#Philosophers in ancient China

[falseandrealultravival]

Ruthless Law-One of the Philosophers in ancient China: Problems of Legalists (Han Fei’s thought and Shang Yang’s sorrow) :Essay

Han Fei（韓非）

The following words and explanations are the main work of Han Fei(韓非), the representative of the legalist, in the great book "Chinese Classical Quotations Encyclopedia" (Kodansha) by Tetsuji Morohashi. It is a passage of "Han Feizi".

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The harm that invades the government is more serious than the cold.

 (Two patterns) Beyond the job, reaching out to other areas is more harmful than the cold weather. Han Hou(���侯) was drunk and slept. At this time, an official , who was in charge of the crown, put on his clothes, thinking that it would be cold. Awakened, Han Hou was pleased with it for a while, but soon after he knew that the official had done what he mustn’t do, he thought as shown act of over-rights . and other official in charge of clothes did dereliction of duty. It is said that he punished both of the officials.

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403P-404P It sounds good to say, "The law applies equally to everyone," but there is also such a story.

Qin's chief vassal (of course, a legalist): When Shang Yang （商鞅）was guilty and asked for an inn at the inn where he fled, master said, "There is a law decided by Shang Yang, so if you don't have a bill, you can't stay overnight. The amazing reality of "I can't do it" struck Shang Yang. About the idea of ​​Han Fei (280BC? -233BC), which is the source of the idea of ​​the legalist, from the wiki (Han Fei) Utilitarian view of humanity In principle, Han Fei's view of humanity shares a common perspective with Confucius, but strictly speaking, it is close to Xun Kuang's “Human nature is evil”.

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It presents a kind of natural state hypothesis that there was no struggle when there were few people, and develops an argument that changes in the external environment and physical conditions affect humanity. According to Han Fei, people are peaceful when there are many supplies and few people, and conversely, when there are few supplies and there are many people, they are in conflict.

In a struggling society with more people, such as the time when Han Fei lived, the laws and punishments in a peaceful environment are meaningless, and the laws and punishments must be changed according to the times. Some people just look at the lightness of the punishment and say that if the punishment is small, it is charity, and if the punishment is severe, it is cruel, but since the punishment is in line with the trends of the world, this criticism does not apply.

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Han Fei, who impressed Qin Shi Huang(秦の始皇帝), ended his life without serving the emperor, but the remaining Shang Yang, Li Si, and the top Qin Shi Huang are all ruthless and implement laws that afflict the people. Did you do that? In particular, Li Si is a plotter who is jealous of Han Fei's talent and kills him. However, Li Si will be destroyed by the plot he himself took. After the Qin dynasty, which imposed such a fierce legal system on the people, was destroyed, Han Liu Kun(劉邦) was praised by the people, saying, "The law is only in Chapter 3."

However, speaking of law, it is a well-known fact that in modern Japan, legislation that is advantageous only to the politicians, such as "collusion crimes," was carried out under the Abe Cabinet. Rather, Japan is heading for a hellish nation like Qin. It is a society in which people cry in any era and in any country that cracks down on even the smallest acts of law.

 A word of the day: It seems that the history of Han Fei is written in "History(史記)", "Lao Tzu Han Fei Retsuden（biography） No. 3" and "Li Si biography " by Sima Qian (WIKI),and Sima Qian seems to make Han Fei comparable to Lao Tzu. Is’t it?

[literaryvein-reblogs]

Writing Reference: Alchemy

Some scholars say alchemy comes from the Greek cheo, meaning “I pour” or “I cast,” since much of alchemy has to do with the working of metals.

But many believe the word comes from the Egyptian Khem, meaning “the black land” (land with black earth), and see that as indicating Egypt as alchemy’s place of origin:

The Arabic article al was added to Khem to give alchemy.

Alchemy is an ancient art, at the heart of which lies the manufacture of a mysterious substance called the Philosopher’s Stone.

Later, as the science (some call it a pseudoscience) progressed, the article was again dropped, to become chemistry.

Alchemy certainly is the early history of chemistry.

The Philosopher's Stone - the highly desirable and legendary object that is said to transform base metals—such as lead—into gold.

However, the gold in this instance symbolizes not just the valuable metal, but enlightenment and eternal life, and Alchemists are concerned with their own spiritual and personal development as well as the pursuit of the seemingly unattainable goal.

The Chinese differentiate these different kinds of alchemy as nei-tan (the alchemy of spiritual transformation) and waitan (the straightforward “lead-into-gold” type).

The motto of the Alchemists is Solve et Coagula, meaning “Solution and Coagulation.”

The work of the early Alchemists was necessarily a secretive and clandestine matter, and its secrets are still held within a rich encrustation of symbols, pictures, oblique references, double meanings, and riddles.

Alchemical symbolism features animals, birds, colors, and parables as well as archetypal symbols such as the Cosmic Egg.

The key tenets of alchemy are encompassed in something called the Smaragdina Tablet, or the Emerald Tablet.

The tablet is said to have been found by Alexander the Great in the tomb of Hermes Trismegistus (Hermes the Thrice Great) who is the founder of all things alchemical.

The Alchemical Tradition exists/existed in Ancient Egypt, China, and India, but its most recent incarnation was in medieval Europe.

Those who dabbled in alchemy include the famous and the infamous, such as John Dee (astrologer to Queen Elizabeth I), Paracelsus, Albertus Magnus, Christian Rosenkreuz, Nicholas Flamel, and Isaac Newton.

Some of the chemical treatises are befuddling to even the most learned of scholars, but the very word “alchemy” is almost in itself a symbol, conjuring up images that are magical, mystical, and marvelous.

Sources: 1 2 3 4 ⚜ Writing Notes & References

[asksythe]

Is there any cultural significance or reasoning for Xiao Xingchen giving both his eyes to Song Lan, instead of just one?

I can certainly see there being plot and/or thematic reasons for it (like it makes a better parallel with Wei Wuxian who couldn’t give just half his golden core; it’s necessary for Xiao Xingchen to be completely blind for the Yi city tragedy to play out as it did; etc.) but I’m wondering if there is more to it then that.

Your insights on other bits of MDZS lore have been really interesting!

That’s a tough question. The short answer is: yes. It’s a cultural thing. 

The longer answer is that I’m not sure I can adequately answer your question... because I feel that I'm not qualified. It goes deep. This is reaching the DNA of Chinese culture and the value system itself. I would say it’s probably better if you read more Chinese classics or immerse yourself in the culture. This is one of those things that are immensely difficult to put into words. The best way is to experience it.    

