Tại Việt Nam: Cộng nam và cộng bắc choảng ⚡nhau
Hiện tại thì công an tp hồ chó minh đã truy lùng được 82 đối tượng trợ giúp cho Hằng bia ôm, trong đó có những đứa bắc cộng ngoài hà nội. Vì những đàn em thân cận của Hằng bia ôm ở đại nam, thì không đủ tới 81 đứa được. mà phải có những đứa thuộc phe bắc cộng giúp sức, đưa hồ sơ mật, đưa kịch bản cho Hằng bia ôm lên chửi. Không thể một mình Hằng bia ôm, mà chửi hết đứa Việt cộng này, tới đứa Việt cộng khác được.
Bây giờ nam cộng muốn dùng con cờ Hằng bia ôm, để khui ra những thằng bắc cộng đứng sau, nhằm nắm cán phe bắc cộng, trước thềm hội nghị trung ương.
Phe bắc cộng có vẻ đuối sức, không đủ sức đánh lại nam cộng.
Từ khi hằng bia ôm bị bắt tới nay, thì bắc cộng hà nội im phăng phắc, không dám tuyên bố điều gì. Trọng lú là hoàn toàn mất tích, không ai thấy xuất hiện tại hà nội.
https://youtu.be/JyVCripK7fc
Nguyễn phương hằng có bị xử tử hỉnh hay không
https://youtu.be/LSxD6By_dKo
Nguyễn Phương Hằng Đã Bị Bắt khoảng gần 9:00pm ngày 24 tháng 3 năm 2022
https://youtu.be/b7aKQvrd004
Bắc cộng và Nam cộng chúng nó choảng nhau rồi là la lá 💲💲🎵🎵🎵
Trung Quốc đã cài cắm người vào tới Bộ chính trị, Quốc Hội mọi cơ quan cao cấp của Việt cộng!
https://youtu.be/n89JdV6z0ww
Đua chó
https://youtu.be/KvHH13Fn6xQ
Đua ngựa
https://youtu.be/xp_vkKohF1U
Nguyễn Phương Hằng trong trại giam như thế nào
https://youtu.be/OCVBNrtSX6c
Chương Trình ĐẶC BIỆT
Tài phiệt Nga bị quốc tế đóng băng tài sản, tài phiệt ở Trung cộng và Việt cộng lo sợ.
https://youtu.be/oj2bnmwtMz4
Nguyễn Phương Hằng là con cờ cho cuộc chiến Bắc-Nam cộng đánh nhau tơi tả để chuẩn bị cho ĐHđ
https://youtu.be/UlzXdkfwqvE
TÁN GẪU SÁNG THỨ BẢY 2/4/2022
57:18
Bắc cộng hay nam cộng cũng vẫn là cộng sản, mà cộng sản thì không nên để cho nó tồn tại. Cộng sản phải biến mất.
Đúng! Quý vị còn tin tưởng nam cộng, mà đám nam cộng nhiều khi nó còn tàn độc hơn bắc cộng, nó tham nhũng, nó sách nhiều dân còn tệ hơn cái đám bắc cộng. Quý vị thấy tất cả cái trò sách nhiễu ở các tỉnh ở miền nam thì rõ rồi đó. Đừng tin tưởng nam cộng tốt hơn bắc cộng nhá, chúng đều giống nhau hết.
https://youtu.be/S6CO3mqReTk
Nguyễn Phương Hằng, Huỳnh Phi Dũng (AKA Huỳnh Uy Dũng) - Tăng Minh Phụng lời nguyền ứng nghiệm: Hồn Ma Báo Thù.
https://www.youtube.com/embed/Uzpf-1FarAI
Huy Đức Và pildong nói về Vượng Vin như thế nào?
https://youtu.be/J4cX6pcOlE8
Vinfast sẽ đánh bại thị trường xe hơi thế giới, weo một sự hết hồn không hề nhẹ
https://youtu.be/SQcpxqiqjeg
DIỄN ĐÀN HỘI LUẬN CHÁNH TRỊ. ĐT#38
https://youtu.be/FP1rgZy4k5o
iPhone & Focusrite Scarlett: STEREO video & streaming!
