given out and the nobility became stronger by annexed each other.
Upvote
·
3
Reply
Gwydion Madawc Williams
Read a lot about history, and note some general patterns.
Answered May 27, 2015
He re-unified it in a form that persisted down to the Revolution of 1911-12. Earlier dynasties had rather different values.
The various Warring States had their own cultures and might feasibly have developed into separate traditions, as happened with the heirs of the Roman Empire.
Minh
, Complete Annals of Đại Việt
Answered Oct 20
It depends on the successor dynasty.
Son of Heaven, will choose a political history to suit his dynasty.
Thiên tử (chữ Hán: 天子)
The title "Son of Heaven" stems from the concept of the Mandate of Heaven, created by the Zhou dynasty monarchs to justify their having deposed the Shang dynasty. They held that Heaven had revoked its mandate from the Shang and given it to the Zhou in retribution for Shang corruption and misrule. Heaven bestowed the mandate on whomever was most fit to rule. The title held the emperor responsible for the prosperity and security of his people by the threat of taking away his mandate.
"Son of Heaven" was often one of several titles adopted by East Asian monarchs. Emperor Taizong of Tang held the Chinese title, Son of Heaven", alongside the Central Asian title, Tengeri Qaghan ("Tenger Khan", or God-like Emperor), which he had gained after defeating the Tujue.
Japanese monarchs likewise used a second title, tennō (天皇, "Heavenly Emperor"), that, like "Son of Heaven", appealed to the emperor's connection to Heaven.
The title carried widespread influence across East Asia as the ancient Han Chinese imperial title, tianzi (天子), "Son of Heaven", was later adopted by the Emperor of Japan during the Asuka period.
Japan sent diplomatic missions to China, then ruled by the Sui dynasty, and formed cultural and commercial ties with China.
Japan's Yamato state modeled its government after the Chinese Confucian imperial bureaucracy. A Japanese mission of 607 CE delivered a message from "the Son of Heaven in the land where the sun rises... to the Son of Heaven in the land where the sun sets."
But the Japanese emperor's title was less contingent than that of his Chinese counterpart; there was no divine mandate that would punish Japan's emperor for failing to rule justly. The right to rule of the Japanese emperor, descended from the sun goddess Amaterasu, was absolute.
Based on epitaphs dating to the 4th and 5th centuries in medieval Korea, the kingdom of Goguryeo had concepts of Son of Heaven (天帝之子) and independent tianxia.
The rulers of Goryeo used the titles of emperor and Son of Heaven and positioned Goryeo at the center of the Haedong "East of the Sea" tianxia, which encompassed the historical domain of the "Samhan", another name for the Three Kingdoms of Korea.
The title was also adopted in Vietnam, known in Vietnamese as Thiên tử (Chữ Hán: 天子). A divine mandate gave the Vietnamese emperor the right to rule, based not on his lineage but on his competence to govern.
Vietnam's adoption of a Confucian bureaucracy, presided over by Vietnam's Son of Heaven, led to the creation of a Vietnamese tributary system in Southeast Asia, modeled after the Chinese Sinocentric system in East Asia.
The burning of books and burying of scholars (Chinese: 焚書坑儒; pinyin: fénshū kēngrú), also known as burning the books and executing the ru scholars,
refers to the purported burning of texts in 213 BCE and live burial of 460 Confucian scholars in 212 BCE by the Chinese emperor Qin Shi Huang of the Qin dynasty. This was alleged to have destroyed philosophical treatises of the Hundred Schools of Thought, with the goal of strengthening the official Qin governing philosophy of Legalism.
Punishment of the scholars
According to the Sima Qian's Records of the Grand Historian (Shiji), after Qin Shi Huangdi, the first emperor of China, unified China in 221 BCE, his chancellor Li Si suggested suppressing intellectual discourse to unify thought and political opinion.
