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Huáng Dì – der Gelbe Kaiser – ist der mythische Kaiser, der am Anfang der chinesischen Kultur gestanden haben soll. Huáng Dì (chinesisch 黃帝 / 黄帝) – der Gelbe Kaiser – ist der mythische Kaiser, der am Anfang der chinesischen Kultur gestanden haben soll. Huáng Dì. Das Huángdì Nèijīng (chin. 黄帝内經), auch als Nèijīng (内經) bekannt, ist eines der ältesten Standardwerke der chinesischen Medizin. Es wird unter anderem. Huang Di ist der mythische Kaiser am Anfang der chinesischen Kultur. Er eine göttliche Gestalt, die erst während der Zhou-Zeit historisiert wurde. Huangdi. Aus AnthroWiki. Wechseln zu: Navigation, Suche. Huáng Dì. Huáng.

Huangdi

Wörterbuch Chinesisch-Deutsch: 皇帝 (huangdi / huángdì) (deutsche Übersetzung: "Kaiser") als chinesisches Schriftzeichen inklusive. Dieses Buch erläutert Ursprung und Geschichte der Chinesischen Medizin von der Antike bis zur Gegenwart. Es schildert ihre Entwicklung als. Huang Di ist der mythische Kaiser am Anfang der chinesischen Kultur. Er eine göttliche Gestalt, die erst während der Zhou-Zeit historisiert wurde.

The cult of Huangdi became very popular during the Warring States period 5th century— BCE , a period of intense competition between rival states which ended with the unification of the realm by the state of Qin.

The figure of Huangdi had appeared sporadically in Warring States texts. Sima Qian 's Shiji or Records of the Grand Historian , completed around 94 BCE was the first work to turn these fragments of myths into a systematic and consistent narrative of the Yellow Emperor's "career".

The Shiji begins its chronological account of Chinese history with the life of Huangdi, whom it presents as a sage sovereign from antiquity.

His first wife Leizu of Xiling bore him two sons. The chronological tables found in chapters 13 of the Shiji represent all past rulers — legendary ones such as Yao and Shun, the first ancestors of the Xia, Shang, and Zhou dynasties, as well as the founders of the main ruling houses in the Zhou sphere — as descendants of Huangdi, giving the impression that Chinese history was the history of one large family.

The Yellow Emperor was credited with an enormous number of cultural legacies and esoteric teachings. While Taoism is often regarded in the West as arising from Laozi , Chinese Taoists claim the Yellow Emperor formulated many of their precepts.

In the second century CE, Huangdi's role as a deity was diminished because of the rise of a deified Laozi. The Yellow Emperor became a powerful national symbol in the last decade of the Qing dynasty — and remained dominant in Chinese nationalist discourse throughout the Republican period — Starting in , radical publications started using the projected date of his birth as the first year of the Chinese calendar.

The Yellow Emperor continued to be revered after the Xinhai Revolution of , which overthrew the Qing dynasty. In , for instance, banknotes carrying Huangdi's effigy were issued by the new Republican government.

Directed by Bai Ke — , a former assistant of Yuan Muzhi , it was a propaganda effort to convince speakers of Taiyu that they were linked to mainland people by common blood.

Gay studies researcher Louis Crompton [97] [98] [99] has cited Ji Yun 's report in his popular Notes from the Yuewei Hermitage , that some claimed the Yellow Emperor was the first Chinese to take male bedmates, a claim that Ji Yun dismissed.

As with any myth, there are numerous versions of Huangdi's story, emphasizing different themes and interpreting the main character's significance in different ways.

Early on, he lived with his tribe near the Ji River — Edwin Pulleyblank states that "there seems to be no record of a Ji River outside the myth" [] — and later migrated to Zhuolu in modern-day Hebei.

Huangdi is sometimes said to have been the fruit of extraordinary birth , as his mother Fubao conceived him as she was aroused, while walking in the country, by a lightning bolt from the Big Dipper.

She delivered her son on the mount of Shou Longevity or mount Xuanyuan, after which he was named. In traditional Chinese accounts, the Yellow Emperor is credited with improving the livelihood of the nomadic hunters of his tribe.

He teaches them how to build shelters, tame wild animals, and grow the Five Grains , although other accounts credit Shennong with the last.

He invents carts, boats, and clothing. In traditional accounts, he also goads the historian Cangjie into creating the first Chinese character writing system, the Oracle bone script , and his principal wife Leizu invents sericulture and teaches his people how to weave silk and dye clothes.

At one point in his reign the Yellow Emperor allegedly visited the mythical East sea and met a talking beast called the Bai Ze who taught him the knowledge of all supernatural creatures.