https://youtu.be/i7M7vIO_j1Q
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鴻龐氏 / Hồng Bàng Thị
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鴻龐氏（「鴻龐」 越南語：Hồng Bàng，又作「鴻厖」），是越南傳說時期中最古的王朝，也被視為越南國家的開端。傳說鴻龐氏存在於公元前2879年至前258年 [1]，君主的稱號為「雄王」、「雒王」或「碓王」，曾使用「赤鬼國」、「文郎國」等國號。中國古籍中所提到的駱越（又作雒越），就與鴻龐氏的傳說相關。 起源 / Nguồn gốc根據《大越史記全書·外紀·鴻厖紀》、《嶺南摭怪·鴻龐氏傳》等越南古籍的說法，鴻龐氏系出中國傳說裡的炎帝神農氏。神農氏三世孫帝明在南巡五嶺時，娶婺仙女，生涇陽王（名叫祿續）。帝明有意將帝位傳給涇陽王，但本身已有長子帝宜，涇陽王「固讓其兄」，放棄繼承權，帝明便決定由帝宜繼位，統治北方，並將涇陽王封到南方，實行統治，國號赤鬼國（Xích Quỷ），以「壬戌年（公元前2879年）」為元年。[2][3] 據《嶺南摭怪》所說，涇陽王具有「能行水府」的神力，並娶了「洞庭君龍王」的女兒，生貉龍君（越南語：Lạc Long Quân；名叫崇纜，越南語：Sùng Lãm）。其後，涇陽王「不知所終」，由貉龍君「代治其國」。[3] 有關涇陽王娶「洞庭君之女」的傳說情節，中國學者戴可來認為，這「顯然是來自唐代的著名傳奇《柳毅傳書》」。[4] 傳說中的鴻龐氏君主貉龍君[编辑]貉龍君的統治[编辑]在傳說中，貉龍君 「事神術，變現萬端」，擁有法力，並能出入「水府」（水中宮殿），又將領地治理得井井有條，「教民耕稼農桑，始有君臣尊卑之等，父子夫婦之倫。」貉龍君「或時歸水府」，人民須要幫忙時向他呼喚，就會「龍君即來，其顯靈感應，人莫能測」。[5] 「百粵之祖」[编辑]傳說，貉龍君娶神農氏帝宜之孫，帝來之女嫗姬，兩人生下一胞，「胞中開出百卵，一卵生一男，乃取歸而養之。不勞乳哺，各自長成。秀麗奇異，智勇俱全，人人畏服，其非常之兆」[6]，「是為百粵之祖」。[2]但由於貉龍君是「龍種，水族之長」，要經常出入「水府」，便與嫗姬商量：「吾將五十男歸水府，分治各處。五十男從汝居地上，分國而治。登山入水，有事相聞，無得相廢。」！[6] 雄王世襲統治的傳說 / Truyền thuyết về triều đại của các vua Hùng嫗姬帶領五十位兒子居於峰州，推舉「雄長者為主」，稱號為 Âu Cơ dẫn theo năm mươi vị nhi tử ở Phong Châu, đề cử hùng trưởng giả làm chủ, danh hiệu là「雄王 / Vua Hùng 」（越南語 / Tiếng Việt ：Hùng Vương），並使用 / và nhận đó là「文郎 Văn Lang」（ 越南語 ：Văn Lang）為 國號 / Quốc hiệu 。[7][6]此後，鴻龐氏延續了十八世 / Sau đó, Hồng Bàng thị kéo dài thập bát thế [8]， 再加上 / Cộng với 涇陽王 / Dung Dương Vương 和 / Và貉龍君 Dực Long Quân ，君王凡20位。 20 vị Quân vương . 除了涇陽王和貉龍君之外，其他十八世雄王的名號皆不見於越南的正史。 Ngoại trừ Dung Dương Vương và Tham Long Quân, những danh hiệu Hùng Vương thứ 18 khác đều không còn ở chính sử Việt Nam. 日本 / Nhật Bản學者 / Học giả岩村成允 / Nham Thôn Thành Doãn 在其所著的《安南通史》，將雄王世系列舉如下： Trong cuốn "An Nam Thông Sử" của ông, loạt truyện thế hệ Hùng Vương được trình bày như sau:[9]
近代越南學者陳重金（即陳仲金）對鴻龐氏世襲的傳說有所質疑，認為「縱觀自涇陽王至雄王18世，君王凡20易，而從壬戌年（公元前2879年）計起至癸卯年（公元前258年），共2622年。若取長補短平均計算，每位君王在位約150年！雖係上古時代之人，也難有這麼多人如此長壽。觀此則足可知道，鴻龐時代之事，不一定是確實可信的。」[10] 現代的越南學者則認為，十八世雄王事實上指的是十八個王朝，這些王朝分別屬於不同的文化時期。在青銅器時代，雄王以水稻文明而興起於紅河三角洲。雄王時代晚期發生了數場戰爭。[11] 與中國古代王朝及國家的關係[编辑]扶董為雄王擊退「殷寇」的傳說[编辑]根據《嶺南摭怪》裡的越南傳說，中國殷代時，雄王因「缺朝覲之禮」，而招來殷王率來襲（又稱「殷寇」；而《大越史記全書·外紀·鴻厖紀》則說是「雄王六世」時期的「國內有警」）。正當大軍壓境時，仙遊縣（或作武寧縣）扶董鄉的一位三歲童子自動請纓，帶領雄王軍隊來到殷軍陣前，「揮劍前進，官軍（雄王軍）後從。殷王死陣前」，而童子亦隨即「脫衣騎馬升天」。其後，雄王尊該名童子為「扶董天王」，立祠拜祭。[13][7] 近代越南學者陳重金（即陳仲金）以實事求是的態度，指出中國殷朝入侵的傳說「實屬謬誤」，理由是：「中國殷朝位於黃河流域一帶，即今之河南、直隸、山西和陝西地區。而長江一帶全是蠻夷之地。從長江至我北越相隔路途甚為遙遠。即使當時我國有鴻龐氏為王，無疑也不會有甚麼紀綱可言，無非像芒族的一位郎官而已，因此他與殷朝無任何來往，怎能引起彼此間的戰爭。而且，中國史書也沒有任何之處記載此事。因此，有甚麼理由說殷寇就是中國殷朝之人呢？」[14]因此陳重金將之視作「有一股賊寇稱為殷寇」而已。[10] 越裳氏向西周進貢的傳說[编辑]中國古籍裡的越裳氏獻白雉於周的說法，亦被越南傳說所吸收，並與鴻龐氏拉上關係。據《嶺南摭怪》所說，「周成王時，雄王命其臣稱越裳氏，獻白雉於周。」亦即是說，鴻龐氏的君主派出使節，以「越裳氏」之名，入貢於周。一如中國的古籍，周公認為自己德行不足，於是退回了這次貢物，並賜以重賞，將來使送回。[15]这越裳其实是掸族。[來源請求] 與越王勾踐的關係[编辑]據越南古籍《越史略·卷上·國初沿革》所說，中國春秋時代的「越王勾踐嘗遣使來諭，碓王拒之。」亦即是說，越王勾踐有意招攬鴻龐氏的國君，但遭拒絕。[8]按照這條資料，中國信史中的越王勾踐與越南傳說中的鴻龐氏，處於不相統屬的狀態。 傳說中鴻龐氏時期的制度和民俗[编辑]統治制度的傳說[编辑]據傳說，鴻龐氏亦有一套官僚制度。在雄王以下置相，稱為「貉侯」，將領稱為「貉將」（又稱為「雄將」）。王子稱為「官郎」，王女稱為「媚娘」。官員則稱為「蒲正」（又作「蒲政」或「蒲廷」）。而臣僕奴隸稱為「稍稱」，臣稱為「瑰」。世世父傳子，稱為「父道」（又作「逋導」）。[7][16] 據1970年代學者的研究，在越南歷史裡，甚至到八月革命前，在越南還存留著類似制度及官職稱謂。[17] 越南古代民俗的發源傳說[编辑]一些越南的古老風俗，都被越南古代史家認為是始創自鴻龐時代。例如，上古先民以漁獵為生，經常被「蛟龍」所咬傷，雄王便命人在身體上刺畫龍、水怪等圖案，令「蛟龍」不敢咬人，於是開始有「百粵文身之俗」；傳說當時越南「民用未足」，於是人們就「以木皮為衣，織菅草為席，以米汁為酒，以榔桄棕桐為飯，禽獸魚鱉為鰔（魚露），薑根為鹽」；還有上古時候越南人農作時「刀耕火種」，在山川活動時「剪短其髮」，初生嬰兒「以蕉葉臥之」，別人死後將其遺體「以杵舂之，令鄰人聞得來救」等等的風俗習慣，都被視為鴻龐氏時所有的。[16] 滅亡的傳說[编辑]據傳說，雄王共傳了十八世[8]，到公元前257年，蜀泮因為先祖向鴻龐氏要求通婚被拒，便籍此興兵入侵。[18]鴻龐氏的最後一代雄王自恃兵強將勇，說「我有神力，蜀不畏乎！」於是疏於防範，飲酒作樂。結果雄王因酒後「沉醉未醒，乃吐血墮井薨，其眾倒戈降蜀。」至此，鴻龐氏被蜀泮取而代之。[19] 有關鴻龐氏疆域的傳說[编辑]越南的各部史籍，對於上古越南民族或鴻龐氏的勢力範圍，有著略有不同的說法。