Chancellor Li Si said: "I, your servant, propose that all historians' records other than those of Qin's be burned. With the exception of the academics whose duty includes possessing books, if anyone under heaven has copies of the Shi Jing [Classic of Poetry], the Shujing [Classic of History], or the writings of the hundred schools of philosophy, they shall deliver them (the books) to the governor or the commandant for burning. Anyone who dares to discuss the Shi Jing or the Classic of History shall be publicly executed. Anyone who uses history to criticize the present shall have his family executed. Any official who sees the violations but fails to report them is equally guilty. Anyone who has failed to burn the books after thirty days of this announcement shall be subjected to tattooing and be sent to build the Great Wall. The books that have exemption are those on medicine, divination, agriculture, and forestry. Those who have interest in laws shall instead study from officials."
— Shiji Chapter 6. "The Basic Annals of the First Emperor of Qin" thirty-fourth year (213 BC)
Three categories of books were viewed by Li Si to be most dangerous politically. These were poetry (particularly the Shi Jing), history (Shujing and especially historical records of other states than Qin), and philosophy. The ancient collection of poetry and historical records contained many stories concerning the ancient virtuous rulers. Li Si believed that if the people were to read these works they were likely to invoke the past and become dissatisfied with the present. The reason for opposing various schools of philosophy was that they advocated political ideas often incompatible with the totalitarian regime.
Some of the diversity in terms of points of agreement and even outright divergences in modern evaluations of Wu Zetian can be seen in the following quotes by
modern non-Chinese authors:
"Wu Zetian (690–705) was an extraordinary woman, attractive, exceptionally gifted, politically astute and an excellent judge of men. With single minded determination, she overcame the opposition of the Confucian establishment through her own efforts, unique among palace women by not using her own family. "Her rise to power was steeped in blood...." Ann Paludan "To the horror of traditional Chinese historians, all members of the shih class, the continued success of the T'ang was in large measure due to an ex-concubine who finally usurped the throne itself... Though she was ruthless towards her enemies, the period of her ascendency was a good one for China. Government was sound, no rebellions occurred, abuses in the army and administration were stamped out and Korea was annexed, an achievement no previous Chinese had ever managed." Yong Yap Cotterell and Arthur Cotterell.
• "China's only woman ruler, Empress Wu was a remarkably skilled and able politician, but her murderous and illicit methods of maintaining power gave her a bad reputation among male bureaucrats. It also fostered overstaffing and many kinds of corruption." John King Fairbank
Wu Zetian - Wikipedia
Founding empress, Zhou Dynasty (r. 665–690); empress regnant of Wu Zhou (r. 690–705 Wu Zhao , commonly known as Wu Zetian (17 February 624 [note 8] [note 9] – 26 November 705), [3] [4] alternatively Wu Hou , and during the later Tang dynasty as Tian Hou , was the de facto ruler of the Tang dynasty , as a empress consort , first through her husband the Emperor Gaozong and then as a empress dowager , through her sons the Emperors Zhongzong and Ruizong , from 665 to 690. She subsequently became empress regnant of the Wu Zhou dynasty of China, ruling from 690 to 705. [3] She was the only legitimate female sovereign in the history of China . Under her 40-year reign, China grew larger, corruption in the court was reduced, its culture and economy were revitalized, and it was recognized as one of the great powers of the world. Wu was the concubine of Emperor Taizong. After his death, she married his successor—his ninth son, Emperor Gaozong, officially becoming Gaozong's huanghou (皇后 ), or empress consort, in 655, although having considerable political power prior to this. After Gaozong's debilitating stroke in 660, Wu Zetian became administrator of the court, a position equal to the emperor's, until 705. [5] After re-entering the Emperor Gaozong's harem, she clashed with Empress Wang and Consort Xiao to gain the emperor's affection, and eventually expelled and killed them. After her wedding to Gaozong in 655, Empress Wu's rise to power was swift. A strong, charismatic, cunning, vengeful, ambitious and well-educated woman who enjoyed the absolute interest of her