Why the kings visited Jesus were called three wise kings from THE FAR EAST?从东方远远来三位国王为什么题为智慧王?

Why the kings visited Jesus were called three wise kings? Isn't it CHINA from the VERY FAR EAST of Jerusalem than Persia?
三位国王为什么题为智慧王，因为他们跟随智慧的星.--中国比波斯远?
It was because they followed the star which was recorded in chinese astrology as THE WISE-STAR hui-hsing FROM CHINA. 因为他们跟随智慧的星. 根据中国慧星纪录.
Key thought: Some Notes on the Visibility of the 5BC Chinese Star
(1)The 5 BC Chinese star is often associated with the Star of Bethlehem due to the
coincidence in dates and the time of year that it was observed.
(2)The chronicle, the “Ch'ien-han-shu” states that:
"In the second year of the period of Ch'ien-p'ing, second month, a hui-hsing
appeared in Ch'ien-niu for more than 70 days"
This record can be translated as:
“During the interval between March 10th and April 7th of 5 BC, a comet that was
visible for more than 70 days appeared close to Alpha and Beta Capricornii”
[N.B. hui-hsing慧星=wise star] [ Above Text taken from page1, page 3 and page 4 of 原文的来源 第1页，第3页和第4. Original text from:页: http://www.astrosurf.com/comets/cometas/Star/Visibility_Star.pdf ]

The Three Wise Kings From The Three Kingdoms IN CONECTION with THREE-STAR PILES SERVE AS THE EVIDENCE .圣诞星以及三星堆之谜: 三国时期刘禅就任蜀汉皇帝,蜀国王捣毁了所有祭祀器.

THREE-STAR PILES RELICS SERVE AS THE EVIDENCE forthe 3 KINGS OF THE THREE KINGDOM.圣诞星以及三星堆之谜: 三国时期刘禅就任蜀汉皇帝,蜀国王捣毁了所有祭祀器.


[A]According to Sanxingdui (Three-Star Piles) Museum四川三星堆博物馆 :
Sanxingdui refers to three earth mounds at the site. Hence the site found here is called Sanxingdui Relic. The Relic area stretches for about 12 square kilometers (about 4.6 square miles), which is the largest, oldest, and most connotational Shu cultural relic in Sichuan. It is said that the Heavenly Emperor cast down three handfuls of earth which fell near the Jian River and became three earth mounds on Chengdu Plain. The three earth piles, described as three golden stars in a line, hence became known as Sanxingdui (three-star piles).
Please login 点击输入和读:
(1)My other blog for Three-Star Piles photos in: China's Lost Pyramid.
(2 )四川三星堆Sanxingdui (Three-Star Piles)
(3)Sanxingdui (Three-Star Piles) Museum四川三星堆博物馆
三星堆之谜:
您相信或不,由您决定，答复是三国时期,圣经纪录是三位国王(MAGI)来自远东跟随圣诞星到耶路撒冷拜访小耶稣，并且，当他们回来了蜀国王毁坏了所有崇拜项目!
THE FINDINGS COULD BE THE STRONG EVIDENCE : IT SHOULD BE THE ANSWER TO THE ARCHEOLOGIST QUESTIONS , WHY IN THE "THREE-STAR PILES” all THE WORSHIP ITEMS WHICH ARE VERY EXPENSIVE BELONGING TO THE KING ,WHEN THEY WERE FOUND in the DAMAGED/DESTROYED conditions ,but were properly KEPT and CLASSIFIED, HIDDEN INSIDE THE 2 DENS OF SACRIFICE. Moreover the items were damaged intentionally not by crime. There were plenty of animal remains but not human remains WHICH WERE DISTINCT DIFFERENCE CULTURE from all religious practices in the history of socery.
The clues from the relics gives the logical deduction that : The people(especially the KING) could suddenly turn to the belief of MONOTHESISM of the CREATOR OF HEAVEN AND EARTH, BY GIVING UP IDOLATRY PRACTISES.
1986年在广汉三星堆发现的两个大“祭祀坑”，其中一号坑为长方形土坑，口大底小，坑口长4.5-4.64米，宽2.3-3.48米；坑底较平，长4.1米宽2.8米，深1.46-1.64米。坑的四角基本为正东、西、南、北方向。坑内填有黄褐色五花土，经层层夯实。
一号坑内出土有金、玉、石、骨、陶、象牙等质料的文物300余件以及海贝和3立方米的骨渣。据发掘者根据现场情况分析，埋入的器物是按一定次序投入的。其中玉戈、璋等形制教大的玉石器主要在东部坑壁的东端；玉凿、玉锛、石斧等形制较小的放置在坑的西南；大型铜器如人头像、人面像、铜尊等主要分布在坑的西南部；象牙主要在坑的中部；金杖则出土于坑的中部偏西。出土器物的类型主要有，青铜器：跪坐人像、头像（可分三种类型），爬龙柱形器、虎形器、罍、尊、盘、器盖等；金器：金杖、面罩、虎形饰；玉器：璋（有四形）、戈（三形）、凿（分六形）、锛、瑗、锄、斤、匕、斧、佩以及石器、象牙、海贝等。
二号坑也为长方形，坑壁微斜，长5.3米，宽2.2-2.3米，坑口至坑底深1.4-1.68米，坑底长5米，宽2-2.1米。坑底西南高，东北低，坑内填五花土，填土经夯打。
根据发掘现场情况分析，坑内的遗物投放也是有一定先后次序的。表现为三次投放，因此遗物亦可分为三层：下层主要为大量的草木灰烬、碳屑、小型青铜器、青铜兽面、青铜树枝、玉石器及大量的海贝等；中层主要为大件的青铜器，如大型立人像、太阳器、大型人面像、人头像、树、尊、罍等；上层则为60余枚（节）大盎门齿纵横交错在一起。这些遗物在清理时，大部分都杂在灰烬骨屑里，并留下明显的烟薰火烧痕迹。其后再投入大型的青铜容器、青铜人像、头像、人面、树座等；最后放入象牙。大青铜立人像腰部断成两截，分别位于坑的中部和西北部。……头像和面像尤其是人面像，大部分被打坏或烧坏。[1]
很显然，这两个“祭祀坑”里的器物都是人为投放进去的，并且是有意破坏以后掩埋的。而且这两个坑里的东西都是非常贵重，非常神圣的器物。在生产力不发达的古蜀时期这些器物可以说是他们所有的大部分宝贝，也是他们的主要精神寄托。但是，他们为什么要毁坏这些宝物并且掩埋它们呢？是古蜀人自己干的这件事吗？关于这个问题，确实给大家带来了很大的疑惑，学者们提出了许多的假说，这些假说是：
1、“祭祀坑”说。这是目前学术界占主流的认识。并得到众多同行的认可。该说认为两坑是三星堆古蜀国民进行祭祀后的遗迹。其中包括“燎祭”与“瘗埋”的过程，即将祭物用火焚烧后埋葬。致于祭祀的对象则为天、地、山川及祖先神祗等。
2、“厌胜”说。这种说法出现较早，其比较注重青铜像和神树是被毁掉后埋掉的——对这奇特现象，从民族学材料入手，从古代巫术的概念出发，认为这些神像“不灵”而加以打击、虐待、丢弃或烧毁，以此来刺激灵物。在此基础上，“厌胜”论者还进一步推测“厌胜”活动与蜀地洪水及战乱有关，并而联想到古蜀世系中的杜宇、开明氏的政权更迭。[2
2008年3月17日于成都红运花园
[1]屈小强、李殿元、段渝主编：《三星堆文化》。
[2]参见林向：《蜀酒探源——巴蜀的‘萨满文化’研究之一》，《南方民族考古》1987年第一辑。
[3] 胡昌钰、蔡革：《鱼凫考——也谈三星堆遗址》，《四川文物》1992年《三星堆古蜀文化专辑》。
[4] 屈小强、李殿元、段渝主编：《三星堆文化》。
[5]参见孙华、苏荣誉：《神秘的王国》。
本文摘要来源:三星堆文明衰落新解: http://blog.sina.com.cn/s/blog_52114f2701009qw9.html 本文以全新的视角对三星堆“祭祀坑”中的种种令人不解之谜和三星堆文化衰落的原因作出了新的解释,提出了新的观点
[B]中国四川三星堆千年未解的五大谜团
未解之谜三：神秘的器具
http://tech.qq.com/a/20060517/000236.htm
三星堆出土的大量青铜器中，基本上没有生活用品，绝大多数是祭祀用品。表明古蜀国的原始宗教体系已比较完整。这些祭祀用品带有不同地域的文化特点，特别是青铜雕像、金杖等，与世界上著名的玛雅文化、古埃及文化非常接近。三星堆博物馆副馆长张继忠认为，大量带有不同地域特征的祭祀用品表明，三星堆曾是世界朝圣中心。
在坑中出土了5000多枚海贝，经鉴定来自印度洋。有人说这些海贝用做交易，是四川最早的外汇，而有的人则说这是朝圣者带来的祭祀品。还有60多根象牙则引起了学者们“土著象牙”与“外来象牙”的争议。“不与秦塞通人烟”的古蜀国，居然已经有了“海外投资”，不可思议。。
[C]中华民族与古犹太人血缘关系的破解 Chinese And Jew Have Blood Connection.
我们先来看看熟悉的犹太人，把他们作为闪族其中的一个代表。这个民族善于迁徙，散居在世界各地也是公认的事实。从犹太人这里作为一个起点来开始我们的探索旅程吧。（本专题所刊载内容为原书内容的一半，并且不带图片，原书附图约150幅，另外全部注解未带）
前 言 点击输入和读:
闪族人迁移的可能性
三星堆遗址与犹太文明(1)
三星堆遗址与犹太文明(2)
三星堆遗址与犹太文明(3)
闪族犹太人与三星堆葬俗(1)
闪族犹太人与三星堆葬俗(2)
对两祭祀坑器物的解读(1)
对两祭祀坑器物的解读(2)
对两祭祀坑器物的解读(3)
中东人与中国少数民族(1)