中國古籍中的「駱越」及「文狼人」[编辑]在中國古籍中，亦有與鴻龐氏有關的記載，稱之為「駱」或「駱越」。根據司馬遷《史記‧南越列傳》的記載，趙佗在華南、越北一帶稱王稱霸時，就用「財物賂遺」駱越，並將之「役屬」。司馬貞「索隱」引《廣州記》，對這裡提到的「駱」加以解釋：「交趾有駱田，仰潮水上下，人食其田，名為『駱人』。有駱王、駱侯。諸縣自名為『駱將』，銅印青綬，即今之令長也。後蜀王子將兵討駱侯，自稱為安陽王。」[23]酈道元《水經注》卷三十七引《交州外域記》有大致相同的記載，但將各階級人物及事物稱號寫成「雒王」、「雒侯」、「雒將」、「雒民」、「雒田」等等。[24]《廣州記》及《交州外域記》的說法，與越南傳說裡的雄王及蜀泮滅鴻龐氏的事跡大抵上吻合。 「駱越」在中國古籍裡，不單以遠古王朝的姿態出現，並且成為了越南地區裡長期存在的部落。據范曄《後漢書‧馬援列傳》所載，東漢大將馬援平定二徵起義後，「與越人申明舊制以約束之，自後駱越奉行馬將軍故事。」[25]這個記載表明，到了中國的秦漢時代，「駱越」雖然喪失了自立自主，但仍是越南地區裡的一支較有代表性的部落。 此外，《水經注》卷三十六引《林邑記》，有一項與文郎有關的記載：「朱吾（位於今越南廣平省洞海南）以南，有文狼人，野居無室宅，依樹止宿，魚食生肉，採香為業，與人交市，若上皇之民矣。縣南有文狼究，下流逕通。」[26]中國學者戴可來對這裡提到的「文狼人」、「文狼究」作出解釋：「文狼究（河流名）或因文狼人而得名。所說皆指文郎人，無『文郎國』。且『依樹止宿，魚食生肉』，『若上皇之民』，顯然是原始民族，尚未達到階級社會建立國家的水平。」[27] 後世學者對鴻龐氏傳說的詮釋[编辑]越南近代史家陳重金（陳仲金）認為，「從吳士連開始，自15世紀以後，我國的歷史才記述了有關上古時代的傳說。由此足可得知，有關這個時代的事情是難於確鑿可信的。不過，歷史學家却也收錄了這些俗傳的荒唐無稽的故事，它們全屬神仙鬼怪之說，完全違背自然的法則。但是，我們應該知道。任何國家都是如此，在混沌初期，誰都希望從神話之中尋找自己的根源來光耀自己的民族。無疑也因為這個道理，我國的史書記載鴻龐氏為『仙子龍孫』云云。」另外，陳重金又強調：「現在，我們根據舊史而敍述了各種故事，讀史者應該分辨何為真實的，何為捏造的，這樣才對學習歷史有益。」[28] 1970年代越共學術機關越南社會科學委員會的學者，從社會發展的角度，認為「文郎國開始分化成為有階級的社會」，以及它的「各個部落組成部落聯盟，其首領是雄王。部落聯盟經過了一個暫時的過渡階段，逐漸帶有國家的萌芽形態。」[29]此外，越共學者有另一種獨特的見解，就是鴻龐氏時期裡，「由母系社會轉變成父系社會的過程中，越南社會仍保持著一個相當穩固的傳統──母親、婦女在家庭中和社會上起重要作用。這些優良的傳統在越南社會上還長期保留著。」[30]另外，現代越南史家又將考古學上的東山文化與傳說裡的鴻龐氏拉上關係，認為前者是「雄王時代的極盛時期」。[31] 中國的越南歷史學家戴可來認為鴻龐氏傳說不足憑信，指出它是越南人雜糅了中國古籍裡的傳說及故事，並加以演繹及嫁接而成。例如鴻龐氏是炎帝神農氏的說法，是源於中國古籍稱炎帝「以火德王」，是南方的帝王；「貉龍君生百男」的說法，是從中國古籍裡有關百越的記載而演繹過來；「文郎國」的疆域是按百越的分佈區域描述的，其所轄「十五部」的名稱，都是中國漢代至唐代在越南所設的郡州縣名稱，因此，文郎國的傳說大概為唐代以後才編造出來。即使《水經注》引《林邑記》提到過「文狼人」，也只不過是原始民族，並未達到「階級社會建立國家」的水平。戴可來又指，越南著名學者如陶維英、陳重金（即陳仲金）等，均認為鴻龐氏傳說並不可信，只有70年代末、80年代初的越南當局，利用該傳說來大做反華文章，從而使之「完全墮落成為替地區霸權主義服務的偽史學」。[32] 紀念活動[编辑]雄王國祭[编辑]在現今的越南，把每年的農曆三月初十，定為祭祀雄王的節日，全國放假一天，進行盛大的拜祭活動。[33] 2012年，越南政府向聯合國教科文組織，申請將富壽省的雄王祭祀信仰列為「非物質文化遺產」，同年12月獲得批准認可。[34][35] 参考文献[编辑]引用[编辑]
Yue languages For Yue (粵語), see Yue. The Yue language or languages (越語, ex.越语, pinyin Yuèyǔ) was spoken by a group of tribes of modern South China and North Vietnam, known from ancient Yue sources of the 1st millennium BC. e. In addition to the kingdom of Yue , they mention dongyue (“Eastern Yue”), minyue (“Yue in the Min region”), nanyue (or Namviet - “southern Yue”), ouyue (“Yue from the Ou region”, in another reading of Au), as well as Baiyue, or "a hundred (that is, many) yue". However, it cannot be ruled out that different Yue groups spoke not only different, but also not closely related languages. The only known text in this language is an 8-line recording of a Yue boatman's song in the Shoyuan collection (1st century AD), transcribed using 32 characters and supplied with a Chu translation of 54 characters. It is believed that the Chu prince around 528 BC was her listener. e. Several interpretations have been proposed. Bai Yaotian believed that the text could be understood by a Zhuang speaker. In 1981 Professor Wei Qingwen and in 1983 Jiang Yingliang (1983) compared the text with Thai languages, including Zhuang. Zhengzhang Shanfan also attempted to read the text in Old Thai in 1991. In May and Norman's work, a number of Yue words from other Chinese sources are compared with Austroasiatic languages (including Vietnamese). On this basis, Pullyblank had previously suggested that the Yi (Chinese ex. 