husband, Wu was the most powerful and influential woman at court during a period when the Tang Empire was at the peak of its glory. She was more decisive and proactive than her husband, and she is considered by historians to have been the real power behind the throne during the reign of Emperor Gaozong for more than twenty years until his death. “She was at the helm of the country for long years, her power is no different from that of the emperor.” She was wholly present when the Emperor held court, and even held court independently when the Emperor was unwell. She was given charge of the Heirloom Seal of the Realm, implying that her perusal and consent were necessary before any document or order received legal validity. Gaozong sought her views on all matters before issuing orders. In the last years of his reign until death, Emperor Gaozong was unable to run the state due to illness, so he delegated his responsibilities to Empress Wu. Wu was granted certain honors and privileges which were not enjoyed by any Chinese empresses before or after. After Gaozong's death, Empress Wu as empress dowager and regent conquered power completely and solely, used absolute power more forcefully and violently than before, and suppressed her overt and covert opponents, and seven years later, she seized the throne in the Zhou dynasty, becoming the only empress regnant in Chinese history. Wu Zetian is depicted in
Burning of books and burying of scholars - Wikipedia
213–212 BCE philosophical purge in ancient China Qin dynasty Qin Empire in 210 BCE Qin region Outlying regions The burning of books and burying of scholars (Chinese: 焚書坑儒 ; pinyin : fénshū kēngrú), also known as burning the books and executing the ru scholars, [1] refers to the purported burning of texts in 213 BCE and live burial of 460 Confucian scholars in 212 BCE by the Chinese emperor Qin Shi Huang of the Qin dynasty. This was alleged to have destroyed philosophical treatises of the Hundred Schools of Thought, with the goal of strengthening the official Qin governing philosophy of Legalism. Modern historians doubt the details of the story, which first appeared more than a century later in the Han Dynasty official Sima Qian 's Records of the Grand Historian . As a court scholar, Sima had every reason to denigrate the previous emperor to flatter his own, and later Confucians did not question the story. As one recent historian put it, their message was, "If you take our life, Heaven will take the life of your dynasty." [2] Modern scholars agree that Qin Shi Huang indeed gathered and destroyed many works that he regarded as incorrect or subversive, but he ordered two copies of each school to be preserved in imperial libraries (some were destroyed in the fighting following the fall of the dynasty). He did have scholars killed, but not by being buried alive, and the victims were not "Confucians", since that school had not yet been formed as such. [3] [4] [5]
Traditional version [ edit ] Punishment of the scholars [ edit ] According to the Sima Qian 's Records of the Grand Historian (Shiji), after Qin Shi Huangdi , the first emperor of China , unified China in 221 BCE, his chancellor Li Si suggested suppressing intellectual discourse to unify thought and political opinion. Chancellor Li Si said: "I, your servant, propose that all historians' records other than those of Qin 's be burned. With the exception of the academics whose duty includes possessing books, if anyone under heaven has copies of the Shi Jing [Classic of Poetry], the Shujing [Classic of History], or the writings of the hundred schools of philosophy , they shall deliver them (the books) to the governor or the commandant for burning. Anyone who dares to discuss the Shi Jing or the Classic of History shall be publicly executed. Anyone who uses history to criticize the present shall have his family executed. Any official who sees the violations but fails to report them is equally guilty. Anyone who has failed to burn the books after thirty days of this announcement shall be subjected to tattooing and be sent to build the Great Wall . The books that have exemption are those on medicine, divination, agriculture, and forestry. Those who have interest in laws shall instead study from officials." [a] — Shiji Chapter 6. "The Basic Annals of the First Emperor of Qin" thirty-fourth year (213 BC) Three categories of books were viewed by Li Si to be most dangerous politically. These were p