But since you asked me, I’m going to at least give it a try. 

The reason that Xiao Xingchen gave both eyes to Song Lan and the true root of the Yi City tragedy includes three different cultural concepts: Jishi 济世 (the Chinese ideal of saving the world), Enyuan Yinguo 恩怨因果 (Karma and Karmic Debts), and the quest to find Dao 道 (truth). 

1/ Jishi 济世 

济世 Jishi is a Chinese term denoting a philosophical ideal pursued by certain classes or castes of people since ancient times in China. It means to sacrifice and save the world. It’s self-sacrificial heroism in the most ideal and purest sense of the concept, similar to our modern-day Doctors without Borders.   

This is Xiao Xingchen’s higher calling, his chosen purpose. Xiao Xingchen came down from Baoshan Sanren’s mountain at 17 years old with one purpose: to make the world a better place. He rejected no one who needed his help. He went out of his way to reject the invitations from the cultivator Houses to join their ranks and enjoy the wealth and privilege it might bring because he didn’t want to be distracted from a higher calling.

Using modern Western vernacular, Xiao Xingchen is a hero. That’s his religion and identity. That’s on top of a personality that already holds high self-responsibility. So is there any wonder he feels he’s responsible for Song Lan’s loss and must give Song Lan both eyes?  

2/ Enyuan Yinguo 恩怨因果

恩怨 En Yuan. Yuan is resentment, spite, hatred, grudge. But En is a lot harder to nail down in English. It’s commonly translated as favor, but ‘favor’ has none of the cultural weight and encoded social obligation of En. The pure meaning of En is ‘a good deed done from the heart.’ A kindness. A mercy. A gift. 

For example, Jiang Fengmian taking Wei Ying into Jiangshi is En. Wen Ning saving Jiang Cheng and Wei Ying is En. Wen Ning reclaiming Jiang Fengmian and Yu Furen’s corpses and artifacts is En. Big En, comparable rebirthing an entire household. Wen Ruohan teaching Zhao Zhuli (later on known as Wen Zhuliu) and granting him a chance to prove himself is also En. Nie Mingjue doing the same to Jin Guangyao is the same level of En (granting critical knowledge and opportunity to completely change one’s life). Jin Guangyao taking in Lan Xichen and hiding him from Wen pursuers before the Sunshot campaign is En.   

因果 Yinquo = Karmic Bonds, the fruits that bloom from the seeds one sow. It’s also understood as a link between people’s life. Our lives collide, intertwine, and diverge like threads on a tapestry. We are each bound to each other by the threads of Karma and our debt to each other. This is yinguo. 

There is a deep-seated belief in China that a person’s life is a ledger. To live is to constantly add to and take away from the ledger. When other people perform En for you, that means you take from their ledger and add to yours. When someone takes from your ledger, a yuan/grudge is born. From the moment you were born, you were granted the greatest of En, the gift of life from your parents.   

In Chinese culture, it’s believed that one must try one’s best to square the ledger. One must repay En and reclaim Yuan. Entangled Enyuan eventually leads to tangled Yinguo, and that’s just a big headache nobody wants because it directly impacts your afterlife, your next life, your descendants, and sometimes even your ancestors that are already dead. 

To strive your best to repay En is seen as a virtue. Of course, not everyone is capable or even wants to reach this ideal. Like when we say it’s good to be honest, but being truly and completely honest in daily life is… a task, shall we say. Sometimes, it’s very hard to truly repay what you owe. And sometimes, your Enyuan with a person or with a House is so entangled that it’s either hard to really say who owes who, or hard to admit to the fact that you are the one in the reds.  

You are seeing parallels between Xiao Xingchen and Wei Wuxian because they both embody this ideal to the extreme. Both would take it upon themselves to repay. Xiao Xingchen paid with his eyes. Wei Wuxian repaid Jiang Fengmian’s En by giving Jiang Cheng his jindan, helped Jiang Cheng rebuild Jiang Shi using Guidao (Path of the Dead), gave up all his war achievements for the rebuilding of Jiangshi and left Jiangshi without a penny to his name despite being a major contributor to victory, and then… repaid Wen Ning, Wen Qing’s En to Jiang Cheng and Jiangshi in Jiang Cheng’s place when the other didn’t.  

In some ways, you can say that both Xiao Xingchen and Wei Wuxian are flawed in that they underestimate their own value and well-being and overestimate what other people do for them. You can even say that they are foolish because they pay for En that isn’t theirs to pay, and that eventually leads to their suffering and death. But this is just the kind of people they are. They are true idealists who genuinely believe in a Truth greater than mortal squabbles. They are pure, uncorrupted Daoists, the kind that holds the founding precepts of Daoism in their heart.  

In the novel, there are many examples of different people and how they see Enyuan Yinguo and how much value they put in them. 

We have Su Se, who was saved by Wei Wuxian twice but didn’t even acknowledge it. Instead, he saw that as a Yuan because he probably hated the fact that it showed how weak and insignificant he was. Yet Jin Guangyao merely remembered his name and gave him some support to create his House, and he was willing to be Jin Guangyao’s attack dog, going so far as to abandon his own House members in Fuma Cave when Jin Guangyao’s plan failed and using his life to buy time for Jin Guangyao in Guanyin temple. 

We also have Jiang Cheng, who was well aware that he owed Wen Ning and Wen Qing, but didn’t want to acknowledge it because he was poisoned with trauma and hatred at the hands of Wen Chao and felt that because of his relationship with Wei Ying, he was entitled to Wen Ning’s En. And yet he is rational enough to understand that admitting to owing this ginormous En and not repaying it is a huge stigma on House Jiang, and so even when he answered Nie Mingjue, confirming that the Wen remnants did have En with him, he answered in such a way that downplayed the enormity of En. Answering truthfully would have exonerated Wei Wuxian and the Wen remnants because the laws regarding Enyuan are so foundational that no one could have blamed the Jiang for saving the Wen remnants. But answering truthfully would have been admitting to his owing the Wen, setting House Jiang against House Jin, and turning House Jiang into a target of ridicule for other Houses because such an En should have been paid long before Wei Wuxian had to take drastic measures and jailbroke the Wen remnants from Quiongqi Path.   

We also have Lan Xichen, who effectively compromised his entire House and compromised his own judgment because he saw Jin Guangyao as having granted him a huge En (which is not wrong, per se). 