The Yellow Emperor and the Yan Emperor were both leaders of a tribe or a combination of two tribes near the Yellow River.

The Yan Emperor hailed from a different area around the Jiang River , which a geographical work called the Shuijingzhu identified as a stream near Qishan in what was the Zhou homeland before they defeated the Shang.

He flees to Zhuolu and begs the Yellow Emperor for help. During the ensuing Battle of Zhuolu the Yellow Emperor employs his tamed animals and Chi You darkens the sky by breathing out a thick fog.

This leads the emperor to develop the south-pointing chariot , which he uses to lead his army out of the miasma.

The Yellow Emperor was said to have lived for over a hundred years before meeting a phoenix and a qilin and then dying.

Modern-day Chinese people sometimes refer to themselves as the " Descendants of Yan and Yellow Emperor ", although non-Han minority groups in China may have their own myths or not count as descendants of the emperor.

It is explained in the Huangdi Sijing "Four Scriptures of the Yellow Emperor" that regulating "heart within brings order without".

In order to reign one must "reduce himself" abandoning emotions, "drying up like a corpse", never allowing oneself to be carried away, as according to the myth the Yellow Emperor himself did during his three years of refuge on Mount Bowang in order to find himself.

This practice creates an internal void where all the vital forces of creation gather, and the more indeterminate they remain and the more powerful they will be.

It is from this centre that equilibrium and harmony emanate, equilibrium of the vital organs which becomes harmony between the person and the environment.

As sovereign of the centre, the Yellow Emperor is the very image of the concentration or re-centering of the self. By self-control, taking charge of his own body one becomes powerful without.

The centre is also the vital point in the microcosm by means of which the internal universe viewed as an altar is created. The body is a universe, and by going into himself and by incorporating the fundamental structures of the universe, the sage will gain access to the gates of Heaven, the unique point where communication between Heaven, Earth and Man can occur.

The centre is the convergence of within and without, the contraction of chaos on the point which is equidistant from all directions.

It is the place which is no place, where all creation is born and dies. Throughout history, several sovereigns and dynasties claimed or were claimed to descend from the Yellow Emperor.

Sima Qian's Shiji presented Huangdi as ancestor of the two legendary rulers Yao and Shun , and traced various lines of descent from Huangdi to the founders of the Xia , Shang , and Zhou dynasties.

He claimed that Liu Bang , the first emperor of the Han dynasty , was a descendant of Huangdi. He accepted that the ruling house of the Qin dynasty was also issued from the Yellow Emperor, but by stating that Qin Shihuang was in fact the child of Qin chancellor Lü Buwei , he perhaps meant to leave the First Emperor out of Huangdi's descent.

Claiming descent from illustrious ancestors remained a common tool of political legitimacy in the following ages. Wang Mang c. During the Tang dynasty , non-Han rulers also claimed descent from the Yellow Emperor, for individual and national prestige, as well as to connect themselves to the Tang.

The main support for this theory — as recorded in the Tongdian AD and the Tongzhi mid 12th century — was the Shiji ' s statement that Huangdi's 25 sons were given 12 different surnames, and that these surnames had diversified into all Chinese surnames.

A number of overseas Chinese clans that keep a genealogy also trace their family ultimately to Huangdi, explaining their different surnames as name changes claimed to have derived from the fourteen surnames of Huangdi's descendants.

Gun, Yu, Zhuanxu, Zhong, Li, Shujun, and Yuqiang are various emperors, gods, and heroes whose ancestor was also supposed to be Huangdi.

The Huantou, Miaomin, and Quanrong peoples were said to be descended from Huangdi. Although the traditional Chinese calendar did not mark years continuously, some Han-dynasty astronomers tried to determine the years of the life and reign of the Yellow Emperor.

During their Jesuit missions in China in the seventeenth century, the Jesuits tried to determine what year should be considered the epoch of the Chinese calendar.

Starting in , radical publications started using the projected date of birth of the Yellow Emperor as the first year of the Chinese calendar.

There is no evidence that this calendar was used before the 20th century. From Wikipedia, the free encyclopedia.

One of Three Sovereigns and Five Emperors. As depicted by Gan Bozong, woodcut print, Tang dynasty Article last revised on April 21, by the Godchecker data dwarves.

Editors: Peter J. Allen, Chas Saunders. His sons and grandsons were not nearly as clever as him, but ended up on the throne anyway.

Link to this page HTML: To link to this page, just copy and paste the link below into your blog, web page or email. Cite this article Here's the info you need to cite this page.

Just copy the text in the box below. Saunders, Chas, and Peter J. Allen, eds. August 4,

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Huangdi Der Gelbe Kaiser

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