夷, pinyin yí, earlier than the Yue, a generalized name for the southern tribes in Chinese texts) were Austroasiatics. E. Henry also supports the conclusions of May and Norman. Izui Hisanosuke undertook to decipher the song using the Cham language. Lin Huixiang considers the Yue language to be close to Malayo-Polynesian. Subsequently, observations were made about single correspondences between the southern dialects of the Chinese language and the Austronesian languages. Notes ncient Yue language, also known as Baiyue language, is the language of the ancient Yuyue people. It was popular in Wu and Yue during the Spring and Autumn Period, and was different from the languages of the nearby Chu and Central Plains countries at that time. Linguistic research believes that ancient Vietnamese may belong to the Dong-Taiwan language family, and contains elements similar to modern Dong, Zhuang, and Thai; however, some studies believe that it should belong to the Austronesian language family or the Austronesian language family. There are very few documents that have survived in the ancient Yue language. The more complete ones include "Yueren Song" and "Goujian Weijia Order" in "Yuejueshu". Other materials include "Yuejueshu", "Wuyue Chunqiu", Records in "Dialect" and other documents, as well as sporadic records of names of people and places. language Linguists initially speculated that Old Vietnamese belonged to the Austronesian or Dongtai language family. In 1953, Japanese scholar Izumi Hisunosuke conducted research on ancient Vietnamese with Chinese characters in "Yueren Song" through Zhan, Malay, and Indonesian belonging to the Austronesian language family. Since then, scholars such as Wei Qingwen and Zheng Zhang Shangfang have interpreted "Yueren Song" and "Weijia Order" through Zhuang and Thai languages belonging to the Dong-Taiwan language family, thus confirming that the ancient Yue language has elements of the Dong-Taiwan language family. Scholars such as Mei Zulin analyzed the Vietnamese recorded in ancient classics and believed that Vietnamese belonged to the South Asian language family. Shagar proposed in 2008 that Old Vietnamese and Proto-Austronesian also originated from Tanshishan-Shangrao culture, and both were formed in Fujian as sister languages. grammar The most notable grammatical feature of the ancient Vietnamese language is that the attributive is located after the head word, which is the same as other Dong-tai languages. For example, in "Yue Jue Shu", "Zhu Yu is also the official of Yue Yan. The Yue people call Yan Yu Yu..." which is an example of the attributive postfix. Another example, " Zuo Zhuan ·Ai AD Year" records that " Wu Wang husband was defeated by Fujiao", and Du Yu's annotation was "Fujiao, Zhongjiao Mountain in Taihu Lake, southwest of Wu County, Wu County". Among them, "Fujiao" means "Jiaoshan", "Fu" means stone mountain, and it is also a postfix attributive. [1] [5] There is a view that it is similar to the structure of Zhuang "岜"/pja1/ and Thai ผา/pha/. In ancient Yue, the