And then we have Jin Guanyao, who killed both people who bestowed En on him (Wen Ruohan and Nie Mingjue both gave Jin Guangyao critical knowledge, opportunities, and elevated him above his station. And yet when it came to Lan Xichen, despite his effectively pushing the Lan to death in the second Burial Mound Siege, Jin Guangyao still acted like Lan Xichen was in the wrong for not paying Jin Guangyao’s En even more than he already had. 

Then finally, look at these Enyuan and consider the way it binds the various characters in both good and bad ways. 

So it’s a deeply embedded and very nuanced concept that manifests differently in different characters.  

3/ The Quest for Truth 道 Dao:

Dao/Tao 道: the truth, the path, the knowledge, the faith, the ideal, the natural order of the universe, that from which everything comes and that from which everything returns. 

What does Dao have to do with Xiao Xingchen? 

Well, because Xiao Xingchen is a Daoist. Remember when he reminded A-Quing to address him as Daozhang? That. 

He’s not the only Daoist in MDZS, either. The man who created Dao as a philosophy and spirituality, Laozi, is also the man who created the concept of cultivation in the first place. So every single cultivator in MDZS, indeed every single cultivator in xianxia genre, treads in Laozi’s footsteps, takes from his wisdom, and stands on his shoulders in their quest for heavens. 

The first sentence in Laozi’s definitive work on Dao, the Tao Te Ching, says: 

‘Dao that can be told is not Dao. Truth that can be named is not truth. Path that can be walked is not the right Path.’

The Tao Te Ching is a foundational Chinese Classic. It is the shortest but also the most complex and hard to understand. 

This first verse of the Tao Te Ching means: truth is not something that is fixed. Truth is nuanced. Knowledge is not something that can be given to you by words only. You must find this knowledge by yourself. Path is not something that anyone else can tell you. Your path must be walked by your own feet. Faith is not something that can given to you by someone else. You must find faith in yourself.  

So then, apply this sentence to Xiao Xingchen’s journey. Do you see it? Xiao Xingchen choosing Jishi is his journey to find and prove his Dao. Jishi is Xiao Xingchen’s Dao. 

Yi City is not a tragedy. Yi City is Xiao Xingchen’s tribulation and the unavoidable consequences of choosing to remain pure to the founding precepts of Dao while the rest of the cultivator Houses, including Nie and Lan, have long betrayed their origin. 

Even if, by some miracle, Xue Yang and Xiao Xingchen never entangled with each other, there will always be a Xi City or a Zi City for Xiao Xingchen. Because it is a consequence and a price to pay to find the truth that he desires. And he did find that truth. Song Lan, who he had left in a decisive gesture of severing their Karmic Bond, returned and would likely spend decades if not centuries walking Xiao Xingchen’s path, waiting for the day Xiao Xingchen awoke. And A-Qing never left Xiao Xingchen, never gave up on him either. 

   

Ugghh, such a heavy topic. I usually don't like to write too much on such topics because... it's hard to write and it's hard to read, and most people don't really have the patience to read. But it is a question. So I tried. In any case, have this fanart I commissioned from Nguyen Linh.

[coldxperience]

☆ Wei Wuxian's names etymology

Here's a complete post on the etymology of our beloved Wei Wuxian's various names. I've always appreciated how authors would give out names that fit their characters so well, which is why I chose to share this.

▷ Wei Wuxian Master Profile.

Birth Name - Wei Ying 魏嬰

Wei 魏 (wèi) – tower over a palace gateway; from the radicals 鬼 "ghost" & 委 "entrust/shift". His surname Wei primitively meant “ghosts and spirits” (the radical 委 means spirit and 鬼 means ghost). After it became a royal family name, it is to this day used to describe something as “grand, tall, or mighty”. The surname Wei is familiar to history majors, as it’s one of the three nation-states in the Three Kingdoms Period. The original meaning of the word 魏 is grand and majestic – the left half of that character means god or entrust, while the right half means ghost. Fitting surname for a grandmaster who deals with the deceased.

Ying 嬰 (yīng) - infant. Wei Ying’s formal name Ying 嬰 literally means babe. In ancient times it used to also refer to necklaces. Historically there are at least a handful of well-known figures with that name. The Taoist term YuanYing 元嬰 refers to a state of primordial transcendence, often considered an intermediate phase on the path toward deity WWX’s birth name Ying (婴) commonly means “infant”. Another meaning for Ying is “to pester, to touch”. This second meaning derives from a famous piece of literature by Western Jin Dynasty official and writer Li Mi called 「陈情表」 (chén qíng biǎo). The first two words 陈情 are also the name of WWX’s flute. The work describes the story of Li Mi’s grandmother’s great sacrifice to bring him up and his determination to repay her. Today it is one of the most famous literary works for teaching new generations about filial piety, a key Confucian virtue. Even though 陈情 on the surface has two meanings, (1) “to convey one’s inmost feelings”(abbreviation of 陈述衷情) and (2) “former relationship” (abbreviation of 陈旧的情义).

Birth name is rarely used by anyone other than close family members, teachers, and elders in the family, clan, or sect. Using it implies either a certain type of intimacy or a certain type of seniority over the person being spoken to.

Courtesy Name - Wei Wuxian 魏无羨

WuXian 无羨 (wúxiàn) – to have no envy Wu 无 means none, nil, the lack of Xian 羨 means envy. Wuxian is a perfect name for someone who embodies the untamed, envious of none. His outlook on life is never to bemoan his fate, come what may. He doesn’t know the meaning of jealousy. He is complete in and of himself. His courtesy name Wuxian comes from the last line of a poem by Ming Dynasty literati Xu Ben. “即无羡鱼志，外物非所迁” (jí wú xiàn yú zhì, wài wù fēi suǒ qiān) translates as “to be free of envy and aspire to greater heights; not be misguided by honorary reputation and personal gain”.

即 - to seek; aspire. 无羡 - to be free of envy. 鱼志 - derives from the Chinese idiom 鲲鹏之志, originating from a literary work by Chinese philosopher Zhuangzi meaning “to be ambitious”. 外物 - literally means “objects external to the body”, now used to describe personal gain and external honors. 迁 - misguide; led by.

The courtesy name, in The Untamed, is given early on. In many wuxia/xianxia novels, characters don’t receive their courtesy name until they are adults. This is a name friends, acquaintances, and peers (those of equal standing) use.

