#jiao yue reference

[bookofjin]

Early life of Gaozu of Liang

With the short biography of his mother, Zhang Shangrou. (From LS01 and LS07)

[LS01]

The Exalted Founder [gaozu], the Martial [wu] August Emperor, taboo Yan, courtesy name Shudai, child name Lian'er, was a native of Zhongdu Village in Nanlanling. He was a descendant of Han's Chancellor of State, He. He begat Marquis Ding of Zan, Yan. Yan begat the Attendant-at-Centre Biao. Biao begat Excellency office staff member Zhang. Zhang begat Hui. Hui begat Yang. Yang begat the Grand Tutor to the Heir-Apparent, Wangzhi. Wangzhi begate the Brilliantly Blessed Grandee Yu. Yu begat the Central Assistant to the Steering Clerk, Shao, Shao begat the Superintendent of the Brilliantly Blessed, Hong. Hong begat the Grand Warden of Jiyin, Chan. Chan begat the Grand Warden of Wu commandery, Bing. Bing begat the Chancellor of Zhongshan, Bao. Bao begat the Broad Scholar Zhou. Zhou begat the Chief of Sheqiu, Jiao. Jiao begat the provincial Assistant Officer, Kui. Kui begot Filial and Upright, Xiu. Xiu begat the Assistant of Guangling Commandery, Bao. Bao begat the Grand Centre Grandee Yi. Yi begat the Prefect of Huaiyin, Zheng. Zheng bgeat the Grand Warden of Jiyin, Xia. Xia begat the provincial Arranger-at-Centre Fuzi. Fuzi begat the Arranger of Documents for the Southern Tower, Daoci. Daoci begat the August Father, taboo Shunzhi, he was Emperor Gao of Qi's younger clansman. He took part in preparations and aiding the mandate, and was ennobled Marquis of Linxiang County. He held successive office as Attendant-at-Centre, Commandant of Guards, Intendant of Affairs to the Heir-Apparent, General who Leads the Army, and Governor of Danyang. He was posthumously conferred General who Quells the North.

Gaozu in Xiaowu of Song's 8th Year of Daming [464 AD], a jiachen year, was born at the Sanqiao Residence, Tongxia Village, Moling County. At birth he was yet remarkable and unusual. His two hips had paired bones, the top of his head was high and raised, and there was a pattern in his right hand which said “martial” [武]. When the Emperor reached adulthood, he studied broadly and very thoroughly, was fond of devising strategies, and had talent and capacity for civil and martial matters. At the time those of flowing fame all pushed him forward and acknowledged him. At the houses where he resided, often if there was a cloud or vapour, for those people who sometimes passed by, their bodies immediately paid their respects.

He started his career as the Acting Army Advisor on the Board of Law of the Central Gentlemen of the South to the King of Baling. He moved to Libationer of the Eastern Pavilion to the General of Guards, Wang Jian [NQS23]. Jian once saw him, and deeply assessed and appreciated his unusualness. He spoke to He Xian of Lujiang, saying:

This Gentleman Xiao within thirty [year] will make Attendant-at-Centre, and if he sets out from here, his worth will be impossible to describe.

When the King of Jingling, Ziliang, opened his Western Mansion and summoned the students of literature, Gaozu together with Shen Yue [LS13], Xie Tiao [NQS47], Wang Rong, Xiao Chen [LS26], Fan Yun [LS13], Ren Fang [LS14], Lu Chui [LS27] and others all roamed with him, they were referred to as the Eight Friends. Rong was exceptional and vivacious, his understanding and perceptiveness exceeded other people. He particularly respected and found unusual Gaozu. Always when speaking of him to his friends, he said:

The steward who will order Under Heaven is surely this person.

He amassed to move to Consultant Army Advisor for Quelling the West to the King of Sui. Soon after he left his post due to the August Father's hardship.

[LS07]

The Changes says:

There was heaven and earth, afterwards there were the ten thousand things. There were the ten thousand things, afterwards there was man and woman. There were man and woman, afterwards there was husband and wife.

The propriety of husband and wife is the highest!

In the Rites of Zhou the King established the Queen's Six Palaces, with three Ladies, nine Concubines, twenty-seven Wives, and eighty-one Spouses, so as to heed Under Heaven's interior arrangements. For that reason the Marriage Propriety states:

The Son of Heaven and the Empress are like the sun and the moon, yin and yang, they are necessary to each other and complete.