overlapping form was also used to express descriptive rhetoric, such as "Qin Xuxu" in "Yueren Song" to express happiness. [1] vocabulary Some of the place names in Wuyue today may be the transliteration of ancient Vietnamese, such as "Yu" in Yuyao , Yuhang , etc., which means "field". Some people think that "sentence" in Jurong means "ethnic group", and Kuaiji is The meaning of "spear mountain", Xuyi is the meaning of "good way" and so on. [1] [6] Juying's "Huainanzi Terrain Training": "From the northeast to the northwest, there are people with heels and Juying people." Gao Yi's note: "Juying, read as Jiuying. The country of the north is also." "Huainanzi· The Book of Sutra records: "When Yao was caught, they went out on ten days. The crops were scorched, the grass and trees were killed, and the people had nothing to eat... Nine babies, strong winds... Snakes, all of which were harmed by the people." Gao Yu's note: "Jiuying, the monster of water and fire, harms people." Jiuying and Juying are Jiuyang, and later misrepresented as nine-headed monsters and strange snakes, who can spray water and spit fire as a disaster. The city of Lu in the Spring and Autumn Period. "Zuo Zhuan Fifteen Years of Wengong": "One learns from Juzhen, and one learns from Ruqiu." Jurong was established as a county in the Western Han Dynasty, and its governance is located in Jurong County, Jiangsu Province. According to local chronicles, Jurong is named after the local "Gouqu (the name of the mountain, that is, Maoshan) has some tolerance", but Tan Qixiang, a historical geographer, believes that Maoshan is not curved, so how to say "you have tolerance". The origin of the place name is very early. "Shu Yi Ji": "The King of Wu has an annex in Jurong, and the trees are in the woods, hence the name Wu Palace." Juqu is the ancient name of Maoshan Mountain in Jurong County. Juli is the name of the middle section of the Ningzhen Mountains in Jiangsu Province, with an altitude of 425 meters. It is located in Dongchang Township of Jurong County and Shima Township of Dantu County. Also known as Gao Li Mountain. There is no place in the Spring and Autumn Period. It is in the south of Zhuji County, Zhejiang Province today. "Mandarin·Vietnamese": "The land of Goujian is as far as the sentence is not in the south." The name of the city in the Warring States Period was the name of the city in the Warring States Period, and the county was set up in the Qin Dynasty. Juyu, the ancient name of Siming Mountain in Zhejiang, stretches across Yin County, Fenghua, Yuyao, Shangyu, Sheng County, Xinchang and other cities and counties. Juyu is the name of a mountain in the southwest of Cixi County, Zhejiang Province. "Shanhaijing·Nanshanjing": "The mountains of Yuyu have no vegetation, but a lot of gold and jade." "Yuanfeng Jiuyuzhi": "There is a Yuyu Mountain in Cixi." The sentence takes the name of the ancient mountain in Zhuji County, Zhejiang Province. It is 17 kilometers south of Chengguan Town, Zhuji, Zhejiang. The main peak is 660 meters above sea level. Gou Wu one made to attack Wu, attack Wu, Gongyu, Ganwu, Wu and so on. The Western Zhou Dynasty to the Spring and Autumn Period. The first capital was the fence (now Meili, Wuxi, Jiangsu), and