Title - Yiling Patriarch / Laozu 夷陵老祖

Yiling 夷陵 (yílíng) – a place; 'barbarian mound' YiLing is simply a place name, literally the Yi Hill. However, it sounds a lot more sinister and ghastly in the original language because of the connotations. The character Yi is historically used to refer to barbarous and uncivilized regions to the east of ancient China, while the character Ling refers to hills and mounds of dirt that are often associated with mausoleums. Yeah, it sounds worse than it looks in the show.

Laozu 老祖 (lǎozǔ) – patriarch Laozu doesn’t have anything to do with patriarchy, since the original Chinese is a unisex term. The characters separately mean “old” and “ancestor” but the combined term is typically used about the founder of a religious sect.

This title is about Wei Ying’s place of origin where a grandmaster established himself (people are starting to forget he was from YunMeng originally because they’re so fearful of him) and his unorthodox powers (he’s the first one to successfully harness the dark arts). The reverence is inseparable from abhorrence.

The title is just what it says on the box. It is used to express respect, but also a certain amount of distance. 

Would anyone be interested in Mo Xuanyu's name etymology?

Author Note: I am not an expert in Chinese at all, English isn't my native language either - I hope everything is correct.

▷ MDZS Home Page

[ completed ; 17/07/2024]

★ ⁺. ໒꒰ྀི｡- ˕ -｡꒱ྀི১ ૮꒰˶ᵔ ᗜ ᵔ˶꒱ა ˖⁺‧₊˚

[roxyandtheroxies]

Thinking about the evolving tree of religion-philosophy-sciences is wild, like, check it.

So it starts with African religions, then ancient egypt and the beginning of politics, then India and their religions and politics, then China, and Greece, and Rome, and all their philosophers and schools of thought, and then all the lines of thought evolve into countless more lines of thought molded by the events that happen around them, until the modern day!

It's easier to give examples when doing it backwards:

Marxism<-Hegelianism<-Kantianism<-Cartesianism<-Christian Philosophy<-Christian Theology<-Platonism<-Pre-Socratic Philosophy<-Greek Mythology<-Egyptian Mythology<-African Mythology

So to study Marxism properly, you have to have studied all of those before it! GREAT :3

[whencyclopedia]

The History of the Ancient World: From the Earliest Accounts to the Fall of Rome

This comprehensive and engaging narrative covers many ancient civilizations, including Mesopotamia, Egypt, the Indus Valley, early China, Greece, and Rome. Bauer's accessible writing and use of primary sources make complex historical events understandable and interesting. Ideal for history enthusiasts and general readers, this book offers a balanced and detailed overview of ancient history.

The History of the Ancient World: From the Earliest Accounts to the Fall of Rome by Susan Wise Bauer is a sweeping and well-researched work that endeavours to present a coherent narrative of ancient history from its earliest beginnings to the fall of the Roman Empire. Bauer, a historian and seasoned author, undertakes the formidable task of chronicling the development of human civilisations across the globe, weaving together historical events, cultural evolutions, and significant personalities.

The book is organised into 70 chapters, each serving as a vignette illuminating specific eras, events, and figures in ancient history. Bauer's narrative is both chronological and thematic, a dual approach that allows readers to follow the progression of historical events while also understanding each period's broader cultural and societal developments.

Bauer begins her journey in Mesopotamia, exploring the rise and fall of ancient societies such as Sumer, Akkad, Babylon, and Assyria. She delves deeply into the development of writing with cuneiform, the establishment of legal codes exemplified by Hammurabi's Code, and the growth of urbanization and statecraft under rulers like Sargon of Akkad. Her detailed descriptions provide a vivid picture of how these early societies laid the groundwork for future civilisations.

The narrative then shifts to ancient Egypt, where Bauer traces the history from the early dynastic periods through the heights of the Old, Middle, and New Kingdoms. Her portrayal of Egyptian pharaohs such as Ramses II and Cleopatra pays particular attention to the complexities of their reigns. Bauer's exploration of Egyptian religion, monumental architecture like the pyramids and the temples at Karnak, and the daily life of its people enriches the reader's understanding of this ancient culture.

Bauer also examines the ancient civilizations of the Indus Valley and China. She discusses the sophisticated urban planning and social organization of the Harappan culture, as well as the early Chinese dynasties of Shang and Zhou, highlighting their contributions to writing, philosophy, and governance. Bauer's ability to interweave these diverse cultures into a single narrative thread is a testament to her skill as a historian and storyteller.

The book provides an in-depth look into ancient Greece and the Roman Republic and Empire. Bauer details impactful philosophers like Socrates, Plato, and Aristotle, military and political exploits executed by figures like Alexander the Great, the legacies of Julius Caesar and Constantine, and many other topics. Readers should pay attention to the discussion on the administrative and military structures that enabled Rome to maintain its dominance and its defining cultural and technological innovations. Bauer then concludes with the fall of Rome, marking the end of ancient history as traditionally defined and setting the stage for the medieval period.

Having published over six books, Bauer's writing style and storytelling skills to cover such a large timeline are evident, making complex concepts understandable and lively to a broad audience without sacrificing depth or accuracy. Her narrative is richly detailed while avoiding overwhelming readers with excessive minutiae. The book is well-supported by maps, timelines, and illustrations that contextualize the narrative and provide visual aids. Bauer's use of primary sources and quotations adds depth to her account, bringing the voices of ancient peoples into the modern narrative.

However, the book's scope also presents challenges. Some readers may find certain sections too brief, as Bauer moves quickly through some significant events and figures to maintain the narrative's momentum. Despite her efforts to include non-Western civilisations, the book still feels like it leans heavily towards a Eurocentric perspective, particularly in its treatment of the later chapters on Greece and Rome.

Overall, The History of the Ancient World is an impressive and highly readable account of ancient history. Susan Wise Bauer's synthesis of a vast array of historical data into a coherent narrative is commendable. While the book's scope means that some areas are covered more briefly than others, it remains an invaluable resource for anyone interested in the history of the ancient world.

Continue reading...

[olympeline]

Nations having human names is kinda odd when you think about it. You’d expect their people to just call them by their official names or else “motherland” or “fatherland.” So, here’s me coming in with a headcanon about where these human names come from (´∀｀)

A nation’s legal name, the one used on treaties and trade deals, can change over time. Or be different depending on who’s speaking. Germany is Deutschland to some his friends, Japan is Nihon at home, exonyms vs. endonyms, kingdoms become republics, yadda, yadda. But a nation’s human name - their gifted name - is forever. I call it “gifted” because it’s given to them not by the politics of the world, but by one of their citizens. One of their best and brightest. A son or daughter any of them could be proud of. Any human can try giving a nation a name, but if it isn’t the right one it won’t stick.