Sacred imperial title of the Chinese emperor Son of Heaven was a title of the King Wu of Zhou and subsequent Chinese sovereigns. Son of Heaven, or Tianzi (Chinese: 天子; pinyin: Tiānzǐ), was the sacred monarchical title of the Chinese sovereign. It originated with the Zhou dynasty and was founded on the political and spiritual doctrine of the Mandate of Heaven . Since the Qin dynasty, the secular imperial title of the Son of Heaven was " Huangdi ". The title, "Son of Heaven", was subsequently adopted by other Sinospheric monarchs to justify their rule. The Son of Heaven was the supreme universal monarch, who ruled tianxia (means "all under heaven"). His status is rendered in English as "ruler of the whole world." [1]
The title, "Son of Heaven", was interpreted literally only in China and Japan , whose monarchs were referred to as demigods, deities, or "living gods", chosen by the gods and goddesses of heaven . [2]
History and adoption [edit] The title "Son of Heaven" stems from the concept of the Mandate of Heaven, created by the Zhou dynasty monarchs to justify their having deposed the Shang dynasty. They held that Heaven had revoked its mandate from the Shang and given it to the Zhou in retribution for Shang corruption and misrule. Heaven bestowed the mandate on whomever was most fit to rule. The title held the monarch responsible for the prosperity and security of his people by the threat of taking away his mandate. [2] "Son of Heaven" was often one of several titles adopted by Sinospheric monarchs. The Emperor Taizong of Tang held the title "Son of Heaven", alongside The title " Tengeri Qaghan " which he had gained after defeating the Eastern Turkic Khaganate. [3]
Japanese monarchs likewise used a second title, tennō (天皇, "Heavenly Emperor"), that, like "Son of Heaven", appealed to the emperor's connection to Heaven. [4]
The title carried widespread influence across East Asia as the ancient Chinese monarchical title, tianzi (天子), "Son of Heaven", was later adopted by the Emperor of Japan during the Asuka period. [5]
Japan sent diplomatic missions to China, then ruled by the Sui dynasty, and formed cultural and commercial ties with China. [6] Japan's Yamato state modeled its government after the Chinese Confucian imperial bureaucracy. A Japanese mission of 607 CE delivered a message from "the Son of Heaven in the land where the sun rises... to the Son of Heaven in the land where the sun sets." [5] But the Japanese emperor's title was less contingent than that of his Chinese counterpart; there was no divine mandate that would punish Japan's emperor for failing to rule justly. The right to rule of the Japanese emperor, descended from the sun goddess Amaterasu, was absolute. [7]
Based on epitaphs dating to the 4th and 5th centuries, Gaogouli had concepts of the Son of Heaven (天帝之子) and tianxia. [8] [9] [10]
The rulers of Goryeo used the titles of emperor and Son of Heaven and positioned Goryeo at the center of the Haed
Quincy Bilge
, studied Computer Science
Answered Nov 28
This is the most stupid question I ever read about China. Qin Emperor was the first unifier because he unified the classes of people from China into only one.
士: combined 100 schools of ideology into one.
others: measurement system like length, weighth, standards of roads, towns, city. It cannot be like this because Xia or Shang let the feudal lords decided those standards and if you move from Shu to Zhao, your trade could be canceled and your 100 square meters garden you bought could only be 50 square feet. After Qin emperor unified them, trading became more fidelity so the foreign traders can trust merchants from any where in China, such the origin of theory that China was from Cin or Qin .
Rob Harris
, Lived in China 7 years; extensively studied their literature
Answered Jan 6, 2021
“China” wasn’t unified under either of those dynasties. Neither of them controlled more than roughly what is now Zhejiang Province.
Ada Help
, studied History
Answered Mar 11, 2016
1. china was very backward at that time,
china was a tribe, not a country.
China was the last of the "ancient" civilizations to develop writing.
China invented writing about 3500 years ago,
Oraclebone - Wikipedia, the free encyclopedia
Middle East invented writing 5000 years ago.
China entered Iron age 600 years later than Europe and Near East,
At the time, European used iron tools, Chinese used primitive tools.
Iron Age - Wikipedia, the free encyclopedia
2. China was enslaved for 2000 years.
China were enslaved by Mongol, Manchu, Xianbei, Khitan, Jurchen empires.
Genghis Khan's law, Killing a chinese = killing a donkey.
Manchus ruled China for 300 years till 1911.
Manchu conquest of China - Wikipedia
The population rate was 100,000,000 Chinese VS 1.000.000 Manchus.
In WWII, Japan took the Chinese capital and lost only 2000 soldiers.
