scholarly journals Birds of the Mongol Empire

2016 ◽  
Vol 7 (1) ◽  
Author(s):  
Eugene N. Anderson
Keyword(s):  
Yuan Dynasty ◽  
Marco Polo ◽  
The World ◽  
Mongol Empire ◽  
The Yuan Dynasty ◽  
Medical Encyclopedia

The Mongol Empire, the largest contiguous empire the world has ever known, had, among other things, a goodly number of falconers, poultry raisers, birdcatchers, cooks, and other experts on various aspects of birding. We have records of this, largely in the Yinshan Zhengyao, the court nutrition manual of the Mongol empire in China (the Yuan Dynasty). It discusses in some detail 22 bird taxa, from swans to chickens. The Huihui Yaofang, a medical encyclopedia, lists ten taxa used medicinally. Marco Polo also made notes on Mongol bird use. There are a few other records. This allows us to draw conclusions about Mongol ornithology, which apparently was sophisticated and detailed.

scholarly journals Reflections on Contrasting Views on Themes in Chinese Civilization

1970 ◽  
Vol 4 ◽  
pp. 1-20 ◽  
Author(s):  
Gunnar Haaland
Keyword(s):  
Organizational Context ◽  
Present Situation ◽  
Historical Consciousness ◽  
Yuan Dynasty ◽  
Modern China ◽  
Cultural Traditions ◽  
Important Concern ◽  
The World ◽  
The Yuan Dynasty ◽  
Chinese Empire

CORRECTION: On Page 9, Paragraph 3, Line 7, the date of the Yüan dynasty (1279 – 1368) has been changed to Yüan dynasty (1271 – 1368). Like any complex civilization, China contains the confluence of range of traditions of knowledge that people draw on in their interpretations of and reactions to events in the 'world' they are exposed to. However traditions of knowledge serve multiple purposes and may lead to contradictory views on important issues. Chairman Mao when reflecting on two dominant cultural traditions – the Confucian school and the Legalist school - stated that in China there is always two opposite viewpoints. The traditions of knowledge expressing such divergent viewpoints had for more than 2000 years been nurtured and elaborated in the organizational context of the Chinese Empire. An important concern in these traditions is their emphasis on lessons to be drawn from past historical experiences. In the present situation the historical consciousness allows for alternative guidelines for interpreting events taking place on national as well as on global arenas. Keywords: modern China; Leninist capitalism; Confucian superstructure; guanxi; corruption; mianzi (face) DOI: 10.3126/dsaj.v4i0.4510 Dhaulagiri Journal of Sociology and Anthropology Vol.4 2010 pp.1-20

scholarly journals The Role of Astronomy and Feng Shui in the Planning of Ming Beijing

2021 ◽  
Author(s):  
Norma Camilla Baratta ◽  
Giulio Magli
Keyword(s):  
Satellite Imagery ◽  
Yuan Dynasty ◽  
Feng Shui ◽  
Palaeomagnetic Data ◽  
The World ◽  
Political Message ◽  
Mandate Of Heaven ◽  
The Yuan Dynasty ◽  
The City

AbstractPresent day Beijing developed on the urban layout of the Ming capital, founded in 1420 over the former city of Dadu, the Yuan dynasty capital. The planning of Ming Beijing aimed at conveying a key political message, namely that the ruling dynasty was in charge of the Mandate of Heaven, so that Beijing was the true cosmic centre of the world. We explore here, using satellite imagery and palaeomagnetic data analysys, symbolic aspects of the planning of the city related to astronomical alignments and to the feng shui doctrine, both in its “form” and “compass” schools. In particular, we show that orientations of the axes of the “cosmic” temples and of the Forbidden City were most likely magnetic, while astronomy was used in topographical connections between the temples and in the plan of the Forbidden City in itself.

A Comparative Study of the Ghost Literary Motif in Snow in Midsummer by Guan Hanqing and Hamlet by Shakespeare

2021 ◽  
Vol 5 (1) ◽  
pp. 125-134
Author(s):  
Cristina-Mădălina Dinu
Keyword(s):  
Comparative Study ◽  
Chinese Literature ◽  
Moral Values ◽  
Yuan Dynasty ◽  
Contrastive Analysis ◽  
Didactic Literature ◽  
The World ◽  
Classical Chinese ◽  
Cultural Spaces ◽  
The Yuan Dynasty

In classical Chinese literature, employing the literary motif of the ghost represents both the writers’ desire to escape the pattern of didactic literature promoted by Confucianism and their attempt to revolt against the rigidity of the Confucian dogma that is far too entrenched in reality and inhibits their creativity. Written during the Yuan Dynasty (1279– 1368) by Guan Hanqing (1225–1302), Snow in Midsummer presents the injustice of Dou’E who dies for a crime she did not commit, with the girl returning to the world of the living in the form of a ghost to obtain her justice. The motif of the vengeful ghost also appears in Shakespeare’s (1564–1616) play, Hamlet . In this essay, I will investigate comparatively the dramatic aesthetics through which the spirits are outlined in the two plays, the comedy used by Guan Hanqing and Shakespeare, respectively, in the scenes of the appearance of spirits, and last but not least, the religious substratum contained in the symbolism of these ghosts. After a contrastive analysis of the dramaturgical and aesthetic construction of the two spirits in these plays, I argue that, despite their belonging to two different cultural spaces, both authors question through the supernatural the moral values of the societies in which they lived.

scholarly journals Prince Manggala – The Forgotten Prince of Anxi

2018 ◽  
Vol 71 (4) ◽  
pp. 1169-1188
Author(s):  
Vered Shurany
Keyword(s):  
Northwest China ◽  
Yuan Dynasty ◽  
Cross Cultural ◽  
Southern Song ◽  
Military Commander ◽  
Mongol Empire ◽  
Crown Prince ◽  
The Yuan Dynasty ◽  
Shed Light ◽  
Different Parts