The first nation to get a human name was China when he met Confucius. They encountered each other on the road one evening waaay back around 467BC when the philosopher was on his way home. They talked, shared tea, and Confucius called China “Yao Wang” for the first time. China couldn’t explain it, but he just knew this was his name. Knew deep in his soul

Greece was second. He marched with Alexander the Great and finished the campaign as Heracles Karpusi. When the other ancient nations heard the news they were all very excited. Except Yao, who was put out that he wasn’t unique anymore lol. Then gifted names were officially “a thing” that nation people eagerly waited for. I imagine their naming days are very fondly remembered along with the human who was there for them. A few examples throughout history:

Russia knelt before Catherine the Great and rose up again as Ivan Braginsky.

Spain was invited to read a first draft of Cervantes’s and left as Antonio Carriedo.

Japan walked with Nobunaga the day before Anegawa and went to bed that night as Kiku Honda.

One of the sole exceptions to the usual way is America, who was named “Alfred” by another nation rather than a human. Arthur named Alfred after one of his favourite kings: Alfred the Great. Alfred chose the “F. Jones” part himself when he became independent. Before that he was Alfred Kirkland. This was a weird blip in nation people history, but they chalk it up to Arthur’s magic. As for Arthur himself, he was named by Merlin. Yes, that Merlin

I haven’t thought of specifics for every nation. A few ideas are Otto von Bismarck for Ludwig, Napoleon for Francis, and maybe one of the Popes for the Italy bros. What do you guys think? What historical figure might have named your nation?

[slamdunktheories]

Sannoh's Unusual Team Slogan

Sharing a little Slam Dunk shrine that's in my study! Let's use this to jump into a topic that's rarely discussed: Sannoh's unusual slogan. I might be overthinking here but... considering that Inoue was a Literature major in college before dropping out to become a manga-ka, I'm pretty sure there's something interesting going on here and it didn't happen by accident.

Let's dive in!

Sannoh's slogan (一意摶心) was only revealed in TFSD and I loved it from the moment I saw it. Of all the team slogans that were shown in Slam Dunk, this was by far the best one IMO. What a kickass slogan. What a philosophy to live by. And so on brand. But... there's also something weird about it.

First, what does the slogan mean? The first phrase that comes to mind is actually 一意專心, a similar phrase that's pretty well-known in both Japanese and Chinese. It's a very similar phrase but not exactly what Sannoh has for their slogan. And 一意專心 loosely translates to: to focus or dedicate yourself single-mindedly and wholeheartedly to something.

It's a phrase that still gets used in modern day Japanese and Chinese. And it does seem to fit Sannoh. Just like the phrase itself, there's an air of austerity/Zen-ness to the way Sannoh is depicted in the story. The tradition of the team shaving their heads and resulting in that monk look, the simplicity of their uniform (in both design and colour choice), the discipline that's so evident in the way they play on court during the critical moments, etc. Of course, this is all inspired by Noshiro, the real life high school with a famed history in basketball.

But the thing that made me pause over the Sannoh slogan was the third character: 摶. TFSD was the very first time I'd seen this character in my life (despite being a native Chinese speaker and fairly well-read). I wasn't even 100% sure how it was pronounced. Why would Inoue opt for the more complicated and obscure 摶 instead of 專 when the latter would have been just fine per the modern phrase mentioned above? Was he trying to achieve something by opting for this character for the slogan?

So I did a bit of digging and it turns out... even Japanese natives don't know this character. In fact, some online Japanese dictionaries don't have an entry for this character. And for good reason: Sannoh's slogan is a phrase that first appeared 2,500 years ago during China's Zhou Dynasty, in an ancient text titled Guan Zi written by a philosopher. However, the phrase that was coined in Guan Zi (aka Sannoh's slogan) has virtually not been used outside of that particular book; all subsequent mentions of this phrase actually reference Guan Zi. And there's been barely a mention of this character in recent centuries.

Also, note that even though 2,500 years sounds like a long time ago, in some ways it isn't, considering that the Chinese civilisation is essentially one continuous civilisation that's ~5,000 years old so this was already 25 centuries into its development. The Zhou Dynasty already had a bunch of technology and tools; irrigation systems, canals, chopsticks etc. had already been invented. It was also the time of Confucianism, Daoism, and complex military strategies that still remain relevant today. (That seminal book on military war strategy, "The Art of War", came from this period. GREAT book, BTW.)

Anyway, the next time this phrase appears in another piece of text, it's written as 一意專心 (aka the contemporary version of the phrase). So it could be that the modern phrase that Chinese & Japanese speakers know so well is a corruption/mistranslation of the original phrase (aka Sannoh's slogan). Also, this ancient character 摶 has the additional meaning of unity, circle, and harmony, which 專 does not possess.

When you look at how 一意摶心 appears in Guan Zi, you get a fuller context of what this original phrase actually means.

The original is here for those interested, but loosely translated it means: to calm your breath and your pulse, to hold your posture upright, to purge your senses of distractions, and to singlemindedly and wholeheartedly devote yourself to a cause, letting nothing distract you physically or mentally from it.（full breakdown of this text here in Chinese)

So that is actually the context in which Sannoh's phrase appears and makes 一意摶心 so much richer than the modern phrase. Again, it evokes a Zen-ness and discipline that fit Sannoh to a T.

In my view, Inoue-sensei wanted to go back to the roots of that phrase and honour the original intent behind it, which carries connotations of unity and that makes sense for a team sport. I'm still amazed that he knows this phrase, considering that it is not known to be in any Japanese texts; again, it really only exists in a Chinese text called Guan Zi.

Anyway, hope this was interesting for at least some of you! Would love to hear what people think about this (and if you have insights on the Chinese or Japanese aspects, please do chime in! I'm not a literary specialist.)

Further reading: This article (Japanese) - it offers some interesting interpretations as to why it was picked for Sannoh's slogan that I didn't mention here since this post is already so long XD

[miss0atae]

The beauty of hairpin and the concept of marriage.

I'm already so intrigued by the new trailer of The Loyal Pin. Something caught my eyes when I watched it and this is the exchange of the hairpin between Pin and Anin.