Battle of Nanking - Wikipedia
Second Sino-Japanese War - Wikipedia
Nanking Massacre - Wikipedia
Russia and USA saved china.
US killed 1 million Japanese soldiers and lost 100,000.
Tianren Tan
Human Empire history enthusiast and data analyst
Answered Sep 21
Pre East Zhou, it was more a tribal alliance system.
East Zhou period, it was a feudal system.
Qin Shihuangdi era, it was the Imperial Dynastic system.
In 221 B.C. Qin conquered the other six other countries: Zhao, Wei, Han, Yan, Qi, and Chu and formed China. That is why throughout China’s history, it is restored back multiple times to its previous countries and nationalities for hundreds of years.
What was before Xia Dynasty in China? Where did the Xia people come from?
Yu-Hsing Chen
, history enthusiast, relatively wide knowledge of world history
Answered Mar 6, 2016
Xia is basically the period where legends meet real history, at least, to the extend of our current archaeological findings.
The story of Shiji suggest that before Xia, the people elects their leaders who then pass on their leadership to who he sees worthy (this is probably a tribal confederation setup.)
The two man before Xia's founder Yu was named Yao and Shun, during these times the floods of the yellow river were a significant problem, so Yao appointed a man to organize flood control projects. unfortunately he failed and was exiled, Yao also decide to step down as the leader and passed the baton to Shun.
Shun hires Yu, who was the son of the previous (exiled) engineer, to continue the project, Yu tried a new approach and succeeded, it was a major accomplishment that took decades, upon completion Shun decided to hand the leadership role over to Yu.
Yu founded the Xia dynasty, so it was not a different group of people from before.
5.8K views
View 30 upvotes
Answer requested by
· March 10, 2016
Rice has been domesticated in China over 10,000 years ago, so the current dating of xia and other sovereign rulers prior may not be correct as it goes beyond that, just wondering if xia or any tribes before that could have established another civilization, could be that Huang Di, Yandi, Shennong lived 10,000 or even 20,000 years ago?
Daniel Walker
· August 8, 2020
Rather than pushing back dates of known dynasties and people, I think the answer lies in Shimao. Longshan culture gave birth to the Xia Dynasty and Longshan culture existed long before that dynasty. Shimao is possibly the most significant archaeological find in Chinese history, as it predates the Xia and its architecture is significantly advanced for its time-leading one to conclude that this culture has been advanced for some time. The Xia left no written record and we only know they existed because the Shang Dynasty wrote about them and left a written record, primarily in oracle bones. Despite Chinese history having a long and accurate trove of written records, some people believed the Xia were mythological until archaeology in modern times proved otherwise. As the Xia left no known written account, we can only speculate about what came before, but there is no doubt that a culture as advanced as the Xia and those who built Shimao did not spring up over night. If we could time travel to 10,000 BCE in China, I’m sure we would see quite an advanced society, albeit a more ephemeral one than its dynastic decedents.
Before Xia Dynasty Eastern China was populated by Xia people, which was the eastern branch of the Sino-Tibetan people. Xia(夏) is the ethnicity name of Han Chinese before the rise of Han dynasty in 2th century BC, and it’s still used in modern Tibetan.
The pronunciation of 夏:
Old Chinese (6th century BC): gra -> Middle Chinese (7th century AD): ɣɹa -> Mandarin: ɕa (spelled as xia)
The name of Han people in Tibetan:
7th century AD : rgja -> modern Tibetan, Lhasa dialect: ɕa
Male Han Chinese : རྒྱཕོ (ɕa pho, corresponding to “夏夫”)
Female Han Chinese : རྒྱམོ། (ɕa mu, corresponding to “夏母”)
The Hongshan culture in northeast China and Inner Mongolia existed around 7,000 years ago and is the first known Chinese kingdom to work with jade and use dragon motifs. Ruins were first discovered by Japanese archaeologists in the 1930s. According to some interpretations, the Hongshan culture was forced south by sudden desertitification, and ended up mixing with the existing tribes in the Yellow River valley. This also roughly correlates with the legends about the Yellow emperor, whose people fought and eventually merged with the agrarian Yan tribes, at the head of which was Shen Nong (the Divine Farmer) and his ilk.