Han in the beginning followed Qin's designations and titles. The Emperor's mother was called the August Empress-Dowager, the empress was called the August Empress, and they added to them the categories of Beautiful Lady, Good Lady, Eight Sons, and Seven Sons. Reaching Xiaowu, he regulated the favoured beauties and the likes in altogether fourteen grades. Coming down to Wei and Jin, for the titles of mothers and empresses both followed the Han rules. From Lady and downwards, [each] generations added and subtracted from them.

Gaozu swept away chaos and turned back to correctness. He deeply perceived extravagant and uninhibited, had bad clothes and meagre food, and applied himself to the previous modest frugality. His virtuous pairing ended early, Prolonger of Autumn was an empty position, and to the numbers of concubines and ladies nothing was changed or created. Taizong and Shizu set out from being the heirs-presumptive, yet the Consorts in both cases had passed previously, and they also did not establish pepper quarters. The present compilation only speaks of a provided for vacancy.

The Grand Founder's [taizu] Dedicated [xian] August Empress, Ms. Zhang, taboo Shangrou, was a native of Fangcheng in Fanyang. Her grandfather Cihui was Song's Grand Warden of Puyang. The Empress' mother, Ms. Xiao, was Emperor Wen's paternal aunt. [Emperor Wen is Emperor Wu's father, Xiao Shunzhi, posthumously elevated to emperor]

The Empress in the middle of Song's Yuanjia era [424 – 453] was given in marriage to Emperor Wen. She gave birth to King Xuanwu of Changsha, Yi and King Zhao of Yongyang, and next gave birth to Gaozu.

Earlier, the Empress was once within her room when she suddenly saw sweet-flag grass blooming in front of the courtyard with a brilliant hue shining bright like nothing out of the world. The Empress was startled at the sight, and spoke to her attendant, saying:

Do you see it, or not?

[The attendant] replied, saying:

Do not see it.

The Empress said:

[I] once heard those who see will be rich and honoured.

Following that she quickly took and swallowed it. That month she give birth to Gaozu. At the night she was about to give birth, the Empress saw inside the courtyard as if there were clothes and caps piled up and laid out therein.

She next gave birth to King Xuan of Hengyang, Chang, and Princess Zhao of Yixing, Ling. Song's 7th Year of Taishi [471 AD], she passed at a house in Tongxia Village in Moling County. She was buried at a mountain in Dongcheng Village in Wujin County. 1st Year of Tianjian, 5th Month, jiachen [6 August 502], she was retroactively elevated to the venerated title as August Empress. Her posthumous title was Dedicated [xian].

[legend-collection]

Jiaolong

Jiaolong is a dragon often defined as a "scaled dragon"; it is hornless according to certain scholars and said to be aquatic or river-dwelling.

A number of scholars point to non-Sinitic southern origins for the legendary creature and ancient texts chronicle that the Yue people once tattooed their bodies to ward against these monsters.

In English translations, jiao has been variously rendered as "jiao-dragon", "crocodile", "flood dragon", "scaly dragon", or even "kraken".

The jiao 蛟 character combines the "insect radical" 虫, to provide general sense of insects, reptiles or dragons, etc., and the right radical jiao 交 "cross; mix", etc. which supplies the phonetic element "jiao". The original 交 pictograph represented a person with crossed legs.

The Japanese equivalent term is kōryō or kōryū . The Vietnamese equivalent is giao long, considered synonymous to Vietnamese Thuồng luồng.

The Piya dictionary (11th century) claims that its common name was maban.

The jiao is also claimed to be equivalent to Sanskrit 宮毗羅 (modern Chinese pronunciation gongpiluo) in the 7th Century Buddhist dictionary Yiqiejing yinyi. The same Sanskrit equivalent is repeated in the widely used Bencao Gangmu or Compendium of Materia Medica. In Buddhist texts this word occurs as names of divine beings, and the Sanskrit term in question is actually kumbhīra (कुम्भीर). As a common noun kumbhīra means "crocodile".

The explanation that its name comes from eyebrows that "cross over" (交 jiao) is given in the ancient text Shuyi ji "Records of Strange Things" (6th century) (Luo tr. 2003:3508).