(1)First Jewish Settlement:
· It is stated that "the Jews have been settled in that empire [China] from time immemorial." Notwithstanding this, it is as hazardous to connect the first Jewish settlement in China with the Lost Ten Tribes ("Jew. Quart. Rev." xiii. 23) as it is an unwarranted skepticism to doubt the correctness of the tradition of the Chinese Jews themselves, which traces the first immigration back to the Han dynasty between 206 B.C. and 221 C.E. (Möllendorf, in "Monatsschrift," 1895, p. 329).------
(2)Peculiar Religious Rites:
The mode of veneration, however, differed from the Chinese(The Chinese proper of the nation) in that only the names of the Biblical ancestors were written on a tablet, and no picture was presented. Further, instead of the animal sacrifices mentioned in the inscription (see below), incense was used, a censer being assigned to each patriarch; the largest one to Abraham as the most venerated, the rest for the other patriarchs (the twelve sons of Jacob), Moses, Aaron, Joshua, Ezra, and other Biblical person-ages,both men and women. In the open space between these chapels tabernacles ornamented with flowers were erected every year at the Feast of Tabernacles.-------
(3) In 126 BC Chinese explorer Zhang Qian made the first know report on Parthia, the early contact of Chinese with the west in the Middle East. In his accounts Parthi9a is named "Anxi"安息(Sabbath.) ( see article from the freedictionary.com/Parthia)

Chinese,China and Mandrin -The Great Mystery. Why Israel Study Mandarin?

Chinese in God's Land?


神州华人[揭开华人文字探讨古人信仰的风俗 ]
Analysis of Some Mandarin Words Elements That God Is The Creator The Source Of Blessings.


TITLE:Chinese character .Pictographs. Genesis in the Chinese Language?
The origins of Chinese script are shrouded in mystery, and various legends exist to explain its creation. One such legend tells how Cāng Jiē 仓颉, a minister of the Emperor Huáng Dì 黄帝, observed the footprints of birds and animals. He noticed how each one was distinct and recognizable. Inspired by this, Cāng Jiē drew pictures of object ,simplifying them by reducing the number of lines. These were the first pictographs, called xiàng xíng 象形 by the Han lexicographer Xǔ Shèn 许慎(30 A.D.- 124A.D.).
Certain items could be represented very well by pictographs, for example: animals; plants; parts of the body etc. As the development of a particular character is traced, we can see that, over time, it tends to lose some of its resemblance to the original.