later moved to Wu (now Suzhou). Gou leaks the ancient place names of Hanoi, Vietnam. In the Western Han Dynasty, Goulu County was established, and the governance was located in Shibao County, Hexi Province, Vietnam. Sui waste. Gouzhong established a county in the Western Han Dynasty, and its governance is located in the east of Chengmai County, Hainan. Keenu is also used for ancient snails and Kunlun, the capital of Vietnam in the period of King Anyang. Can be the same as "sentence leak". The name of Gejiu, Yunnan Honghe Autonomous City, was established in the Qing Dynasty, and it was changed to a county in 1913. Kuanglu is the ancient name of Lushan Mountain in the west of Jiangxi. According to legend, there were seven Kuangsu brothers who built their cottage here during the Yin and Zhou Dynasties, hence the name. Gao Li is the name of the middle section of the Ningzhen Mountains in Jiangsu Province, with an altitude of 425 meters. It is located in Dongchang Township, Jurong County and Shima Township, Dantu County. Another sentence Lishan. In the Spring and Autumn Period of Guzhong, "Yue Jue Shu" said: "Gu Zhongshan is the mountain of copper officials." In today's Fenghuang Mountain, Pingshui District, 15 kilometers southeast of Shaoxing, Zhejiang, there is a large copper mine. In the spring and autumn of the late aunt, it was in the north of Longyou Town, Quzhou City, Zhejiang Province. Also for aunt, aunt. "Zuo Zhuan • Thirteen Years of Ai Gong": "The Yue attacked Wu, and Sun Miyong, the king of Wu, saw the flag of Gumie." Note: "Gumie, today's Taimo County in Dongyang." Pu Liben believes that it was called "Gumo" before the Han Dynasty. or "Awkwardness". Gumie is located in the northern part of the state of Lu, that is, in the eastern part of modern Sishui, Shandong. "Zuo Zhuan: The Year of Yin": "Gong and Zhuyi's father allied with Miao." Du's Note: "Mie, Gumiao, Ludi. There is Gumiao City in the south of Bian County in the State of Lu." In "Spring and Autumn" and "Gu Miao" In the annotations to Liang" and "Gongyang", this place name is also referred to as "Miao", or written as "眛" or "Miao". Gushu is the ancient name of Dangtu County, Anhui Province. Can be surveyed with Nanjing Hushu Town. Guxiongyi is an ancient place name near Hengshan, southwest of Suzhou, Jiangsu. "Mandarin·Wuyu": "The more defeated (Wu) prince is friends with Gu Xiongyi." Wei Zhao noted: "Gu Xiongyi is also Wujiao." Gusu Jiangsu Suzhou ancient place name. "Historical Records • River Canal Book": "Go to Gusu, watch the five lakes." "Wuyue Spring and Autumn" as "Guxu", the name is different in reality. Guxu is the ancient place name of Suzhou, Jiangsu. "Wuyue Spring and Autumn" refers to "Guxu Mountain" and "Xu Mountain", so it is known that "gu" is the prefix. Gu Yu is the ancient place name of Suzhou, Jiangsu. "Wujun Chronicle": "Gusu Mountain, one Guxu, one Guyu", the names are similar in reality. Jufeng ancient county name. It was established in the Western Han Dynasty, and its governance is located in present-day Thanh Hoa Province, Vietnam. During the Wu period of the Three Kingdoms, it was changed to Fengxian County. Nine doubts and one for nine. Mountain name. In the south of present-day Ningyuan