It has been suggested that jiaolong might have referred to a pair of dragons mating, with their long bodies coiled around each other.

Thus in the legend around the jiaolong hovering above the mother giving birth to a future emperor i.e., Liu Bang, the founding emperor of Han, r. 202-195 BCE, the alternative conjectural interpretation is that it was a pair of mating dragons.

The same legend occurs in nearly verbatim copy in the Book of Han, except that the dragons are given as "crossed dragons". Wen noted that in early use jiaolong "crossed dragons" was emblematic of the mythological creators Fuxi and Nüwa, who are represented as having a human's upper body and a dragon's tail.

In textual usage, it may be ambiguous whether jiaolong should be parsed as two kinds of dragons or one.

Zhang cites as one example of jiaolong used in the poem Li Sao (in Chu Ci), in which the poet is instructed by supernatural beings to beckon the jialong and bid them build a bridge. Visser translated this as one type of dragon, the jiaolong or kiao-lung. However, it was the verdict of Wang Yi, an early commentator of this poem that these were two kinds, the smaller jiao and the larger long.

Since the Chinese word for the generic dragon is long, translating jiao as "dragon" is problematic as it would make it impossible to distinguish which of the two is being referred to. The term jiao has thus been translated as "flood dragon" or "scaly dragon", with some qualifier to indicate it as a subtype. But on this matter, Schafer has suggested using a name for various dragon-like beings such as "kraken" to stand for jiao:

The word "dragon" has already been appropriated to render the broader term lung. "Kraken" is good since it suggests a powerful oceanic monster. ... We might name the kău a "basilisk" or a "wyvern" or a "cockatrice." Or perhaps we should call it by the name of its close kin, the double-headed crocodile-jawed Indian makara, which, in ninth-century Java at least, took on some of the attributes of the rain-bringing lung of China.

Some translators have in fact adopted "kraken" as the translated term, as Schafer has suggested.

In some contexts, jiao has also been translated as "crocodile".

The Shuowen Jiezi dictionary glosses the jiao as "a type of dragon (long), as does the Piya dictionary, which adds that the jiao are oviparous (hatch from eggs). The Bencao Gangmu states this also, but also notes this is generally true of most scaled creatures.

Jiao eggs are about the size of a jar of 1 or 2 hu capacity in Chinese volume measurement, according to Guo Pu's commentary; a variant text states that the hatchlings are of this size. It was considered that while the adult jiao lies in pools of water, their eggs hatched on dry land, more specifically on mounds of earth (Huainanzi).

The jiao did eventually metamorphose into a form built to fly, according to Ren Fang's Shuyi ji ("Records of Strange Things"), which said that "a water snake after 500 years transforms into a jiao; a jiao after a millennium into a dragon after 500 years a horned dragon, a horned dragon after a millennium into a winged dragon."

The hujiao or "tiger jiao" are described as creatures with a body like a fish and a tail like a snake, which made noise like mandarin ducks. Although this might be considered a subtype of the jiao dragon, a later commentator thought this referred to a type of fish.

The foregoing account occurs in the early Chinese bestiary Shanhaijing "Classic of Mountains and Seas", in its first book "Classic of the Southern Mountains".

The bestiary's fifth book, "Classic of the Central Mountains" records the presence of jiao in the Kuang River (貺水, "River Grant") and Lun River (淪水, "River Ripple"). Guo Pu's commentary to Part XI glosses jiao as "a type of [long] dragon that resembles a four-legged snake. Guo adds that the jiao possesses a "small head and a narrow neck with a white goiter" and that it is oviparous, and "large ones were more than ten arm spans in width and could swallow a person whole".

A description similar to this is found in the Piya dictionary, but instead of a white "goiter (ying)" being found on its neck, a homophone noun of a different meaning is described, rendered "white necklace" around its neck by Visser. Other sources concurs with the latter word meaning white "necklace" (or variously translated as white "tassels"), namely, the Bencao Gangmu quoting at length from Guangzhou Ji by Pei Yuan.

The jiao measures 10 chi or more in length. Snake-like in appearance, but it has four feet. The shape broad and shield-like, it is small-headed and thin-necked. On the neck there are white tassels. Its chest is sienna brown and its back flecked with blue-green spots. Its flanks resemble brocade-work. On its tail there are fleshy rings. The largest attain several arms' spans around.  