Laozi's Nameless and Named


老子的无名有名




Chinese Language studies in Israel


article frombaike.
编辑词条 神州
[编辑本段]地理名词
赤县•神州：赤县、神州之称，最早见于《史记•孟子荀卿列传》，其中提到战国时齐国有个叫驺衍的人说：“中国名为赤县神州。”后来人们就称中国为“赤县神州”。但更多的是分开来用，或称赤县，或称神州。 华：古同“花”，引申为美丽而有光彩。对华的解释，一种说法是古代中原地区的人们，自认为自己居住在衣冠整齐而华丽的文明地区，所以自称作华。《左传疏》：“中国……有服章之美，谓之华。”另一种说法是：“华”含有赤色之意。周朝人喜欢红颜色，把红颜色看作吉祥的象征，所以就自称作华。还有一种说法，华是由我国古称华夏省简而来。 中华：秦以前，华夏族称自己的祖国为中国，秦以后，逐渐发展成为一个多民族的国家，因而又有“中华民族”的说法。“中”即中国，“华”是华夏族的简称。唐代韩渥诗：“中华地向边城尽，外国云从岛上来”，已把“中华”和“外国”对用。 华夏：商朝时，由于实行裕民政治，政治与文化都比以前有所进步，所以居住在中原地区的华夏族和南方、北方一些少数民族，都向商称臣。华夏族是当时的主要民族，后来人们就把华夏作为中国的代称。 九州：源于大禹治水划定九州的传说。相传夏禹治水后，分中国为九州：冀、兖、青、荆、扬、梁、雍、徐、豫。《淮南子•地形》又载：中国古代设置九个州：神州、次州、戎州、冀州、台州、济州、薄州、阳州。嗣后，九州便泛指中国。以九州之意派生演化而来的还有九域、九有、九土、九区。宋代绘制《九域图》即中国地图。
<<绎史.黄帝纪>>:"自神农以上有大九州,柱州,迎州,神州之等,黄帝以来,德不及远,惟于神州之内分为九州,黄帝受命,风后受图,割地布九州,置十二国."神农及以前辖有大九州----与神州等同的州,分别是神州,迎州,戎州,合州,冀州,柱州,玄州,咸州,扬州.从<<山海经>>来看,大九州之说有一定的道理.中国先民早就分布到世界各地,以北亚,东南亚,太平洋诸岛和美洲为最多.从考古发现来看,细石核的年代以华北最早,西伯利亚,日本,北美西部细石核绝对年代依次递减,是华北人迁移的路线.新石器时代,青铜时代,中国先民的把中国文化传播到海外,体现在文物,语言,民俗上,有领人信服的证据,只是多数次人对此缺乏专业知识,但不应妄称不可信.即使不是直接管理大九州,中国先民在太昊,神农时代向外迁移,其足迹达到世界许多地方也是事实.
<<史记.孟子荀卿列传>>:"先列中国名山大川......及海外人之所不能睹......以为儒者所谓中国者,于天下乃八十一分居其一分耳.中国名曰赤县神州.赤县神州内自有九州,禹之序九州是也.中国外如赤县神州者九,乃所谓九州也......"一般认为中国古代以中国为天下,并不是事实.中国仅是天下的八十一分之一或九分之一.古人知道世界很大,所以者有大九州的说法.有人说赤县神州得名于炎帝神农.<<山海经>>的<<五藏山经>>,<<海内经>>与神州的范围大致相当,<<海外经>>,<<大荒经>>远及海外.<<淮南子.地形>>所列九州相当于大九州,其它地方谈到九州是赤县神州.
<<尚书.舜典>>:"肇十有二州,封十有二山,浚川."舜分全国为十二州.尧时洪水滔天,共工,鲧治水失败,禹"居外十三年,过家门不敢入."(<<史记.夏本纪>>)治服洪水的同时划定了九州.有人说禹治九州,是<<左传.昭公四年>>的:"四岳,三涂,阳城,太室,荆山,中南:九州之险也."此为"小九州",其地域不出晋中,晋南,豫西,陕西东南.这种观点是疑古的产物."九州之险"并不是九州的全部,"小九州"之说以偏概全,低估了大禹的功绩.<<禹贡>>所载山川,地名,如三危,碣石,彭蠡,山民山,不仅比"小九州"大,也比一般人所说的"中原"要大.考古学上应当明确:尧舜禹时代有共主,有诸侯,甸服,绥服,要服,荒服有不同的义务,考古学文化面貌不同,是在情理之中的,据这些不同就说夏的疆域仅限于"小九州"一带,是不切合实际的.名义上臣服的方国,不可能完全接受共主所在方国的文化,但文化从中心地带向外扩散,也能影响邻近的方国.
　　<<禹贡>>九州为:冀州,兖州,青州,徐州,扬州,荆州,豫州,梁州,雍州.<<尔雅.释地>>无青州,梁州,有幽州,晋州.<<周礼.夏官.职方氏>>无徐州,梁州,有幽州,并州.这种分歧可能与"十二州"的合并有关.后世史,地著作多以<<禹贡>>九州为准.
　　"九州"也有很多别称,如九囿,九围,九隅,九有,九土等.<<国语.鲁语上>>:"共工氏之伯九有也,其子曰后土,能平九土,故祀以为社."这里共工为诸侯之共主,列在烈山氏(神农)之后,与<<山海经>>所列"炎帝--炎居--节并--戏器--祝融--共工--后土"的谱系一致.这里的共工是炎帝后裔,姜姓.西周共和时,<<竹书纪年>>称"共伯和千一位".共伯即共工后裔,姜姓.共工氏地在九州腹心地带.<<山海经.中山经>>:"蒲山之首曰甘枣之山,共工出焉,西流注于河."甘枣山即雷首山,不周山,为共工氏生活的地区.共工怒触不周山,就在其地.契封于蕃.亦即甘枣山一带.汤始居亳,从先王居,亦在其处.共地是文明绵延不断的地方,地在九州之中.可以说,共工及其后裔在中国上古时代有重要地位,不能因为尧时共工治水失败而否定共工氏的历史地位.(蕃在永济县,亳在垣曲县.
　　<<通鉴外纪.包牺以来纪>>:"人皇氏.....依山川土地之势,财度为九州,谓之九囿."相传人皇氏兄弟九人,称九头纪,为十纪之首.按这种说法,人皇氏之时已分九州.<<逸周书.尝麦解>>:"九隅无遗"(蚩尤追黄帝,战斗惨烈.
　　<<诗经.玄鸟>>:"方命厥后,奄有九有."<<长发>>:"帝命式于九围.""九有有截,韦顾既伐,昆吾夏桀."经过比较,会发现九有是不乏用例的,并非误写.九州及各种同义词,是古代入人心的观念.九州即中国,大九州即世界.大九州说明古人对广大的世界有一定的认识,何必生造什么"小九州"呢?
　　神州代表的意思：
　　神州代表的意思是中国，还有华夏。
comment on above youtube NAEMELESS AND NAMED, and CHINESE IN GOD’LAND. I am convinved of the facts that are stated but spiritually speaking IN TRUTH IT IS NOT SIMPLE AS IT SEEMS.Yes, God has revealed his heart intent to save/to relate with mankind, but NO MAN CAN SEE GOD(strictly speaking not even JESUS or MOSES, so not EVEN LAOZI,or any saints of Christianity). Yes,I believe God has manifested his intent in man history(as in Hebrew chapter 1:1 and book of Roman: so that there is no excuse of knowing NOT God. Nevertheless ,MAN are contaiminated/deceived like EVE by Serpent’s words, thatis what happening to ALL THE BELIEF system. IDOLATY,GREED and VANITY OF HUMAN TOUGHTS are the the basic and fundamental causes of Sweet Sugar has transform the SWEET SUBSTANCE into SOUR POISON TO STOMACH(That truth is all in 10 commandment). I am having an article/document in Cambodia Monasty Library: Reincarnation(in Buddist belief and context will end at the appearance of THE ENLIGHTENED ONE(implied JESUS), so that mankind when live according to this image/mode of living/teachings :The end of karma practice ON EARTH. Wow, this is bomb-shell. I have found one IMPORTANT DOCUMENT title:Buddha Spoke of Jesus
500 years before Jesus was born[Click in==>XXX] in English and Cambodian Language.