Ken PW Ong
Gwydion Madawc Williams
, Read a lot about history, and note some general patterns.
Answered Mar 6, 2016
The Xia dynasty is known from histories written much later, under the Han Dynasty. Unlike the Shang Dynasty, known from the Oracle Bones, there is no direct evidence it ever existed.
The Erlitou culture is sometimes identified as the real Xia.
The Han histories has obviously legendary figures before the Xia. Archaeologists find something they call the Longshan culture.
The Xia and the others all seem home-grown, perhaps with some cultural influence from Central Asian peoples who knew of the much older civilisation of Mesopotamia. The chariot was definitely transmitted this way. But there is no evidence of outside conquest or migration. A rather small number of people might have trasmitted the ideas and sold their services to existing rulers.
Ken PW Ong
· March 10, 2016
Has there been any study to prove that chariot in china transmitted from Mesopotamia?
Upvote
Reply
Gwydion Madawc Williams
· March 11, 2016
The design is similar. Some of the names used look like loanwords.
Upvote
Reply
Gab Chan
, well-read
Answered Mar 26, 2016
The Xia Dynasty (夏朝) is considered semi-mythical because there is some archaeological evidence from the Erlitou Culture (二里頭文化) and there are lots of legends. Currently, the Era of God Emperors (三皇五帝) predate the Xia Dynasty. The Norse also have this blurry continuity from their early history to semi-mythical events and figures.
Tommy Chan
· March 26, 2016
Sorry for being off-topic, but I just tried reading Quora answers first then the question second... it's quite good fun O.o
Alfred W Croucher
, A diligent student of history and philosophy.
Answered Mar 7, 2016
The Chinese people were created by the Yellow Emperor, who invented Chinese medicine, and Shen Nong, who laid down the rules for agriculture. They were on the tail end of the group which came out of Africa around 50,000bc. They intermarried with Dennisovians and Neanderthals a little bit before settling down in the Central China Plains. Some crossed over the Bering Straits about 20,000bc which is why some Indian tribes have similar DNA. They are not related to Peking Man who was from a much earlier group from Homo erectus clan. Definitely not Sapiens. Not even a little bit.
Jone Chou
, works at Auditor
Answered Mar 6, 2016
Some Chinese historian appoint that, Yu dynasty before Xia. There are three people who names are Yao, Shun and Yu, they are famous in Yu dynasty.
Eric Chan
Updated Jun 19, 2020
The Xia dynasty was a myth. It did not exist. There were just tribal people at that time.
Answers that need improvement
Joseph Boyle
, lives in California (1988-present)
Answered Mar 6, 2016
According to historians, Three Sovereigns and Five Emperors
Archeologically, see List of Neolithic cultures of China
Add Comment
Paul Chen
, History Minor in University
Answered Jan 10, 2019
There were many neolithic cultures in china before Xia dynasty. Xia dynasty most likely came from Erlitou culture itself.
The earliest of China's Neolithic Proto-writings come from Jiahu,[6] Dadiwan[1] and Damaidi. These date to 5000–6000BC or 8000 years ago. Later on we have:
Banpo and Jiangzhai
Banpo pottery symbols
Jiangzhai pottery symbols
Another group of early symbols, which many have compared to Chinese characters, are the Banpo symbols from sites like Banpo, just east of Xi'an in Shaanxi dating from the 5th millennium BCE,[e] and nearby, at Jiangzhai, in Lintong District, from the early 4th millennium BCE. As the Banpo symbols were discovered fairly early (1954–57)[12] and are relatively numerous (with 22 different symbols on 113 sherds),[13] these have been the focus of the most attention. Some scholars have concluded that they are meaningful symbols like clan emblems or signatures which have some of the quality of writing, perhaps being primitive characters,[14] while others have concluded based on comparisons to oracle bone script that some of them are numerals.[15][16][17][18]
Still others feel they may be ownership mark or potters' marks.[19][20][21]
These symbols are considered proto-writing.
Aside from Proto-writing.