—adapted from Luo tr. 2003:3508. "Vol. 43: The Category of Animals with Scales", Bencao Gangmu.

A later text described jiao "looks like a snake with a tiger head, is several fathoms long, lives in brooks and rivers, and bellows like a bull; when it sees a human being it traps him with its stinking saliva, then pulls him into the water and sucks his blood from his armpits". This description, in the Moke, was considered the "best definition" of a jiao.

The description as "scaly" or "scaled dragon" is found in some medieval texts, and quoted in several near-modern references and dictionaries.

The Guangya defines jiaolong as "scaly dragon; scaled dragon", using the word lin "scales". The paragraph, which goes on to list other types of dragons, was quoted in the Kangxi Dictionary compiled during the Manchurian Qing dynasty. A similar paragraph occurs in the Shuyi ji and quoted in the Bencao Gangmu aka Compendium of Materia Medica:

Shizhen says: The book Shuyi Ji by Ren Fang:: The jiao is a kind of dragon. As its eyebrows cross each other, it is called jiaolong. (jiao ≅ come across). The jiaolong has scales. The variety with wings is called yinglong. The variety with horns is called qiulong. The variety without horns is called chilong ...  

—Luo tr. 2003:3508. "Vol. 43: The Category of Animals with Scales", Bencao Gangmu.

Several texts allude to the jiao being the lord of aquatic beings. The jiaolong is called the "god of the water animals". The Shuowen jieji dictionary states that if the number of fish in a pond reaches 3600, a jiao will come as their leader, and enable them to follow him and fly away". However, "if you place a fish trap in the water, the jiao will leave". A similar statement occurs in the farming almanac Qimin Yaoshu that quotes the Yangyu-jing "Classic on Raising Fish", a manual on pisciculture ascribed to Lord Tao Zhu (Fan Li). According to this Yangyu-jing version, when the fish count reaches 360, the jiao will lead them away, but this could be prevented by keeping bie 鱉 (variant character 鼈, "soft-shelled turtle").

Jiao and jiaolong were names for a legendary river dragon. Jiao is sometimes translated as "flood dragon". The Yuhu qinghua says people in the southern state of Wu called it fahong "swell into a flood" because they believed flooding resulted when jiao hatched. The poem Qijian in the Chu Ci uses the term shuijiao " or water jiao.

The Shuowen Jiezi does not commit to whether the jiao has or lacks a horn. However the definition was emended to "hornless dragon" by Duan Yucai in his 19th century edited version. A somewhat later commentary by Zhu Junsheng  stated the contrary; in his Shuowen tongxun dingsheng Zhu Junsheng explained that only male dragons (long) were horned, and "among dragon offspring, the one-horned are called jiao, the bicorned are called qiu, and the hornless are called chi.

Note the pronunciation similarity between jiao 蛟 and jiao 角 "horn", thus jiaolong 角龍 is "horned dragon".

Lexicographers have noticed that according to some sources, the jiao was a dragoness, that is, a dragon of exclusively female gender.

Jiao as female dragon occurs in the glossing of jiao as "dragon mother" (perhaps "dragoness" or "she-dragon") in the Buddhist dictionary Yiqiejing yinyi, and the gloss is purported to be a direct quote from Ge Hon's Baopuzi. However, extant editions of the Baopuzi does not include this statement. The (11th century CE) Piya dictionary repeats this "female dragon" definition.

As aforementioned, jiao is fully capable of devouring humans, according to Guo Pu's commentary.

It is also written that a green jiao which was a man-eater dwelt in the stream beneath the bridge in Yixing County (present-day city of Yixing, Jiangsu) according to a story in Zu Taizhi's anthology, Zhiguai. The war-general Zhou Chu in his youth, who was native to this area, anecdotally slew this dragon: when Zhou spotted the man-eating beast he leaped down from the bridge and stabbed it several times; the stream was filled with blood and the beast finally washed up somewhere in Lake Tai where it finally died. This anecdote is also recounted in the Shishuo Xinyu and selected in the Tang period primer Mengqiu.