Hairpin has a history in Chinese Culture and I've discovered that Thai Chinese are the largest minority group in the country and have been deeply ingrained into all elements of Thai society. This is purely speculation and I'm not a historian. I'm just making deduction from what I've seen in the trailer.

In ancient China, hairpin were a status symbol. They could also symbolize the transition from childhood to adulthood. Hair and hair accessories can have philosophical, romantic, and cultural meanings. Exchanging an hairpin could mean you give special attention to someone else. Especially as Pin isn't a princess like Anin. It can also be seen as the equivalent of the western version of giving a ring to your betrothed. By giving the hairpin to Pin, Anin is showing her interest and desire to pursue a romantic relationship with her.

The series also implies that Anin is spending a lot of time with the missionaries and how it affects her way of speaking and behaving. So, it may be also why there is a ring exchange too.

I can't wait to see if I'm guessing right or if I'm just creating all this drama in my head.

source: hairpinmuseum, wikipedia (I know it's bad to rely solely on wikipedia but it's just a light post) , chinadaily

[thevirginwitch]

The Origin & Evolution of Correspondences in Witchcraft

This post was shared a week early over on my Patreon! Working a day-job and running a blog full-time is a ton of work, so any support is insanely appreciated! Patrons will receive early access to content, exclusive content such as research notes and book recommendations, free tarot readings, access to a private Discord channel within my server, discounted products from my Etsy store, free digital files, voting power on my content, and MUCH more! Check it out here for as little as $2/month.

If you’ve been a witch for a while, you’ve probably asked yourself: where do correspondences come from? Who decided that lavender was good for calming, or that obsidian was good for absorbing negative energy? Where does the concept of correspondences come from in the first place? To answer these questions, we must first look at something called “correlative thinking”: Marcel Granet (1884-1940), a French sociologist, coined the term “correlative thinking”, which can be defined as “thinking of an item of one class by correlating it with an item of another class”, typically organizing and relating “natural, political/social, and cosmological data in highly ordered arrays or systems of correspondence.” Sound familiar?

Correlative thinking takes many forms throughout religion, philosophy, and humanity – even showing up as early as Mesopotamia, where they believed events on earth ran parallel to events in heaven: “each city-state had its own patron god and every change in the balance of power between the city-states was seen as the direct reflection of a change in the relationship of the gods.” (Cavendish, pg. 12) In ancient Greece and among Hellenic philosophers, they came up with the “macrocosm/microcosm” analogy, which describes the relationship between the smaller, human being (the microcosm) with the much bigger, seemingly infinite cosmos (the macrocosm).

This correlative thinking is prevalent in many magical texts throughout the years – including The Emerald Tablet (late 8th-early 9th century), The Picatrix (a 9th century Arabic grimoire), The Key of Solomon (1312), and the Three Books of Occult Philosophy (1533). After the publication of The Three Books of Occult Philosophy and the boom of new-age spiritualism in the 1970s, there have been a massive number of publications related to witchcraft, correspondences, ritual magic, and more. For the purpose of this post, however, we’ll be focusing on these foundational texts to better understand the evolution and origin of correspondences.

The Emerald Tablet, dated around the late 8th-early 9th century, is one of the most highly influential texts within the philosophical and occult realm. An English translation of a line of text within The Emerald Tablet provides one of the most popular terms among new agers and modern pagans: “That which is above is like to that which is below, and that which is below is like to that which is above”. A shortened version of this phrase, “as above, so below”, can be found in Helena Blavatsky’s work, Isis Unveiled (1877), where it became massively popularized among the modern pagan community. This phrase, along with terms related to correlative thinking, tie back to many cultures – including China, India, and more.

The Picatrix, 9th-century Arabic grimoire on astrological magic, is yet another influential piece of text. This text contained astrological magic, magical potions and spells, and different Hermetic, Neoplatonic, and Aristotelianism philosophical passages – and it also included the explanations of links between planets and intangible objects such as colors and perfumes/fragrances.

After a few series of translations in the 12th and 13th centuries, the information within the Picatrix (and other sources) were recorded and arranged by Henry Cornelius Agrippa (1486-1535) in his work, Three Books of Occult Philosophy in 1509 (not being published until 1533). From there, Dr. John Dee (1527-1604) expanded on Agrippa’s work in the 1580s and 1590s.

Shortly after, in 1620, the Magical Calendar was published, which compressed much of the previous material. This calendar, amazingly recorded on one page, “contains tables of correspondences arranged by number, from one to twelve. The material is based largely on the extensive tables in Agrippa, book II, but goes beyond this, especially in its inclusion of sigils.” (Skinner, pg. 14)

Moving onto another incredibly influential text, The Signature of All Things, published by Jakob Bohme in 1764, covers a similar concept to correlative thinking known as ‘the doctrine of signatures’: God created everything on Earth with a “signature”, or sign, that tells you what that object’s purpose is. The idea is that any plant, herb, or object on earth should resemble what it’s purpose is – for example, walnuts (which look like brains) are used for brain health, and tomatoes (which are red, plump, and contain ventricles like the human heart) are used for heart health. Obviously, this concept was adopted in the context of medicinal use – by looking up an object’s signature within this book, a physician could theoretically find treatments for specific illnesses. While the contents of this book (and similar texts) have been debunked as pseudoscience, the influence of the doctrine of signatures is prevalent in witchcraft correspondences today.

In 1888, the Hermetic Order of the Golden Dawn was founded, and during that time S L MacGregor Mathers (1954-1918) and Dr. Wynn Wescott (1845-1925) prepared knowledge lectures for the Order, which eventually led to the generation of a Book of Correspondences (unpublished). According to Adam McLean in his edition of The Magical Calendar, this book circulated among members of the inner order of the Hermetic Order of the Golden Dawn, and was later published by Aleister Crowley as his own work, Liber 777 (1909). Meanwhile, in 1908, The Kybalion (an anonymously written text, though often attributed to William W. Atkinson [1862-1932]) was published, including topics like “The Principle of Correspondence” and “The Planes of Correspondence”.

From here on, we have an uproar in magical texts, thanks to the new-age/spiritualism movement of the 70s and 80s – popular authors like Gerald Gardner, Scott Cunningham, Ray Buckland, and many others published works on the subject of magic, often including their own correspondences, typically influenced or inspired by the works of Crowley, Mathers, and Atkinson. Of course, the contents of these modern texts are what is most recognizable to practitioners today – we usually find tables of information, relating astrological signs, herbs, planets, feelings, colors, and more to their “meanings”: protection, anti-stress, happiness, love, etc.