Liangzhu Culture (3400–2250 BC)
The culture possessed advanced agriculture, including irrigation, paddy rice cultivation and aquaculture. Houses were often constructed on stilts, on rivers or shorelines.
here is Liangzhu culture pottery:
In this culture, jade was a precious stone that was appreciated by ancient people just as they are today. And recent archaeological findings show these people had complex and advanced water way works that is older than Mesopotamian water works. https://www.dailymail.co.uk/sciencetech/article-5147023/Huge-ancient-Chinese-waterway-found.html
Other neolithic cultures:
18000–7000BC Xianren Cave culture 仙人洞、吊桶环遗址 Wannian County, Shangrao, Jiangxi
A 2012 publication in the Science journal, announced that the earliest pottery yet known anywhere in the world was found at this site dating to between 20,000 and 19,000 years before present.
8500–7700 BC Nanzhuangtou culture 南莊頭遺址 Yellow River region in southern Hebei
7500–6100BC Pengtoushan culture 彭頭山文化 Ccentral Yangtze region in northwestern Hunan
7000–5000BC Peiligang culture 裴李崗文化 Yi-Luo river basin valley in Henan
6500–5500Houli culture 後李文化 Shandong
6200–5400Xinglongwa culture 興隆洼文化 Inner Mongolia-Liaoning border
Some of the oldest Comb Ceramic artifacts were found in the Xinglongwa culture
From examined samples, the average height of male was between 163.8 cm and 168.8 cm, while the average height of female between 153.4 cm – 159.9 cm. Both male and female Xinglongwa individuals showed strong Mongoloid cranial features[1], and are thought to be the distant ancestors of the present-day Tungusic peoples.
6000–5000Kuahuqiao culture 跨湖桥文化 Zhejiang
A very early dugout canoe was revealed; this demonstrates the earliest technology for constructing this type of watercraft in China, and perhaps the world.The earliest domesticated peach was found here. The second oldest remains of peach have been found at Neolithic Tianluoshan site, also in Zhejiang Province.
6000–5500Cishan culture 磁山文化 southern Hebei
Over 500 subterranean storage pits were discovered at Cishan. These pits were used to store millet. The largest pits were 5 meters deep and capable of storing up to 1,000 kg (2,205 lb) of millet.
5800–5400Dadiwan culture 大地灣文化 Gansu and western Shaanxi
The foundation of a large building, measuring 290 m2 and 420 m2 when including the outer courtyard, was discovered at Dadiwan. The building, known as F901, is described by Chinese archaeologists as a communal meeting hall. The building was built on an elevated rammed earth foundation, which was then layered with burnt clay.
5500–4800Xinle culture 新樂文化 lower Liao River on the Liaodong Peninsula
5400–4500Zhaobaogou culture 趙宝溝文化 Luan River valley in Inner Mongolia and northern Hebei
The culture produced sand-tempered, incised pottery vessels with geometric and zoomorphic designs. The culture also produced stone and clay human figurines.