Other early texts also mention the hunt or capture of the jiao. Emperor Wu of Han in Yuanfeng 5 or 106 BCE reportedly shot a jiao in the river. The Shiyiji has a jiao story about Emperor Zhao of Han. While fishing in the Wei River, he

..caught a white kiao, three chang [ten meters] long, which resembled a big snake, but had no scaly armour The Emperor said: 'This is not a lucky omen', and ordered the Ta kwan to make a condiment of it. Its flesh was purple, its bones were blue, and its taste was very savoury and pleasant.

Three classical texts repeat a sentence about capturing water creatures at the end of summer; 伐蛟取鼉��龜取黿 "attack the jiao 蛟, take the to 鼉 "alligator", present the gui 龜 "tortoise", and take the yuan 黿 "soft-shell turtle"."

There is a legend surrounding the Dragon Boat Festival which purports to be the origin behind the offering of zongzi (leaf-wrapped rice cakes) to the drowned nobleman Qu Yuan during its observation. It is said that at the beginning of the Eastern Han Dynasty, a man from Changsha named Ou Hui had a vision in a dream of Qu Yuan instructing him that the naked rice cakes being offered for him in the river are all being eaten by the dragons (jiaolong), and the cakes need to be wrapped in chinaberry leaves and tied with color strings, which are two things the dragons abhor.

It has been suggested that the jiao is not a creature of Sinitic origin, but something introduced from the Far South or Yue culture, which encompasses the people of the ancient Yue 越 state, as well as the Hundred Yue people.

Eberhard concludes that the jiao, which "occur in the whole of Central and South China", "is a special form of the snake as river god. The snake as river god or god of the ocean is typical for the coastal culture, particularly the sub-group of the Tan peoples (the Tanka people)". Schafer also suggests, "The Chinese lore about these southern krakens seems to have been borrowed from the indigenes of the monsoon coast".

The onomastics surrounding the Long Biên District (now in Hanoi, Vietnam) is that it was so-named from a jialong "flood dragon" seen coiled in the river (Shui jing zhu or the Commentary on the Water).

It is recorded that in southern China, there had been the custom of wearing tattoos to ward against the jiaolong. The people in Kuaiji (old capital of Yue; present-day Shaoxing City) adopted such a custom during the Xia dynasty according to the Book of Wei. The Yue created this "apotropaic device" by incising their flesh and tattooing it with red and green pigments (Treatise on Geography in the Book of Han, 111CE, quoted by Kong Yingda).

The jiao seems to refer to "crocodiles", at least in later literature of the Tang and Song dynasties, and may have referred to "crocodiles" in early literature as well.

Aside from this zoological identification, paleontological identifications have also been attempted.

The term jiao e or "jiao crocodile" (蛟鱷; Tang period pronunciation: kău ngak) occurs in the description of Han Yu's encounter with crocodiles according to Zhang Dus Xuanshi zhi or "Records of the House of Proclamation" written in the late Tang period.

As noted the Compendium of Materia Medica identifies jiao with Sanskrit 宮毗羅, i.e., kumbhīra which denotes a long-snouted crocodylid. The 19th century herpetologist Albert-Auguste Fauvel concurred, stating that jiaolong referred to a crocodile or gavial clade of animals.

The Compendium also differentiates between jiaolong 蛟龍 and tuolong 鼉龍, Fauvel adding that tuolong should be distinguished as "alligator".

Fauvel noted that the jiao resembled the dinosaur genus Iguanodon, adding that fossil teeth were being peddled by Chinese medicine shops at the time.

In the foregoing example of the huijiao in the "Classic of the Southern Mountains" III, the 19th century sinologist treated this a type of dragon, the "tiger kiao", while a modern translator as "tiger-crocodile”. However, there is also an 18-19th century opinion that this might have been a shark. A Qing dynasty period commentator, Hao Yixing suggested that huijiao should be identified as jiaocuo 蛟錯 鮫䱜 ) described in the Bowuzhi, and this jiaocuo in turn is considered to be a type of shark.

As in the above example jiao 蛟 may be substituted for jiao 鮫 "shark" in some contexts.

The jiao 鮫 denotes larger sharks and rays , the character for sharks (and rays) in general being sha 鯊, so-named ostensibly due to their skin being gritty and sand-like Compare the supposed quote from the Baopuzi, where it is stated that the jialong is said to have "pearls in the skin".