Abstract Manggala (忙哥剌 d. 1278）was the third son of Qubilai Qa’an (r. 1260–1294) and his chief wife, Chabi Qatun (察必 d. 1281). Although he was not the crown prince he ruled over a large and strategic territory between the frontiers of the Southern Song before it was fully conquered, and the northwestern frontier, where some of the Mongol princes still challenged Qubilai’s legitimacy as the Great Khan. In spite of this, Prince Manggala does not have a biography in the Yuanshi, and is mainly remembered as the father of Prince Ananda, Qubilai’s grandson, famous for embracing Islam. However, juxtaposing sources from different parts of the Mongol empire to compile Prince Manggala’s biography shows that he appears to have been a governor and capable military commander, who established his own princely administrative system, Wangxiangfu (王相府), showed interest in both Islam and Buddhism and addressed the various peoples and religions in his heterogeneous domain differently, thereby enhancing his legitimation. Manggala’s annotated biography can expand our knowledge of the role and status of princes in the Yuan dynasty (元代 1271–1368), as well as shed light on both administration and cross-cultural contacts in northwest China during the early Yuan era.

scholarly journals Once Again on the Chronology of the As People’s Entry into Mongol Service

2021 ◽  
Vol 9 (3) ◽  
pp. 506-519
Author(s):  
Eduard V. Kaziev ◽  
Keyword(s):  
Military Service ◽  
Yuan Dynasty ◽  
The Caucasus ◽  
Military Commanders ◽  
Official History ◽  
History Of ◽  
Mongol Empire ◽  
The Yuan Dynasty

Research objectives: To ascertain the time and circumstances of the As people’s incorporation into the service of the Great Mongol Qa’ans. Research materials: Biographies of the As military commanders presented in the official History of the Yüan dynasty (the main source), the narratives of John of Plano Carpini and William of Rubruck, the chronicles of Vardan Areveltsi, Kirakos Gandzaketsi, and Grigor Aknertsi, Rashid al-Din’s Compendium of Chronicles, the Hypatian Codex, notes of Chinese officials Peng Da-ya and Xu Ting on the Mongols. Results and novelty of the research: The paper clarifies one aspect of the author’s previous research of the problem under consideration. It partially refutes a prior conclusion that the As entried into the Mongols’ military service only during the Western campaign. On the contrary, this paper substantiates the traditional assertion that the As joined Mongol service during the reign of Möngke Qa’an. Besides, it indicates that this argument finds its substantiation in the information found in the As military commanders’ biographies in the History of Yuan which are usually overlooked on this issue. The assumption is also put forward and argued that the enthronement of the rulers of Alania took place in the Caucasus, and they did not need to go to the capital of the Mongol Empire for this purpose. In addition, it is noted that in the related sources, analyzed by the author in both papers on this topic, there is no information that would allow for asserting or suggesting the possibility of the arrival of the As to serve in Mongolia and China after the beginning of the process of the actual division of the Empire into independent uluses following the death of Möngke Qa’an in 1259.

scholarly journals Art. XV.—Notes on the old Mongolian Capital of Shangtu.

1875 ◽  
Vol 7 (2) ◽  
pp. 329-338 ◽  
Author(s):  
S. W. Bushell
Keyword(s):  
Chinese Character ◽  
Yuan Dynasty ◽  
North West ◽  
Geographical Society ◽  
The North ◽  
Marco Polo ◽  
History Of ◽  
The Yuan Dynasty ◽  
The City ◽  
Great Wall

On February 9th, 1874, I read a paper before the Royal Geographical Society entitled, “Notes of a Journey outside the Great Wall of China,” made by the Hon. T. G. Grosvenor and myself in the autumn of 1872, including an account of a visit to the ruins of the city of Shangtu, the ancient northern capital of the Yuan Dynasty, described in such glowing terms by Marco Polo, who was there in the reign of its founder, the famous Kublai Khan. They are situate on the northern bank of the Lan-ho—the Shangtu River—about twenty-five miles to the north-west of Dolonnor, the populous city founded by the Emperor Kang-hi, as a trading mart between the Chinese and the Mongolian tribes. These ruins were identified by the existence of a marble memorial tablet, with an inscription of the reign of Kublai, in an ancient form of the Chinese character. A more detailed account of the history of the city so frequently referred to by mediaeval travellers, derived from Chinese and other sources, has been drawn up; and a plan of the ruins, with a facsimile and translation of the inscription, added, in the hope that it may prove of some interest to the Members of your Society.

Marco Polo in China — or not

1996 ◽  
Vol 6 (2) ◽  
pp. 221-225 ◽  
Author(s):  
D. O. Morgan
Keyword(s):  
Great Effort ◽  
Marco Polo ◽  
The World ◽  
Historical Phenomenon ◽  
Mongol Empire ◽  
The Right

Marco Polo's book — The Travels, The Description of the World, II Milione, or whatever we prefer to call it — is unquestionably the best known of all contemporary sources on that unprecedented historical phenomenon, the Mongol Empire of the thirteenth and fourteenth centuries. That is not to say that it is by any means the best source. As history, it cannot compare, for example, with Rashīd al-Dīn's Jāmi' al-tawārīkh, and as a European travel account (if that is what it is), it is not remotely in the same class as Friar William of Rubruck's Itinerarium. Nevertheless, while Friar William may have been completely forgotten and Chinggis Khan remembered only as someone a political reactionary can, by dint of great effort, get himself (or herself, one should hasten to add) to the right of, there are many who know at least something about Marco Polo: perhaps principally the fact that he went to China — as almost everyone has hitherto supposed that he did.

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