This document was a museum item recorded the teaching by a high monk and kept in CAMBODIA MONK MONASTY. The article was released with permission from Phra Sriwisutthiwong who is the Deputy Abbot and Director of Wat Pho Museum, Wat Pho Temple, Thailand).Please note reincation is a mysterious term NOT THE WAY PREACHED/ TAUGHT BY ANY RELIGIONS--It is taking the form(2 as one), NOT BEING ABSOLUTELY TRANSFORMED(one form to another form)! The facts I observed : Substancially right for most of the facts, as to the OVERLAPING truth readers are not ready( NO ABILITY/PREJUDICED) to discern and RECYCLE THE GOOD AND EVIL KNOWLEDGE LIKE EVE. I am burdened with the knowledge that: SATAN IS TRYING TO UNFIYING ALL RELIGIONS THROUGH ANTI-CHRIST[New World Order] through the present establishment and institutions WHO,POPE,FINANCE INSTITUITION and etc;, and at the same time GOD THE ULTIMATE CREATOR THEGOOD FATHER IS ALSO ATTEMPING TO RESPOND TO MAN PRAYER: FOR AN ANWER IN THE CONFUSION OF ALL BELIEF SYSTEM OF RELIGIONS. What I can say with an outright heart is : Satan has penetrated ALL the religious institutions, GOD has no name, He is FATHER to all His creatures; NOW HIS ANGLES FROM HEAVEN ARE WORKING ON EARTH FOR THIS END. True, the kingdom of GOD is in the HEART NOT IN THE MIND. As we can see from the world we are in: Problems are started not by the GOOD simpleton but NICE intelligent fellows who know to manupulate(misnomer for MANAGE) things and people, so that he can claim his basis of SUPPORT ON MAJORITY. Let no human fight over any religon, I believe GOD THE FATHER, THE CREATOR, He has beening trying to help all mankind all these while, I can believe in any religon BUT NO IDOLATY(supremacy of things-NOT EVEN mammon GOD OF PROSPERITY). This is my belief and practice: My father is my father, my son is my son, my wife is my wife. THE RELATIONSHIP THAT RULES NOT THE CHANGING CIRSUMSTANCES governed by WHAT DO I GET( My face? My feeling?). Can we make god our servant, and still worship him?

The Christmas Star and Kings from China Visited Baby Jesus.

The Christmas star was it during HAN or during Three Kingdom period?
The following facts are cogent:
1.Roman empire was at the time concurrent with Han dynasty.Three Kingdom Period was concurrent with The Dark Age.Of Romance
2. Liu Pan of Han Dynasty procrates Liu Bei(first “king” )and Liu Shan as “the second and last king” of SHU-Han . Liu-Shan was an astrologer.
3. Shu means belonging as a accillary.
4.Kingdom Shu was actually called Shu-Han in full, because it was regarded as attachment to HAN by LIU BEI who was the relative of HAN.
5.This is literrally extracted from ChinaTravelGuide:
"As a loyal chancellor, Zhuge Liang never gave up the chance to realize Liu Bei's ambition - to restore the Han Dynasty and regain the former capital. He led Shu's army to attack Wei many times. However, during the last northern expedition, Zhuge Liang died of illness on the march."
[http://www.travelchinaguide.com/intro/history/three_kingdoms/shu-kingdom/]
6.Liu-Shan, another name GONG-SI 劉禪 (公嗣) which has come to close connotation of FATHER ABRAHAM.
Therefore the Christmas star as I read from the internet and and what I heard from the holy spirit that 200Years different in Chinese history is consistent . I believe that Christmas star appeared during Liu-Shan as the second and last king of Shu-Han of the THREE KINGDOM PERIOD. Jesus was born in 5BC and Liu-Shan was born in 217 AD. About Liu-Shan
Place of Birth: Zhou County, Zhou Prefecture (Presently Zuozhou in Hebei Province)Lifespan: AD 207 – 271 (64 Years)Titles: Crown Prince, Emperor of Shu, Lord of Anle, Lord of Peace and PleasureFamily: Liu Bei (father), Lady Gan (mother), Liu Feng, Liu Li, Liu Yung (brothers), Zhang Fei (father-in-law), Empress Sun (step-mother). The decendants of Shu could be LIU decendants. In my opinion they could be Hakka( especially The Kongsi people), a group of people who had the tendency of shifting around from north to south even migrate out of China into other parts of the world. Please note many antics uncovered scattered in China somehow or rather with speculation connected with HAN.
[ http://kongming.net/novel/writings/shu/]
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Please read this original article by the author , then enter the actual site for further study at the end of this article. .
Tombstone Carvings from AD 86: Did Christianity Reach China In the First Century? [02-20-03]
Wei-Fan Wang, Retired Professor, Nanjing Theological Seminary
China News Update, January 2003
By Wang Wei-fan, Retired Professor, Nanjing Theological Seminary

In 2001, I wrote an article entitled “Christian Spirit in Ancient China.”(1) which suggested the possibility that “the Gospel had reached China during the Eastern Han Dynasty.” (25-220 AD) (2) One of the basis of this assumption was the statement by Li Wenbin: “During the Eastern Han period, two Syrian missionaries came to China. Their purpose was to spread Christianity.”(3) Another basis was the discovery of an iron cross in Luling, Jiangxi Province in the Ming Dynasty during the reign of Emperor Hongwu (1368-1398 AD). Carved on the cross was a couplet:
Four seas rejoice o’er peace; iron rod splendors a cross;
Ten thousand folks for grace yearn; a thousand autumns incensed by golden urn.
The date of this relic was “the ninth year of Chi-wu, Eastern Wu.”(4) Chi-wu was the name for the fourth period of reign of Sun Quan who became King of Eastern Wu in the year 222 AD. “The ninth year of Chi-wu” was actually the 25th year of Sun’s reign, 222-246 AD). The fact that such a large iron cross existed, and that a Christian intellectual could compose a couplet with this degree of sophistication lead to the speculation that the Christianity must have been in China before Sun Quan’s reign. In other words, the Gospel could very well have been brought to China in the Eastern Han dynasty.
I. The Gospel Carved on Stone During the Han Dynasty, especially Eastern Han, carved stone objects were often used for burial. Furthermore, elaborate tombs were constructed with limestone, with carvings on the doors and walls of underground chambers. In June, 2002 a colleague from Xuzhou (in northern Jiangsu Province) informed me that the museum in this city contained many excavated carvings with Middle East cultural characteristics. So, with the hope of finding evidence of Christianity in Eastern Han China, I visited the Art Museum in Xuzhou. Later the church in Xuzhou (formerly a Presbyterian church within the Synod of Jiang-Huai) gave me a newly published book Xuzhou Han Stone Carvings compiled by the director of the museum, Mr. Wu Liuhua (published in Beijing, November 2001). Most of the picture illustrations on these pages are taken from this volume.
The first startling piece of art I came upon was a carving with fish and phoenix as symbols. (A)(5) The phoenix, also known as “eternal” or “everlasting” bird, was a symbol for resurrection in Egyptian myths. The Fish (ICQUS), meaning “Jesus Christ God’s Son our Savior,” was used by early Christians on their doors and tombs. The combination of these two symbols on the Han tomb may indicate the hope of Christians for salvation and resurrection by faith in Christ. To the left of this carving was the date: “The seventh day of the third month in the year of Yuan-he” – 86 AD. Yuan-he was the name of the reign of Emperor Zhangdi in Eastern Han. So the construction of this tomb was 550 years before the Nestorian monk Alopen reached Changan (today’s Xi’an) in 635 AD, and about 50 years after the mass persecution in Jerusalem, resulting