Schafer quotes a Song Dynasty description, "The kău (jiao) fish has the aspect of a round fan. Its mouth is square and is in its belly. There is a sting in its tail which is very poisonous and hurtful to men. Its skin can be made into sword grips", which may refer to a sting ray.

[seungjecnga]

( basic list -- set in ancient china, they’re all people who live in the same village / city [ yet to be decided ] so it’s not surprising they may know one another. )

            sun ziqi, daughter of a herbalist / doctor ; known for her spitfire temper and sharp tongue, she’s not the MOST popular female on the block. she doesn’t mean to be condescending, but she’s got places to be, patients to treat...it’s rush rush rush in her world. one second, it’s spent mixing herbs for medicine, the next, it’s treating a feverish toddler...just because she is young, doesn’t mean she doesn’t know what she’s doing.

            zhang ruifen, daughter of weaver / embroiderer ; she’s always got the prettiest clothes in the neighborhood, and she reserves the bragging rights as she’s the one who makes them. with deft hands, ruifen is known for her embroidery skills and for her beautiful designs.

            huang yangmi, daughter of the local dyer ( color chemist ) ; a beautiful girl who’s at the prime age to marry, but her free-spirited nature and absentminded / aloof ways has her parents worried that she might not be able to be married as no one wants someone so...lackadaisical. always out finding new colors and sources to use for colors, yangmi’s got quite the adept eyes for color and cloth.

            cheng liyuan, daughter of the local shaman / sorcerer ; she’s learned the tools of the trade for the longest time now, she’s capable of giving blessings and writing protective charms. her demure features make her attractive to a lot of male customers, often asking for her to write them charms and she does house calls !! need your house cleansed and business blessed ?? she’s your girl !!

            liu hetian, son of the local government official ; a pretty boy with a bright smile, hetian is a kind and gentle soul with rough hands. intelligent and able, hetian is a scholar as he is a warrior ; witty with his mind and adept with his hand, he’s every girl’s dream husband...unfortunately, hetian isn’t the type who wishes to be bound by marriage so soon.

            yan mengjun, son of a merchant ; hetian’s best friend...a bit of a playboy that seemingly flirts with any living being ( a rumor, he does confine his coquettish ways to humans, he doesn’t discriminate if it’s a male or female ). hetian sometimes expresses regrets for knowing mengjun, but in reality, mengjun is the man that always brings back foreign knowledge for hetian to study, the two have been friends for as long as either can remember...while hetian seemingly outright dislikes mengjun, they’re each other’s ride or die.

            fang yueling, daughter of the local authority ; don’t let her small figure and petite face fool you, she’s actually hetian’s personal bodyguard / maid. she is the daughter of the local police force that works under hetian’s family’s orders. yueling has been trained as a young female to fight ( as were other females of her family ) ; a task force consisted of solely females, yueling is a proficient and skilled fighter who does what she can to keep the liu family heir safe...she is not a person to be messed with. question her femininity, and she’ll treat you to a sword dance.

            lin xiefen, daughter of local musician ; xiefen is known for her skills on the guzhen, she’s often asked for in local performances and when the officials call for a private performance. with deft fingers and keen ears, xiefen is good with her voice as well, weaving a tale as she plays the instrument. her family runs a shop making and selling high quality instruments, but the best will always be xiefen’s guzhen, made with the best quality.

            xie kening, son of the local sweets shop owner ; sweetness pours from his hand and from his lips, charming people into their little shop for some tea and snacks ; his store is a favorite of many locals for their wondrous takes on classic desserts. changing with season and with time, even with the customers themselves, everything is FRESH MADE. it’s never too sweet for the elderly, just cute enough for the girls, and delicious enough for the men.

            jiao kejun, wanderer / demon hunter / orphan ; his story is well known amongst the dwellers. kejun lost his parents when he was young ( old enough to remember, but too young to really be by himself ), he swears that what took his parents’ lives was nothing natural and has taken to demon hunting ( people say it’s because he’s spent too much time with liyuan’s family, but he’s appreciative to them as they had given him a home in their shrine when he had no where to go ). he comes and goes as he likes, but he still comes home to visit his step parents and sister ( liyuan ).