As it stands, correspondences are a by-product of the ‘correlative thinking’ concept we covered earlier – this correlative thinking shows up in Mesopotamia, and evolved throughout magical texts and grimoires, eventually becoming these “tables of magical correspondences” that we are familiar with seeing in modern witchcraft and pagan books and resources.

As I round off this post, I want to share a quote from Richard Cavendish in his book, The Black Arts: “Man is a tiny replica of the universe. If two things are naturally associated together in the human mind, which is an image of the ‘mind’ of the universe, this is evidence of a real connection between the two things in the universe. Many of the important magical analogies and connections are not natural to most people’s minds today, but have been handed down by tradition from the remote past. This enhances their value for occultists, who believe that humanity was a great deal wiser in these matters in the remote past than it is now.” As practitioners, particularly modern practitioners, I feel we put too much emphasis on older concepts and traditions. While there’s nothing necessarily wrong with sticking to traditions and building off of older magical systems, I think it’s just as important that we work on our own magical systems – what does the color red mean to you? What about the planet Jupiter? Find out what works for you – you may find that it makes you feel more connected to your craft and your practice, and your workings could become more powerful, too.

Sources/Further Reading:

Dictionary of Gnosis & Western Esotericism by Wouter Hanegraaff

Three Books of Occult Philosophy by Heinrich Cornelius Agrippa

The Signature of All Things by Jakob Bohme

The Black Arts by Richard Cavendish

A History of Magic, Witchcraft and the Occult by DK

The Complete Magician’s Tables by Stephen Skinner

Neurobiology, Layered Texts, and Correlative Cosmologies: A Cross-Cultural Framework for Premodern History by Farmer et al

https://youtu.be/p0z3MuuB9uc

https://youtu.be/gYSGSjU84vE

https://www.youtube.com/watch?v=gx1av438mLY

https://www.patheos.com/blogs/matauryn/2018/06/03/magickal-correspondences/

https://howardchoy.wordpress.com/tag/correlative-thinking/

https://www.researchgate.net/figure/An-abstract-diagram-meant-to-illustrate-the-perfectly-correlative-structure-of-the_fig4_237249544

https://swedenborg.com/emanuel-swedenborg/explore/correspondences/

[grecoromanyaoi]

the labelling ancient ppl with modern terms thing reminds me of sth similar. once in china, I was at a place where they listed out famous ppl whose chinese zodiac was the tiger, except they literally included ancient greek philosophers and early modern western scientists?? like girl you know they would never have identified with a chinese zodiac sign right

JFIDOFKFIRIRKFIR if that helps according to judaism’s creation of the world canon the world is likely a libra

[bzhitstruth]

Mysterious copywriting

One of the turtle bloggers on Weibo is surprised and delighted that GG's studio used in their text the same phrase that the turtle wrote earlier.

It is also interesting that in the turtle’s text this phrase referred to information about DD.

In such cases, I always ask myself: how likely is such a coincidence? Repeating an entire sentence word for word, and within just a few hours.

Edit: this phrase is a quote from the ancient Chinese philosopher Lao Zi 老子 (4th-5th century BC), it means the following: “When you're having good times, you don't need to show off too much. You must behave with restraint and as quietly as running water. No matter where you are, don't show off, don't be arrogant, only then can you hold on to your own blessings”. Doesn't this saying go so well with both of them? This is exactly what can be said about each of them!

I don't know how common this phrase is in China and how often it is used in texts, but in the comments people are also intrigued. Could this even be such a wonderful coincidence?

Source

[getami]

An investigation into the origin of kanji: Itadori Yuji (虎杖悠仁)

虎 - Tiger

Primary reading: Tora Secondary reading: Ita

This kanji dates back to the Han Dynasty (206 BC - 220 AD), a period when the tiger played an important symbolic role in China. It is a pictographic kanji, meaning it was originally a stylized representation of a tiger.

Sukuna and the symbolism of the tiger: Sukuna, the main antagonist and the demonic soul residing in Itadori's body, is often associated with the tiger. The tiger, a powerful and fearsome predator, can symbolize Sukuna's strength and dominance. In a sense, Itadori Yuuji, as Sukuna's host, also represents a controlled force that could break free at any moment.

"Tiger and lion" metaphor: In one scene from the Jujutsu Kaisen manga, Megumi Fushiguro tells Itadori, "there’s no difference between a tiger and a lion," as he tries to motivate him for battle. Here, the tiger and lion are portrayed as two equally powerful beasts, reflecting the competition and fighting spirit among warriors and jujutsu sorcerers.

Tiger as a symbol of strength and combat: In general, the tiger symbolizes strength, courage, and determination among jujutsu sorcerers. Itadori Yuuji’s extraordinary physical power and perseverance can also be associated with the tiger, an embodiment of strength and resilience in the animal kingdom.

杖 - STICK

Primary reading: Tsue Secondary reading: Dori

In Japanese culture, the staff holds special significance, not only as a practical tool but also as a spiritual or symbolic object. Walking sticks are often used by Buddhist monks during long pilgrimages. This staff also served as a symbolic protective tool, aiding travelers both spiritually and physically. The kanji is used not only in a literal sense (walking stick) but also metaphorically, such as in the meaning of "support." To "be someone’s staff" means to be someone’s support or help. In ancient times, staffs were not only used for support but also as tools of self-defense. Walking sticks sometimes functioned as hidden weapons, which could be used in dangerous situations.

Thus, the kanji 杖 refers to a simple object, but in Japanese culture, it carries deeper symbolic and historical meaning.

悠 - PEACE

Reading: Yuu

The kanji 悠 originally comes from Chinese and was used in classical Chinese texts, often referring to long life, calm and dignified behavior, as well as the serene passage of time. The Japanese language adopted this original meaning and applies it in a similar way. Due to its philosophical depth, the 悠 kanji appears in many Japanese works of art, poetry, and philosophy. The kanji is also popular in Japanese names, especially for boys, as it conveys notions of calm, endurance, and dignity. You can find it in names like 悠太 (Yūta) or 悠人 (Yūto) (a small note: the kanji in our Okkotsu Yūta, aka 乙骨憂太, is different, but it's an interesting fact). These names often suggest timeless strength, stability, and composure. Choosing such names for a child might also indicate that the parents wish for a long and harmonious life for them.