in Christians being dispersed to other parts of the world.(6)
II. The Creation and the Fall One of the carvings seems to describe the creation story. (B)(7) On the top are “two great lights” of sun and moon, a big fish and a bird. On the right are wild beasts. The left are domestic animals such as donkey, horse and ox. The images are typical of Western Han art – exaggerated, flowing and lively – except for the two beasts with intertwining necks, which are in the style of Middle East art.

Another carving shows the temptation of Eve.(C) On this carving we read from right to left (in Chinese and Jewish order): the devil, serpent, Eve, the tree of discerning good and evil, the cherubim, then the sword (symbols of evil and deceit on the right; symbols of goodness and kindness on the left.) The seductive and crafty serpent is waving beautiful flowers to Eve while biting her left hand. At the same time Eve’s right hand is already picking the fruit from the tree. To the left of the tree we see the cherubim and the sword, flaming and turning, guarding the tree of life.
Two other carvings have figures like Adam and Eve leaving the Garden of Eden. The first one (D) shows a man and a woman wearing clothes made with animal skins. The woman’s skirt seems to have a design of snakes, while the man is holding a tool resembling a hoe.
The second carving (E) depicts a man and a woman moving away from a locked gate. The woman looks sad and the man’s face has two sides, one side looking forward and the other side turning back as if reluctant to leave. Both of these carvings were excavated from the tomb of “Jiu nu dun” (which can mean “the mound of the ninth daughter”).
In this same tomb is also a stone pillar with a ferocious dragon (F), unlike the traditional Chinese dragon which stands for honor, majesty, dignity and transcendence. To have such a frightening dragon placed in the center of the tomb could mean that Chinese Christians in those days had identified the dragon with the Old Testament serpent as a monster, representing evil and darkness.(8)
III. The Passover Lamb Over the Gate A number of the limestone entrances to the Eastern Han burial chambers have carvings of fish and lamb. (G) which, for Christians, would mean “Christ Jesus the Savior” and the lamb of Passover saving the Israelites from death.

Some of the beams from the tombs have just the lamb (H) while others have both the lamb and the eternal bird (phoenix), combining salvation and resurrection. The fish and the lamb were seldom seen in traditional Chinese art. The phoenix in China was a symbol for prosperity and good luck, unrelated to resurrection.
An Eastern Han tomb discovered at Wang Shan had semicircular upper beams with two levels.(I)(6) The upper level describes “heaven” with the tree of life and the eternal bird; the lower level is “earth,” with two dragons bound by three chains. The tree of life and the eternal bird represent resurrection and everlasting life, while the dragons represents the ruler of demons.(10)

On another stone, a highly artistic piece, the dragon is bound by three chains.(27) There are other dragons, one imprisoned (J)(12) and guarded by swords from four directions, and another dragon with a broken leg (K)(13). Though different in style, these dragons have all departed from the traditional Chinese portrayal of this sacred creature.
IV. The Nativity It is common for carvings on Han tombs to illustrate activities of everyday life, and some seem to tell the story of the life of Christ. One of them may be the Christmas story, with wise men worshiping the Christ child (L). While the birds (and angels) are rejoicing above the shed, the human figures show reference and admiration. A wise man is offering a gift. On the ground is a vase, possibly containing myrrh? At the lower left of the shed is a little sheep.


A larger likely “manger scene” clearly shows the baby held on the lap of his mother.(M) This, too, has celestial beings above the roof, and wise men coming to pay homage.

A huge dragon seems to be over whelming to the small human figures below(N), as if Joseph, Mary and baby Jesus were threatened by the powerful and murderous Herod on their flight to Egypt. Kneeling behind the carriage are two women, bidding their sad farewell.

V. The Yi Vessel In the Xuzhou museum I saw a bronze container, also dating back to the Eastern Han period. (O)(14) The bottom is carved with two fishes and five loaves, plus the character “Yi.” In the Book of Records [one of the Five Classics which are considered part of the sacred scriptures of China], it was said that “the offering is to God; while the yi is used for offering by the emperor.” This container with the five loaves and two fishes could be a vessel for offering to God. The word Yi also means “sharing.” In the Book of Poetry [also part of the Chinese sacred scriptures] it says “To share with you.” It is not difficult to imagine that this was a vessel used by the early church in Eastern Han for sharing food and to celebrate the “love feast,” Holy Communion.
These speculations are the results of my initial research, made possible with the help of the Xuzhou Han Carving Arts Museum, and the assistance of the church in Xuzhou. It is important to note that Xuzhou is not the only place where Han stone carvings have been found. Several locations in Henan and Shandong provinces have sizable collections of these excavated stone carvings. As if these very stones are “crying out” for our attention, they deserve our serious study and research. The task will take years, requiring rigor and discipline. Eastern Han was the first period in history when many religions were introduced to China. In the Western Han period, Zhang Qian had explored the west and went on the Silk Road to “Da Qin which is today’s Syria. It is not difficult to trace the footsteps of the Gospel by way of the Silk Road to Eastern Han, from Jerusalem, Samaria and Syria, through what is today Iraq, Iran, Afghanistan, Xinjiang, Dunhuang to reach Changan (Xi’an). The ancient Christians had braved the long and arduous journey to reach our land. Therefore with gratitude we say: How beautiful are the feet of those who brought good tidings.
End Notes
(1) See Jinling Theological Review., vol. 2, 2001, pp. 25-27
(2) Ibid. Eastern Han is a dynasty established by Liu Xiu, with Luoyang as its capitol. From 25-220 AD, the dynasty lasted only 196 years.
(3) A History of China by Li Wenbin
(4) From Wang Zhi-xin, A History of Chinese Christianity which quoted from A Record of Careful Thoughts by Li Jiugong of Ming Dynasty, and from “Poem of the Iron Cross” in Liu Zigao’s Collection of Poetry.”
(5) No. 12 of Xuzhou Han Stone Carvings, Xuzhou Museum of Han Carvings
(6) In Acts 8:1-4, the persecution took place about 35 AD, just before the conversion of Paul.
(7) Originally published in Wen Hui Bao (Daily), August 9, 2002
(8) Deuteronomy 32:33; Psalm 148:7; Isaiah 27:1
(9) No. 135 of Xuzhou Han Stone Carvings, measuring 106 cm x 200cm x 35cm
(10) Matthew 12:22-30
(11) No. 99 of Xuzhou Han Stone Carvings, 127cm x 271cm x 20cm, from the eastern wall of the Huangshan tomb in Tongshan County, now in the Xuzhou museum
(12) No. 134 of Xuzhou Han Stone Carvings, from Jia-wang District, Qing Shan Quan, 100cm x 212cm x 20cm, now at Xuzhou Museum
(13) Photographed by the author a the Xuzhou museum
(14) No. 81 of Xuzhou Han Stone Carvings, from the northern wall of the stone chamber of a tomb at Mao Village, Tong Shan County, Xuzhou
For accounts related to this story click onCentury OnLine China Art News :
http://www.chinaartnetworks.com/news/show_news.php?id=1369Christianity Today, October 7, 2002
http://www.christianitytoday.com/ct/2002/011/19.14.html