            wang yiyuan, wanderer / reluctant hunter ; he is timid as he is shy, son of the local hunter / butcher, he’s the reluctant friend of kejun, being pulled into his adventures and hunting shenanigans. the only reason why his family hasn’t STOPPED him from being involved with kejun was because kejun brought out the less timid side of yiyuan, taught him things and brought him to places...they believe kejun is a GOOD influence on yiyuan, even if the ways are unconventional.

            tang xianling, sorceress / shamaness / huilijing ; xianling lives in the outskirts of town and is a bit of an introvert, preferring to keep to herself. kejun is convinced that xianling is a HULIJING and has made it a mission to prove it...is it true ?? maybe. xianling was taught by a well-known sorceress who had adopted her one faithful night and has taken to become one herself. it was with xianling’s appearance that the village nearby started to flourish ( where there is no fox demon, no village can be established as the saying goes ).

           fang wenling, yueling’s twin / daughter of local authority ; just like yueling, wenling is her younger twin and tasked with being hetian’s bodyguard. the twin sisters are like yin and yang ( much like their names...yue as in MOON, and wen as in WARMTH in reference to the sun ). opposite to their names, however, yueling is more outgoing and loud while wenling is quiet and observant. the twins are never far behind hetian and even if the male tries to hide from them, wenling’s will seemingly always have an INKLING as to where he is...wenling is capable of combat but is more proficient when it comes to tracking and strategizing.

[heilpraktiker-hannover]