仁 - Goodness

Primary reading: Jin Secondary reading: Ji

According to some interpretations, the kanji 仁 refers to mutual respect and empathy between people. For Confucius, 仁 (jin) was a central virtue that expressed respect and love between individuals. It represents the ideal of achieving humanity and moral righteousness. The ideal person, or the "jin person," is someone who treats others with care, compassion, and virtue, and adheres to social norms. This concept also appears in Japanese Buddhism, where 仁 symbolizes compassion and love towards others. In Buddhism, a loving attitude and the alleviation of suffering play a central role, aligning with the spirit of 仁.

This is my own interpretation, but it’s fascinating that the kanji 二 (two) and 人 (person) come together here—representing "two" and "person"—and it’s beautiful how two people inhabit Yuji's body at once.

In summary, this name primarily carries Buddhist and Confucian elements. We know that these two religions deeply influenced the Heian period, and with this in mind, this manga is a living portrayal of the Heian era. Just by gathering this much information from one name, it proves two things:

It's worth researching Jujutsu Kaisen

Gege Akutami is a freaking genius.

~Getami

2024.09.27

[mybeingthere]

Chinese Folk Artist Lu Shengzhong tells:

“I use paper to cut this little red figure to demonstrate the delicate fragility of human beings. Ephemeral. A human’s life is shorter than a paper’s thickness. The material is not important. What is more important is the process you use to create that material. This is more valuable to me.”

Lu Shengzhong (b 1952) is a Chinese artist from the China Central Academy of Fine Art in Beijing. He specializes in the ancient Chinese paper cutting.

His “Little Red Figures”, actually, is based on an old traditional technique iof Chinese paper-cutting. The figure, which looks like a little child, is a very common character in Chinese traditional paper cutting art, the local people believe that a child can remove the misfortunes. The tradition is dying and Lu recreates it, making it into a formal and meaningful art, reflecting philosophical and cultural traditions of China.

Folk art says that everyone CAN HAVE one little red figure; everyone CAN MAKE a little red figure, and everyone IS the little red figure.

https://keqingli.wordpress.com/.../chinese-folk-artist.../

[what-even-is-thiss]

the hilarious thing about the atlantis shit is you really see how much stock people put in the minds of the ancient greeks and romans.

because we all know if it was a non-white culture talking about an ancient city washed away by the sea with no archaeological evidence of having actually existed, those same conspiracy theorists would clown all over it.

these people believe in the myth of atlantis but don't think the ancient egyptians built the pyramids. that makes sense.

As I've pointed out before, the concept of white people didn't exist when Plato wrote the Timaeus and Critias dialogues. People keep projecting their modern notions about race onto ancient societies to try and affirm their own worldviews. To Plato there weren't white people. There were Greeks and Not Greeks. And the Greeks had like... quite a bit of respect for Egypt? They were a very old society with a lot of institutional knowledge and old records that the Greeks didn't have. The two cultures traded and exchanged ideas a lot. Ancient Greece didn't exist in a vacuum. Other cultures influenced it and it influenced other cultures in turn. Racists like to ignore this in favor of the idea that "western" society built itself from the ground up with no outside help. No. Ancient Rome and Ancient China traded with each other. The Ancient Greeks knew about India even if most of them had never been there. They were familiar with the many peoples of North Africa and Western Asia. The world has always been interconnected. People of many different cultures achieved great things with and without outside help. I agree with you fully. If Atlantis had been invented by an Egyptian philosopher they would see it for what it is. A metaphor. But because they can find a way to shoehorn it into their racist worldview it must be real.

[adirondack-arcane-university]

Adirondack Arcane University Course Catalogue Pt. 1

Writing, History, & Literature

Ancient History (ANCH)

ANCH 0100 The Ancient World: Mesopotamia and Phoenicia

ANCH 0200 The Ancient World: Egypt

ANCH 0300 The Ancient World: Greece and Rome

ANCH 0400 The Ancient World: China

ANCH 0500 The Ancient World: Mesoamerica

Magical History (MAGH)

MAGH 0100 Magic in the Middle Ages: Europe

MAGH 0101 Magic in the Middle Ages: Africa

MAGH 0102 Magic in the Middle Ages: Asia

MAGH 0110 Magic in Pre-Colonial North America

MAGH 0111 Magic in Pre-Colonial South America

MAGH 0200 Magic during the Renaissance: Europe

MAGH 0201 Magic during the Renaissance: Asia

MAGH 0202 Magic during the Renaissance: North America

MAGH 0203 Magic during the Renaissance: South America

MAGH 0300 Magic during the Industrial Revolution: Europe

MAGH 0301 Magic during the Industrial Revolution: North America

MAGH 0400 History of Modern Magic: Europe

MAGH 0401 History of Modern Magic: Africa

MAGH 0402 History of Modern Magic: West Asia

MAGH 0403 History of Modern Magic: South Asia

MAGH 0404 History of Modern Magic: East Asia

MAGH 0405 History of Modern Magic: North America

MAGH 0406 History of Modern Magic: Central America

MAGH 0407 History of Modern Magic: South America

MAGH 0408 History of Modern Magic: Oceania

Magical Literature (MALT)

MALT 0100 Cross-Cultural Literature

MALT 0200 Oral Histories

MALT 0300 Major Figures in The Tales of Beedle The Bard and Other Major Works

MALT 0400 Extinct Language Literature

Folklore, Mythology, and Religion (FOMR)

FOMR 0100 Introduction to Folklore

FOMR 0200 Magic and Religion

FOMR 0300 Myths and Religions of the Ancient World

FOMR 0301 Greek and Roman Mythology

FOMR 0302 Hindu Mythology

FOMR 0310 Asian Religions

FOMR 0311 Religions of the West

FOMR 0312 The Religion of Ancient Egypt

FOMR 0400 Jewish Mysticism

Anthropology (ANTH)

ANTH 0100 Magical Language, Society, and the Wizard Experience

ANTH 0200 Magical Food and Culture

ANTH 0300 Magical Archaeology

Communications (COMM)

COMM 0100 News Reporting and Writing

COMM 0200 Critical Perspectives in Journalism

COMM 0300 Philosophical Problems of Journalism

COMM 0400 Journalism and Public Service

COMM 0500 Comparative Journalism

COMM 0600 Long Distance Communication

Arcanarunology (ARUN)

ARUN 0100 Introduction to Arcanarunology

ARUN 0200 Rune Theory

ARUN 0300 Practical Applications of Arcanarunology 

ARUN 0400 Semiology

ARUN 0500 Structural Arcanarunology

ARUN 0600 Runic Syntax