=======================================================
Another related TITLE: Christianity arrives in China 550 years earlier: new evidence
Xinhuanet 2002-08-16 16:11:47
　　NANJING, Aug. 16 (Xinhuanet) -- A Chinese scholar has recently discovered a clutch of Eastern Han Dynasty (25-220) stone carvingsin east China's Jiangsu Province that suggest Christianity enteredChina some 500 years earlier than it was thought previously.
　　Wang Weifan, a theologist and member of the China Christian Council, said his study of the stones kept in a museum in Xuzhou city showed some dated back to the year AD 86. Genesis stories andearly Christian artistic designs could be seen on the stones, he added.
　　Before Wang's research, the accepted theory was that Christianity arrived in China in the early Tang Dynasty (618-907).
　　A few scholars once suggested that Christianity arrived in China in the Eastern Han Dynasty, but no written evidence has beenoffered.
　　One by one, Wang, 74, compared the Bible stories with the designs of the carvings, which he said described Christian storiesabout "the Creation of the world" and "Eve being tricked by the serpent".
　　The design in one carving shows the sun, moon, living creaturesin the seas, birds of heaven, wild animals and reptiles -- images Wang linked to the Bible's "Creation of the world" story.
　　In another carving a woman takes fruit from "the tree of knowledge of good and evil" and a snake bites her right sleeve. Italso shows the angel sent by God to guard the tree.
　　"It's similar to the 'Eve tricked by the serpent' story in the Bible," Wang said. 　
　　Wang noted that the designs also illustrated the artistic styleof early Christianity in the Middle East.
　　Some of the carvings have decorative designs of the Arabic number 8, formed by two rare animals crossing their necks. Wang said that was almost the same as designs on Uruk oval seals found in the Euphrates River and Tigris River valleys in the Middle East.
　　Stone carvings were major funeral objects in tombs of the Han Dynasty (BC206-AD220), when cultural exchanges between East and West flourished along the ancient Silk Road, according to Ma Huanli, member of China's Han stone carvings research society.
　　Consequently, those carvings might record a lot of information about religion and theology during that period, Ma said.
　　There are three theories about the arrival of Christianity in China: it was brought by Christians fleeing Roman persecution during the Eastern Han Dynasty, by two Syrian missionaries also during the Eastern Han Dynasty, or it arrived in China during the Three-Kingdom period (220-280).
　　Two strong pieces of evidence support the last hypothesis; a Roman book written in 300 which claims that Christianity was already spreading in China at that time, and the excavation of an iron cross in east China's Jiangxi Province with inscriptions showing it was cast between 238 and 250.
　　"Available history records are too scant to reach any definite conclusions," said professor Xu Rulei, former deputy director withthe Religious Studies Institute at Nanjing University. "But there are signs indicating that Christianity may have been introduced toChina in the Eastern Han Dynasty." Enditem [http://news.xinhuanet.com/english/2002-08/16/content_527559.htm]
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刘禅个人影响 [LIU-SHUN AS KING SHU OF THE THREE KINGDOMS and HIS INFLUENCES]
Extracted from: http://www.hudong.com/wiki/%E5%88%98%E7%A6%85
TITLE OF ARTICLE: The Indentiy Inflnfuence
My objective to insert this article and giving some translation on certain important facts is for the understanding by those who know not mandrin . What made Liu-Shan. different from all other China rulers? I find him he had many christlike nature or virutes: tolerance,law-abiding even he can be above the law and yet he practiced love , caring, humbleness,tolerance,sacrificing of personal right/prestiges
刘禅被丑化之形象( A distorted Image)
在世人的心目中，刘禅是平庸昏聩之君，在市井街头的平头百姓眼里，刘禅的形象始终是碌碌无为的的庸主一个，更有甚者称之为“亡国之昏君，丧邦之庸人”。因刘禅小名为阿斗，于是在我们国语的形容词中，又多了一个“扶不起的阿斗”，有人预言，这个形容词将流传千年。(Some prophesise this proveb will be known by thousands of years: SOMLOW THAT COULD NOT BE ELEVATED)(I see this as humbleness, NOT A FOOL as regarded by the lay people and scholars! )
阿斗真的扶不起吗？他真的是个昏庸、愚钝甚至有些弱智的君主吗？看看刘备和孔明都是怎么评价刘禅的：(Was he so stupid, low mentally? See how his father LIU-BEI and premier Chu-Gelian comment oh him)
刘备给后主的遗诏提到：“说丞相叹卿智量，甚大增修，过于所望，审能如此，吾复何忧！”
诸葛亮在《与杜微书》中评价刘禅：“朝廷年方十八，天资仁敏，爱德下士。(His premier commended him: Administering the court for 18 years, talented and righteousness prone, showing virture of love towards those under him)
诸葛亮不是一个阿谀承迎的大臣，刘备也不是徒好虚名的君主，他们是不会把一个平庸的人硬说成“智量甚大”的。(His premier was neither the tdog-type “yes-sir-man”,or the vain type,it is impossible for him and others to describe LIU-SHAN as very intelligent if he was a fool!)
事实上：“后主任贤相则为循理之君”。( In actual fact, as his premier ZhuGeLiang said:This successor is truly a very rational wise king!)w