Acupuncture Found Effective For Pelvic Inflammation

Acupuncture Found Effective For Pelvic Inflammation by Ting Feng , healthcmi.com June 24, 2017 Researches find acupuncture effective for the treatment of chronic pelvic inflammatory disease (PID). A total of 70 female patients were randomly assigned to two groups and the results were compared. Group 1 received acupuncture and group 2 received Fu Ke Qian Jin Pian for oral intake. The group receiving acupuncture had a 91.43% total effective rate and the Fu Ke Qian Jin Pian herbal medicine group had a 74.29% total effective rate. Acute PID is often treated with antibiotics and surgery; however, chronic PID is often unresponsive to multiple regimens of antibiotics and exploratory surgery. This research indicates that acupuncture and herbal medicine are both effective for the alleviation of chronic PID. Acupuncture outperformed the herbal tablets by 17.14%. The 91.43% total effective rate produced by acupuncture indicates that it is a viable treatment option for patients with chronic PID. Chronic PID is characterized by persistent low-grade subclinical inflammation. According to Traditional Chinese Medicine (TCM) principles, chronic pelvic inflammatory disease is categorized under the scope of abdominal pain, vaginal discharge (leukorrhea), and infertility. PID involves the pernicious influence of fire-poisons (i.e., infection) in the lower abdomen, specifically in the uterus, broad ligaments, fallopian tubes, cervix, or ovaries. Scarring may cause infertility and long-term inflammation damages the qi (energy), thereby causing deficiency of the body’s constitution. Primary Acupoints Guanyuan (CV4) Zhongji (CV3) Zigong (extra point) Xuehai (SP10) Sanyinjiao (SP6) Tianshu (ST25) Guanyuan (CV4) and Zhongji (CV3) are Ren meridian acupoints, which regulate the Chong and Ren meridians. The researchers selected these acupoints for the treatment protocol for their ability to dissipate blood stasis, dredge the meridians, and to relieve pain. Zigong (extra point) and Xuehai (SP10) acupoints are used to eliminate blood stasis, relieve pain, and dredge uterine vessels. Sanyinjiao (SP6) is an acupoint located at the intersection of the liver, spleen, and kidney meridians. In TCM, it is used for nourishment of yin. Tianshu (ST25) benefits the lower jiao, intestines, and stimulates qi circulation. Secondary Acupoints Shuidao (ST28) Yinlingquan (SP9) Hegu (LI4) Taichong (LV3) Diji (SP8) Qihai (CV5) Zusanli (ST36) Secondary acupoints were chosen for each participant based on differential diagnostics. Shuidao (ST28) and Yinlingquan (SP9) eliminate blood stasis and damp-heat. Hegu (LI4) and Taichong (LV3) acupoints regulate Qi and blood circulations. Hegu (LI4) and Diji (SP8) dissipate cold, dredge meridians, and enhance blood circulation. Qihai (CV5) and Zusanli (ST36) enrich Qi and promote blood circulation. Treatment Both groups were provided with 4 courses of treatment, each course of treatment consisted of 5 days of continuous treatment. After each treatment course, patients were allowed to rest for 2 days prior to the next course of treatment. The acupuncture point prescription was based on the Zhen Jiu Xue (Acupuncture and Moxibustion) text and the clinical findings of Professor Li Yue Mei from the First Affiliated Hospital of Guangzhou University of Traditional Chinese Medicine. Secondary acupoints were chosen based upon differential diagnostics: Damp-heat stasis: Shuidao and Yinlingquan acupoints. Qi stagnation and blood stasis: Hegu and Taichong acupoints. Cold-damp stagnation: Hegu and Diji acupoints. Qi deficiency and blood stasis: Qihai and Zusanli acupoints. Patients were instructed to first urinate and then rest in a supine position. Stainless steel acupuncture needles (30 gauge, 1 – 1.5 inches in length) were used. Tianxie brand disposable sterile needles were used to perform the acupuncture therapy with single-handed needle insertion techniques or hold-and-insert techniques. Upon deqi arrival, primary acupoints were manipulated with mild reinforcing and attenuating techniques. Additional acupoints were manipulated with pressing, rotating, reinforcing, and attenuating techniques. The needle retention time was 30 minutes per acupuncture session. Needles were manipulated once per session. Patients in the herbal medicine group did not receive acupuncture but received administration of Fu Ke Qian Jin Pian. The herbal medicine Fu Ke Qian Jin Pian (0.32 g/tablet) is manufactured by Zhuzhou Qianjin Pharmaceutical Co, Ltd. Fu Ke Qian Jin Pian was taken orally with warm water, 6 tablets each time, 3 times per day. The patients were asked to avoid spicy, raw, cold, oily, or greasy food. The tablets were comprised of the following ingredients: Dioscorea japonica Fructus rosae laevigatac Radix angelicae sinesis Radix codonopsis Herba andrographitis Indicators According to the researchers from Guangzhou, CRP (C-reactive protein) was observed as a degree indicator of low-grade inflammation in chronic pelvic inflammatory disease. The researchers selected the monitoring of CRP for several reasons. CRP indicates inflammatory responses. Tissue injury often rapidly increases concentrations of CRP, usually within 4–6 hours. CRP is not affected by gender, age, hypergammaglobulinemia, anemia, pregnancy, and other factors. CRP activates the complement system, which is a cascade of biochemical responses in the immune system that promote inflammation. CRP activates the complement cascade via the C1q (an 18 polypeptide chain) protein complex. Hence, C-reactive protein was observed in this study as an indicator of the degree of low-grade inflammation in chronic pelvic inflammatory disease. Results Acupuncture produced a 91.43% total effective rate. The breakdown is as follows: 10 completely healed, 16 had excellent results, 6 had significant improvements, 3 had no improvement. Fu Ke Qian Jin Pian produced a 74.29% total effective rate. A total of 7 completely healed, 12 had excellent results, 7 had significant improvements, 9 had no improvements. The results of the investigation indicate that acupuncture and herbal medicine are effective for the treatment of chronic PID. To learn more about the treatment of chronic PID, take a look at the following aacupuncture continuing education course entitled: PID and Chinese Medicine > References Liao MX, Shi R & Meng ZZ. (2014). Therapeutic Effect of Acupuncture on Chronic Pelvic Inflammation with Low Grade Inflammation. Journal of Acupuncture and Moxibustion, 30(11):19-21. Zheng XY. 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(2011).Clinical Research Summary of Gynecological Tablets Medical Information Operations Sciences Fascicule. (7):3249-3250. Zhang Y.(2012). Observation of Curative Effect of Gynecological Tablets on Chronic Pelvic Inflammatory Diseases. China Practical Medical.7(28):140-141. Yuan JL,Guo JS,Wu CR. (2010). Effect of Qianjin tablets on serum IgA, IgG and IgM in acute pelvic inflammation in rats.Journal of Traditional Chinese Medicine University of Hunan. 30(9):87-89. Original Page: http://www.healthcmi.com/Acupuncture-Continuing-Education-News/1765-acupuncture-found-effective-for-pelvic-inflammation Shared from Pocket