County, Hunan Province. "Han Shu·Wu Di Ji": "Hope to worship Yu Shun in nine doubts." Jiujiang "Yugong": "Jiujiang Kongyin." Later generations have different opinions about its location, one says it is in the area of Guangji and Huangmei in Hubei, one says it is in Dongting Lake in Hunan today, and the other says it is in Jiangxi Ganjiang and its 8 big tributary. Jiuhe "Yu Gong": "Jiuhe is the guide." Later generations have different opinions about its location, and they all understand "nine" as a number. Jiuzi is the place name of Wu State in the late Spring and Autumn Period, in the southeast of Wuhu, Anhui Province. It was later conquered by the state of Chu. "Zuo Zhuan·Xianggong Three Years": "Kejiuzi, as for Hengshan." Gezao is the name of a mountain in the southeast of Zhangshu City, Jiangxi Province, which stretches for more than 200 miles. voice According to the "Huainanzi" record: "Hu people have those who are knowledgeable, and people call them "Yu". There are people who are more late, and people call them "Xiao," and "Xiao" means lightness and agility. , indicating that the pronunciation of Old Vietnamese is brisk and fast. [7] The phonetic development of ancient Vietnamese was close to that of Thai and Chinese in the late antiquity. There are also complex consonants. [1] According to the textual research of Luo Xianglin, "Jujian is the armor given to the barbarians, with the sword of light, the spear of the stick and the spear of Lu, and 300 dead soldiers out of the army." "Wu Lu" is a compound consonant word, pronounced plou. [7] Ancient Vietnamese remains Although the ancient Vietnamese language has long since died out, there are still many elements of the ancient Vietnamese language in Chinese. In Wu dialect , phonological and grammatical phenomena such as the pronunciation of Bangmu and Duanmu as the first glottal stops [ʔb] and [ ʔd] , and the use of noun attributive post-positioning are all from the ancient Vietnamese language. In terms of vocabulary, there are also ancient Vietnamese relics [1] [5] In Cantonese , [aː] and [a] have two sets of vowels, and gender modifiers are placed after nouns (such as "chicken", "chicken") and so on. Both are the same as the Dong-Taiwan language, and also belong to the relics of the ancient Vietnamese language. [8] And other dialects such as Gan dialect also have many underlying words in ancient Vietnamese. [9] 炎帝
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炎帝，姜姓[1]， 連山氏（烈山氏)， 魁隗氏，因善火耕而號神農氏[2]，因以火德王，故稱炎帝[3]、赤帝，是中國古代漢族传说中上古時代的天下共主，年代早於黃帝，炎帝部落從少典氏及有蟜氏派生出來[2][4]。 炎帝的傳說與五德終始說及圖讖相關。現今包括漢族、羌族、京族、苗族、契丹等各民族皆以炎帝為先祖。學者許倬雲認為，炎帝和黃帝兩大部落融合，後裔形成上古華夏部落。[來源請求] 記載[编辑]据傳世文獻，炎帝的文字記載最早見於《左傳》，前525年，郯子訪問魯國時，舉出古代帝王，將炎帝列在黃帝之後，共工氏之前。以炎帝為火師，以火來作為官名[5]。前486年，趙鞅占卜時，卜師史墨稱炎帝為火師，姜姓為其後裔[6]。此記載中，炎帝為火師。 据《國語》所載黃帝與炎帝的傳說，古代少典氏與有蟜氏通婚，生下黃帝與炎帝兄弟二人，分別居住在姬水與姜水兩地，因此，黃帝為姬姓，炎帝為姜姓，成為不同部族[7]。韋昭註，將黃帝、炎帝「二帝用師以相濟也」解釋為消滅[8]，代表黃帝與炎帝之間發生戰爭，黃帝消滅炎帝。《呂氏春秋》記載黃帝與炎帝之間曾發生戰爭[9]。 据《山海經》，記載炎帝之妻為赤水之子聽訞，其後代有祝融、共工與后土等[10]。后土又生下夸父，也是炎帝後代[11]。炎帝的小女兒女娃，在海邊戲水而意外淹死，變身為鳥禽精衛[12]。其孫靈恝，生下互人，能上下至天界，建立互人之國[13]。其孫伯陵，生下鼓、延、殳，之後開始製作樂器[14]。 据传世文献所载，對炎帝的祭祀出现於秦国[15]。据漢代《禮記》，炎帝為夏季祭祀的先帝，與祝融及灶神同時祭祀[16]。《淮南子》認為炎帝發明了火，因此被後世視為灶神[17]。 在《史記》出現神農氏的記載，神農氏不是一個單一人物，而是一個延續氏族，曾經統治天下。在黃帝時，神農氏勢力衰弱，被黃帝所屬的軒轅氏取代。