纵观历史，刘禅就任蜀汉皇帝共计41年，是三国时期所有董事长中在位时间最长的一个。其中，诸葛亮辅佐刘禅11年，在诸葛亮去世后，刘禅还在贤臣的辅助下做了30年的皇帝。在那个群雄割据的动乱时代，能执政这么久，刘禅肯定有其过人之处。(He was the longest kings among the three kingdoms,even at the death of his premier,he still ruled for 30 years without real and proper administrave power in time of turmoil, THERE MUST BE SOMETHING SPECIAL ABOUT HIM!)
有容人之量(very tolerant ,humble and obedient)
刘禅继承帝位时，年仅17岁。刘备临终前特意叮嘱：“汝与丞相从事，事之如父。”于是呼，“政事无巨细，咸决于亮”，所有的事情刘禅都“按丞相说的办”。对于大权独揽的诸葛亮，刘禅也做到了凡事谦让，“以父事之”。( He ruled according to his father dead-will which is to take all advice from the premier)
后来刘禅年纪渐长，按照汉代朝廷的常规，诸葛亮应当逐渐地将大权交还给刘禅，让刘禅顺利“转正”，彻底摆脱“见习”皇帝的命运。可是，诸葛亮仍紧握大权。诸葛亮的理由也很简单，因为刘禅没有工作经验，没有治国经验，所以才总揽全局。这让人不禁要问，刘禅现在是没有经验，你不给他实践的机会，他哪儿来的经验，他不是永远没经验吗？
诸葛亮带兵出外征战，对已年满22岁的刘禅依旧不放心，特派心腹董元为侍中，统宿卫亲兵，“监管”刘禅。在诸葛亮的《前出师表》中，诸葛亮对刘禅的口气和语感，简直犹如一个严峻的父亲在冷酷地调教不懂事、不听话的孩子。
对这些，刘禅一让在让，不想引起国内的政治混乱。诸葛亮发动北伐战争，刘禅虽然不赞成，但还是为诸葛亮鼓劲加油。可以说，刘禅深知“君臣不和，必有内变” 的道理，充分领会并严格执行了刘备的教导以及对长辈的尊重，更重要的是他团结了内部领导班子，保持了领导集团的稳定，这样最终得实惠的还是老百姓。难怪有人评价刘禅“后主之贤，于是乎不可及”，可见刘禅具有一个政治家宽容大度的胸怀。(some commended his as OPEN-MINDED politician)
刘禅不仅对诸葛亮宽宏大量，对其他大臣也是如此。比如魏延叛乱被杀，刘禅对于魏延没有一概否定，而是下旨：“既已名正其罪，仍念前功，赐棺椁葬之。( He was good to those who betrayed him, after sentencing to deathaccording to law, he donated coffin for their burial)
刘禅生活腐化时，学者周谯和老臣董允上书劝柬，刘禅最多也就是无可奈何，而不是一怒之下大开杀戒。后主刘禅可能是中国历代帝王里，对大臣动刀较少的一个了，这点非常难得。( He took corrections from those administered to him, he did not took it as offence only sighed over his weaknesses ,not resorted to killing like all other Chinese kings. One of the very few NOT resorting to violent slaughtering towards his court official)
头脑清楚、知人善用(Clear-minded, Appreciate and rightly use the talents of others)
刘禅不仅有容人之量，而且头脑清楚，知人善用，有很强的分析能力，绝对不是弱智。刘禅专用诸葛亮来治国，就是他聪明的地方，虽然诸葛亮有穷兵黩武的问题，但是他治理蜀国的措施确实给蜀国带来了发展。所以即便在孔明死后，刘禅仍然继续延用诸葛亮的措施，甚至重用诸葛亮所选拔的人。
诸葛亮急于北伐，刘禅此时头脑非常清楚，他非常清楚魏蜀的实力根本不在一个水平线上，又不好直接反对，只能规劝诸葛亮说：“相父南征，远涉艰难；方始回都，坐未安席；今又欲北征，恐劳神思。”尽管诸葛亮执意北伐，没有听从刘禅的劝告，刘禅还是全力支持诸葛亮的北伐。诸葛亮死后，刘禅立刻停止了空耗国力、劳民伤财的北伐。
在人事任免上，刘禅也表现出过人的一面。鉴于诸葛亮生前权力太重，刘禅废除了丞相制。以费祎为尚书令和大将军，以蒋琬为大司马，两人的权力相互交叉，相互牵制，但又各有侧重。蒋琬以管政务为主，兼管军事；费祎以管军事为主，兼管政务，军政及内政大权不再同一人一把抓。这种新的政治格局安排，意味着刘禅决不允许再次出现事无巨细，皆决于丞相一人，而自己则大权旁落的尴尬局面。蒋琬死后，刘禅更进一步“自摄国事”。任官封爵，要刘禅同意；人事任免，要刘禅同意；出兵征讨，要刘禅同意，几乎所有的大事，都要刘禅同意。刘禅总统一切，直接掌管蜀汉政权达19年之久。这一系列举措，能是一位智商低能的人想得出和做得到的吗？
《魏略》中还记载了这样的一件事：曹爽与司马懿争权被杀后，夏侯霸害怕受到株连而入蜀，刘禅亲自出迎。夏侯霸的父亲夏侯渊为老将黄忠所杀，刘禅安抚前来投降的夏侯霸时，说：“你父亲的遇害，非我先人所为。”一语带过之后，套近乎说：“我的儿子还是你外甥哩！”原来，刘禅之妻乃张飞女，而张飞之妻又为夏侯渊的从妹，所以刘禅才这么说。之后，刘禅对夏侯霸“厚加爵宠”。刘禅对夏侯霸的这一套怀柔拉拢的手段，即使其父刘备在世，大概也不过如此，足见刘禅绝非平庸之辈。
作为三国中实力最弱的一国君主，刘禅有自己的一套治国理念，绝对不是昏庸低能之辈。
乐不思蜀≠没皮没脸
历来各方专家对后主刘禅的评价一直囿于暗弱无能、贤愚不辨，其中最大的一个诟病就是不战而降、苟且偷安。
“乐不思蜀”一个词语让刘禅彻底被定格为一个反面人物，被认定是个没皮没脸的窝囊废，从而对其进行口诛笔伐。
话说曹魏兵围成都，刘禅心里很清楚要是抵抗，士兵的伤忙一定会很大，而且很有可能招致曹魏屠城，让百姓遭殃。为了保全子民，刘禅在深思熟虑后，决定开门投降。刘禅投降后，北上到达洛阳，被封为安乐公。这样一来，刘禅多了一个卖国的骂名，却保全了百姓的姓名财产，无论在当时老百姓来看，还是从当代历史学的角度来看，都应该是一件好事。对于刘禅不战而降，实乃“全国为上之策”。刘禅这样注重国人现实利益的政治家，与“打肿脸充胖子”的面子政治家所不能同日而语，他没有为一己私利，而不断地鼓动老百姓为自己卖命。
亡国之后，作为亡国之君，不仅刘禅自家生命，而且包括对蜀地百姓幸福都掌握在人家手里。所以，刘禅必须装憨卖傻，处处隐藏自己才能，才能瞒天过海，养晦自保。某个西方的著名文学家说过：“装傻装得好也是要靠才情的……这是一种和聪明人的艺术一样艰难的工作。”在刘禅表面的麻木和愚懦的背后，潜藏着过人的狡诈和机智。
刘禅降魏后，司马昭在一次大宴蜀国君臣时，特意令人奏起了蜀地音乐，以观察刘禅的反应。蜀国旧臣听后无不现出悲慽之容，只有刘禅一人不悲反笑，开心得不得了，活脱脱是一个缺心少肝、苟且偷安的皮相。司马昭当时就跟人说，一个人没有心肝怎么可以到这种地步！后来司马昭又去问刘禅，说你还想念蜀国吗？刘禅马上回答：“此间乐，不思蜀。”
“乐不思蜀”这个成语从此诞生。说完这个话以后，刘禅带来的一个旧臣就跑去找他说，不能这样说呀，这样说实在太没心肝了，下回司马昭再问你，你就说，先人的坟墓在蜀国，我没有一天不想，然后把眼睛闭起来。果然，不久司马昭再次问刘禅，说想念蜀国吗？刘禅说：啊呀，先人的坟墓都埋在那儿，我没有一天不想。司马昭说不对啊，这话我怎么听着不像你说的，像你某个大臣说的。刘禅马上把眼睛一睁：哎，对啊，就是他说的，就是他教我这么说的！乍一看，刘禅的确是一幅没皮没脸的嘴脸，而且无耻到了无可救药的地步。可细细一想，刘禅不如此回答又能如何？司马昭的阴险毒辣是出名的，不光专权夺势，且欲谋篡帝位，就连魏帝曹髦都说：“司马昭之心，路人皆知”。
司马昭若想杀刘禅，可谓易如反掌，身为阶下囚的刘禅，不可能不明白这一点，想要保全自己的性命，就必须让司马昭觉得他懦弱无能、不足为虑，而“此间乐，不思蜀”正是刘禅所释放的一个烟雾弹，给司马昭留下了：“我无忧矣”的好印象，成功地保住了性命。在当时的环境中这是最为明智的选择，堪称上上之策。在这个问题上，刘禅实在是一个能称得起大智若愚的智者。(He was wise to give up the battles with his enemy for the benefits of his peoples and his own life-- NOT COMPLACENT and LAZY)
在“成者王侯、败者寇”的主导文化氛围里，人们不愿意接受失败的英雄，似乎只有干得轰轰烈烈的人才是英雄。刘禅投降后在洛阳的一段表演，为他博得了“全无心肝”的臭名，从此“扶不起的阿斗”的帽子就算牢牢地戴在了他的头上，甚至连他的名字刘禅（Shàn），我们也经常错误地读成Chán，可见世人对他的误解之深了。(The world misunderstood him, taking him as a fool)
历史也好，现实也罢，你越是正着看，越看越是雾里看花，糊里糊涂；假若你颠倒过来，倒也能看出个一二来。在委蜀吴三个企业集团中，刘禅领导的蜀汉集团有限公司一直处于弱势，然而41年来，刘禅能知人善任，公司稳固发展，重现实轻面子，使百姓免受战争涂炭，要是阿斗真的扶不起，又怎能做到这点？( If viewing from another angle :Simple mentally tells that it was parable to an comercial enterprise in very hard time , it could still devepoling well and steady for 41 years NOT JUST ONE OR TWO YEARS;dared to face reality and not covering up the weaknesses to show-off. By doing so THE PEOPLES WERE AVOIDED OF MISERY OF WARS. If Liu-Shan was such a stupid slow and low fool, how on the earth he could implement such WISE STRATEGY?)
综上所述，蜀汉皇帝刘禅有容人之量、头脑清楚、知人善任，而且，乐不思蜀并不等于没皮没脸，所以，刘禅不是昏君。(In sum up: Shu-han emperor was a very tolerant and clear-headed sovereign. He understood and knew humanity and fairness. As to the fact he was not interested or could'nt bother about THE KINGDOM AND HIS PEOPLES but only know to enjoy himself ,behaving HAPPY-GO-LUCKY should not taken as the stupid unashamed fool.)