5300–4100Beixin culture 北辛文化 Shandong
5000–4500Hemudu culture 河姆渡文化 Yuyao and Zhoushan, Zhejiang
5000–3000Daxi culture 大溪文化 Three Gorges region
5000–3000Majiabang culture 馬家浜文化Lake Tai area and north of Hangzhou Bay
5000–3000Yangshao culture 仰韶文化 Henan, Shaanxi, and Shanxi
4700–2900Hongshan culture 紅山文化 Inner Mongolia, Liaoning, and Hebei
The representatives of the Hongshan Culture location Niuheliang (6500–5000 BP) identified 3 different Y-chromosome subclades haplotypes: N1 (xN1a, N1c), C and O3a (O3a3)
Hongshan burial artifacts include some of the earliest known examples of jade working. The Hongshan culture is known for its jade pig dragons and embryo dragons. Clay figurines, including figurines of pregnant women, are also found throughout Hongshan sites. Small copper rings were also excavated.[3]
4100–2600Dawenkou culture 大汶口文化 Shandong, Anhui, Henan, and Jiangsu
Dawenkou's inhabitants were the earliest practitioners of trepanation in prehistoric China. A skull of a Dawenkou man dating to 3000 BC was found with severe head injuries which appeared to have been remedied by this primitive surgery.[15]
3800–3300Songze culture 崧澤文化 Lake Tai area
3400–2250Liangzhu culture 良渚文化 Yangtze River Delta
3100–2700Majiayao culture 馬家窯文化 upper Yellow River region in Gansu and Qinghai
3100–2700Qujialing culture 屈家嶺文化 middle Yangtze region in Hubei and Hunan
3000–2000Longshan culture 龍山文化central and lower Yellow River
2800–2000Baodun culture寶墩文化 Chengdu Plain
2500–2000Shijiahe culture 石家河文化 middle Yangtze region in Hubei
1900–1500Yueshi culture 岳石文化 lower Yellow River region in Shandong
CHINA - Archaeology Magazine
CHINA: The ruins of a massive walled city from the site of Shimao in northern China are revising ancient Chinese history. Archaeologists originally thought the site was part of the Great Wall, since they had not expected to find an enormous prehistoric complex in such a peripheral region. Shimao, however, apparently flourished around 2000 B.C., when it was the largest known settlement in China. At its center was a 230-foot-tall stepped pyramid, which contained 11 platforms and was used as a residential palace for local rulers
After Neolithic:
Erlitou culture
Erlitou culture - Wikipedia
Sanxingdui - Wikipedia
851 views
View 8 upvotes
Answer may need improvement
8
Erlitou culture (1900–1500 BC) in northern China, based on Liu Li and Chen Xingcan (2012), The Archaeology of China: From the Late Paleolithic to the Early Bronze Age.
Sanxingdui
Là di chỉ vương quốc Thục cách đây khoảng 5000 đến 3000 năm. Di chỉ Tam Tinh Đôi chỉ được phát hiện vào mùa xuân năm 1929, trong lúc một người nông dân ra làm ruộng đã phát hiện một đống đồ ngọc tinh xảo đẹp mắt. Di chỉ Tam Tinh Đôi đại diện cho di chỉ đồ đồng của nước Thục cổ, đánh thức nền văn minh Tam Tinh Đôi của nước Thục trong suốt 3000 năm lịch sử.
Năm 1986, các nhà khảo cổ khai quật ra hai hầm làm lễ tế rất quy mô, hơn 1000 văn vật quý đẹp tuyệt vời và làm rung động cả thế giới cổ vật. Cùng với việc khai quật ra hàng loạt văn vật quý hiếm tinh xảo và mang tính chất thần bí, những điều bí ẩn của lịch sử cũng lần lượt xuất hiện. Hiện nay, bảo tàng Tam Tinh Đôi tỉnh Tứ Xuyên là bảo tàng thu hút du khách với bộ sưu tập đồng hiếm có của nước Thục xưa, là nơi nghiên cứu của các nhà khoa học.
Mặt nạ đồng.
Mặt nạ đồng là một trong những cổ vật quý hiếm và kỳ lạ nhất trong bộ sưu tập hơn 1000 cổ vật Tam Tinh Đôi. Kỳ lạ là tại khu vực Hà Nam chỉ khai quật văn minh Tam Tinh Đôi chỉ có đỉnh, chậu... trong khi đó, tượng mặt nạ Tam Tinh Đôi lại miêu tả một khuôn mặt khác hoàn toàn với người đương đại, mắt to, mồm bẹp và rộng, lông mày rậm, không có cằm, khuôn mặt nửa cười, nửa giận.
Cho đến thời điểm hiện tại, người ta vẫn không hiểu, khuôn mặt này biểu thị cho cái gì, miêu tả ai và dùng để làm gì là một câu hỏi các nhà khoa học chưa có lời giải đáp.
Tem bưu chính Tam Tinh Đôi
Di chỉ đồ đồng Tam Tinh Đôi hiện nay được đưa lên bộ tem bưu chính do Trung Quốc phát hành năm 2012 với 1 block và 2 tem.[1]