在同段記載中，黃帝曾與炎帝在阪泉之戰作戰，隨後又與蚩尤在涿鹿之野作戰，因此擊敗神農氏族[18]。東漢《潛夫論》記載，神農為一個頭銜，神龍之子魁隗氏，被稱為炎帝與赤帝，取得神農氏封號，取代伏羲氏成為天下共主[19]。 在東漢的文獻，己將炎帝等同於神農氏。 傳記[编辑]距今四千年以上生於華陽，长于姜水[20]。相傳，炎帝和黄帝曾有姻親關係[21]，为神農之后。据载，“昔少典氏娶于有蟜氏，生黄帝、炎帝。黄帝以姬水成，炎帝以姜水成”[22]，炎帝部落在中原地區发展，而當時在今山東省地區，居住著以蚩尤為首的九黎部落，雙方因部落發展而發生長期衝突，炎帝不敵而退至南方一帶。 據說因炎帝部落屢次被封王，而造成黃帝部落不滿被炎帝部落統治，後又與軒轅氏族姬姓之黃帝進行三次激烈的戰役，這是中國歷史上流傳記載下來的第一場大規模的戰爭，稱為阪泉之戰。面對著統領熊、羆、貔、貅、貙、虎為圖騰部落的強大對手，炎帝終告不敵，炎帝部落分成三派，一派以刑天為首，繼續反抗黃帝，另一派以炎帝為首，與之結盟並歸順之，黃帝代炎帝而為天子，另一派以夸父為首，因既不願臣服，也不願繼續反抗，遂往東邊逃走（可能往東後被黃帝派出的應龍擊殺，然後被包裝成夸父逐日渴死的傳說）。 炎黃聯盟不斷擴展，歸順之部落越來越多，但蚩尤始終不服，雙方勢同水火，蚩尤帶領著九黎，與聯盟大戰於涿鹿（今河北省涿鹿村），是為傳說時代的第二場戰爭，稱為涿鹿之戰。最後蚩尤被打敗。「炎黃子孫」一詞是中國學者對漢族的始祖炎帝和黃帝的追溯和尊奉。 据《山海经·海内经》：“炎帝之妻，赤水之子听訞生炎居，炎居生节并，节并生戏器，戏器生祝融。祝融降处于江水，生共工。共工生术器，术器生方颠，是復土壤以处江水。共工生后土，后土生噎鸣，噎鸣生岁十有二。”炎帝是农神，始教天下播种五谷，尝遍五谷，这是炎帝与神农氏渊源；炎帝又是火神、灶神，始教人民摩擦生火而热食，用火来铸造金属器具，因此炎帝的后代有祝融这样的火神。 据《山海经·北山经》，白嘴赤足的精卫鸟是炎帝的小女儿女娃所变。据《路史·后纪四》，蚩尤也是炎帝后裔，并驱逐炎帝及其后裔榆罔，并与黄帝大战于涿鹿。不死战神形象的巨人刑天，是炎帝的部属。 世系[编辑]《呂氏春秋·覽》記載，神農傳17世。炎帝八世之說，始見於漢代谶纬《春秋命歷序》[23]。 自神农后有帝临魁、帝承、帝明、帝直、帝来、帝哀、帝榆罔共八代炎帝。[24][25][26] -0000000000000000000000
《山海经广注》：「炎帝（釐）之妻、赤水之子听訞生炎居，炎居生節并，節并生戲、噐」。炎居即炎帝居，節并同節莖[29]。 《山東通志 卷八》：炎帝始制耒耜敎民稼穡故曰神農，初都於陳徙都曲阜，在位一百四十年。傳帝臨魁、帝承、帝明、帝宜、帝來、帝裏、帝榆罔凡八傳。按《通鑑外紀》炎帝八世，《帝王世紀》帝承在帝臨之上，《路史》分臨魁為二人（帝臨、帝魁），又帝柱、帝慶甲、帝節、帝莖、帝克、帝戲、帝器、帝祝融共十六帝。今依外紀又按帝裏或作帝哀亦作帝居，末帝榆罔漢書作參盧。 現代推論[编辑]炎帝的傳說目前最早的傳世文獻記載是在戰國時代，或是漢朝。他與五德終始說及圖讖相關。 古籍記載，在黃帝之前，神農氏存在了五百年。神農氏是一個氏族，為中國傳説歷史中的第一個部落聯盟，由神農開創。其首領由於懂得用火而得到王位，所以稱為炎帝。在炎黃兩大部落融合之前，農耕文明在黃河流域已有數千年以上的歷史。《史記》云：『軒轅之時，神農氏世衰』（在黃帝時代，神農氏部落已經衰落）。神農和神農氏最後一代炎帝為兩人，炎帝為神農後裔，但大部份的文獻對此並不細分，比較傾向視為同一人，或同為南方部落勢力的代表性領袖。 根據傳説，神農氏部落有五個方面的貢獻：
神農氏族部落後期的傑出首領炎帝和黃帝兩部落融合以後逐漸形成華夏部族，因而炎帝與黃帝共同被尊奉為華夏人文初祖。神農為三皇之一，炎帝也被列為五帝之一[註 2]。 炎帝相傳姓姜（有說因為生於姜水），並顯示仍依存有母系社會的傳統，羊加女合二為一（另姬、姒、姚、嬴都有此特徵）。炎帝是漢民族的人文始祖之一。《帝王世紀》云：『神農氏，姜姓也，母曰任姒，有蟜氏女，名女登；為少典婦，游於華陽，有神龍首，感生炎帝。人身牛首，長於姜水。有聖德，以火得王，故號炎帝。初都陳，又徒魯。又曰魁隗氏、連山氏、列山氏。』。 1894年，拉克伯里（法語：Terrien de Lacouperie）在其著作《中國上古文明的西方起源》（Western Origin of the Early Chinese Civilisation from 2300 B.C.to 200 A.D），主張黃帝與炎帝皆來自兩河流域，經崑崙山進入中國中原地區，炎帝原為巴比倫國王。這個說法得到章太炎的支持。 中華人民共和國學者楊伯峻，認為神農氏之名，首見於《易經》〈繫辭〉，為戰國時代的傳說，在西周時尚未出現[30]。 學者雷欣翰認為，先秦文獻中的炎帝與神農記載是分開的，至西漢末期，出現炎帝即神農氏的說法，他認為神農氏即炎帝的說法首見於班固《漢書》引述刘歆的說法。至晉朝後，才確立神農氏即為炎帝的說法[31]。 美國學者許靖華認為，在公元前六千多年的氣候變冷，使原居於葉尼塞河流域的漢族先民南下，擊敗了原居於中國東南方的苗族與傜族先民，據有中國中原地區，因此形成了黃帝擊敗蚩尤的傳說。炎帝代表了最早居於中國東南的苗族與傜族部落[32]。而基因研究指出，原始人類由東亞南部，於4萬至2萬年前間北上至黄河中上游，成為漢藏人先祖[33]。 學者張政烺認為，神農氏的姓氏，包括連山氏，列山氏與魁隗氏等，都是古代民間筮書古名，經過傳說而被轉化成神農氏的姓氏來源。
後裔[编辑]鮮卑宇文部以炎帝為其先祖[34]。據《遼史》，與宇文部同源的契丹，同樣以炎帝為其先祖[35]。 據越南《大越史記全書》等古代史書記載，越南最早的君主鴻龐氏，為炎帝之後，因此越南自古皆以炎帝為其始祖。 爭議[编辑]
炎帝陵[编辑]影視[编辑]注释[编辑]参考文献[编辑]
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| 1 Thần Nông Năm đá （轨） |
Nghe lời
（Mãng Thủy thị/Bôn Thủy thị） | |||||||||||||||||
| 2 Đế Lâm Khôi 帝臨魁 | Cột | ||||||||||||||||||
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| 3 Đế Thừa / 帝承 | Khánh Giáp / 慶甲 | |||||||||||||||||
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4 Đế Minh / 帝明 | |||||||||||||||||
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5 Đế Thẳng / 帝直 | ||||||||||||||||||
| 6 Đế Oanh / 帝釐 （來） |
Nghe lời 听訞 （承桑氏/桑水氏）[27] | ||||||||||||||||||
| 7 Đế Ai 帝哀（居、裏） | |||||||||||||||||||
| Củ 節莖 | |||||||||||||||||||
| 克 | 戲 | ||||||||||||||||||
| 8 Đế Du Anh / 帝榆罔（參盧） | dụng cụ 器 | ||||||||||||||||||
| Chúc Dung / 祝融 | |||||||||||||||||||
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