Is the PERSON in the photographs and PERSONAL TRAITS looks and sounds familiar to you????!!!
TO ME I SAY ABSOLUTELY YES, and HERE I SMILE IT OFF-Let everything be what it is.

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The FULL BLESSING FROM JEHOVAH:(lyrics:BOOK OF REVELATION)

耶和華祝福滿滿
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The Hakka People Who Are They? It's open to speculation. One Thing For Sure They easily become christians as I read .

The Hakka people (Hakka language: Hak-kâ; Mandarin Chinese: Kèjiā) are a subgroup of the Han Chinese people based in the provinces of Guangdong, Jiangxi and Fujian in China and speaking the Hakka language. Their ancestors were often said to have arrived from what is today's central China centuries ago, but the origins of the Hakkas is still a contested issue. It is said that in a series of migrations, the Hakkas moved, settled in their present locations in southern China, and then migrated overseas to various countries throughout the world. The Hakkas have had a significant influence on the course of Chinese and overseas Chinese history: in particular, they have been a source of revolutionary, political and military leaders.
1. EtymologyThe name of the Hakka people who are the predominant original native speakers of the language literally means "guest families" or "guest people": Hak 客 (Mandarin: kè) means "guest", and ka 家 (Mandarin: jīa) means "family". Amongst themselves, Hakka people variously called their language Hak-ka-fa (-va) 客家話, Hak-fa (-va), 客話, Tu-gong-dung-fa (-va) 土廣東話, literally, "Native Guangdong language," and Ngai-fa (-va) 𠊎話, "My/our language".
2. History2. 1. Early historyThe Hakka people have their origins in several episodes of migration from northern China into southern China during periods of war and civil unrest. The forebears of the Hakka came from present-day Henan and Shaanxi provinces, and brought with them features of Chinese languages spoken in those areas during that time. (Since then the speech in those regions has evolved into dialects of modern Mandarin.) Hakka is quite conservative, and is generally closer to Middle Chinese than other modern Chinese languages. The presence of many archaic features occur in modern Hakka, including final consonants -p -t -k, as are found in other modern southern Chinese languages, but which have been lost in Mandarin. The distance between Hakka and the more well-known Cantonese may be compared to that between Portuguese and Spanish, whereas Mandarin might be compared to French -- more distantly related, and with a quite different phonology.
Due to their miagrarian lifestyle, the Hakkas have a unique architecture based on defense and communal living (See Hakka architecture), and a hearty savory cuisine based on an equal balance between texturised meat and vegetables, and fresh vegetables (See Hakka cuisine).
When Hakkas expanded into areas with pre-existing populations, there was often little agricultural land left for them to farm. As a result, many Hakka men turned towards careers in the military or public service. Consequently, the Hakka culturally emphasized education.
Unlike the majority of other Han Chinese women, Hakka women did not practice footbinding.
[ From Vhttp://wapedia.mobi/en/Hakka_people ]

Luo river belt old town - old town vista - 4 in China , to have slide shows.

Enter here by clicking at The Luo river belt old town, for SLIDE SHOWS.通过点击这里输入老镇,观看幻灯片放映.