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A significant paradigm shift in the examination of China's engagement with the maritime world has taken place over the past decade. The conventional image of the Qing dynasty in the long eighteenth century as being merely land-orientated has now become obsolete. Historians are no longer satisfied with this stereotype and have put aside the conception that the Qing only realized the importance of strategic marine governance after the First Opium War. In view of this historiographical turn, I seek to deepen our understanding of the Great Qing in relation to the sea. By focusing on a series of sea charts, alongside some relevant palace papers, from the eighteenth and early nineteenth centuries, I will argue that the Qing's process of locating and charting those offshore islands was an essential, indicative, and demonstrative step for the central authority to project its imperial power onto the waters off the coast of China long before the arrival of Western gunboats in the age of global rivalry. [ABSTRACT FROM AUTHOR]

In contrast with China's several millennia of civilization history, its history of civil law legislation had not started until the late Qing-Dynasty (1911). This discrepancy stood out prominently in the correlated areas of the family law and inheritance law due to China's cultural features and the compatible cultural awareness of its people, which had naturalized and legitimized their practices in both areas. Actually, in no other areas had the cultural consciousness, the deep-rooted cultural psychology and the consciousness-driven behavioral patterns of the Chinese families and individuals been more profoundly shaped by the rules of rites and etiquette, the ethical rules and the patriarchal clan system, central customary-legal elements enshrined in the Chinese history. As its key achievement, the legal modernization in the late Qing period (1902–1911) brought forth the Civil Code of the Qing- Dynasty (ZGE), the first such milestone in China's legal history, initiating the civil law legislation in China. With regard to China's special legal-historical and legal-cultural background, the drafters of the ZGE – especially its family and inheritance law – had to revolutionarily modernize the Chinese civil law, while at the same time, transferring certain traditional cultural legacies. This could not have been possible without adopting the German Civil Code (BGB) as the primary foreign codification model, especially from the legal-technical, legal-systematic and legal-dogmatic perspective. Ever since then, the evolution of the Chinese civil law has been closely connected with the adoption of the BGB, while the history of the former runs parallel to the history of the latter. The influences of the BGB on China's major civil law codifications, including also the Civil Code of the Republic of China (1929–1931) and the PRC Civil Code (2020), have been significant and continuous. It is legal-historically insightful to probe into these influences while examining the evolutionary history of the Chinese family and inheritance law ever codified since the ZGE, and, accordingly, retracing and closely analyzing the pre-modern state of both areas. [ABSTRACT FROM AUTHOR]

In China, the cult of Guanyin (also known as Avalokiteśvara Bodhisattva), is one of the most widespread and influential Buddhist beliefs. In popular dramas, Guanyin is portrayed as a savior who delivers people from suffering and disasters. During the Ming and Qing dynasties, multiple Guanyin dramatic texts on the cultivation and enlightenment of Princess Miaoshan were created. These dramas, including the Xiangshanji, Haichaoyin, Nanyouji, and Daxiangshan, reflected market demand for Miaoshan Guanyin dramas in urban and rural areas that appealed to people of different social classes, including literati and court nobility. This article explores market demand and narrative variations of Miaoshan Guanyin dramas by comparing and analyzing textual narratives and investigating historical information about performances. The data presented focus on three dimensions, namely sacredness and entertainment, cultivation and filial piety, and the functions of ritual dramas. The findings presented below show that the success of Miaoshan Guanyin dramas in crossing social boundaries can be attributed to several factors: 1) Such dramas combined sacred and entertaining qualities by adding aesthetic effects to essential sacred scenes and strengthening the perception of sacredness through stage performances. 2) The embrace of feminist thought and Confucian ethics plus the incorporation of themes about women and filial piety from the Miaoshan legend attracted female audiences and met the demand for ethical education. 3) The spirit of guiding people towards cultivation in Buddhist texts was shifted to delivering the deceased and giving blessings, achieving one key function of ritual dramas. In short, Miaoshan Guanyin dramas presented different social functions and aesthetic features beyond entertaining effects due to multiple meanings of the Miaoshan legend as well as various connotations. The popularization and development trajectory of religious dramas can also be observed. [ABSTRACT FROM AUTHOR]

The historical topographic map preserves rich geographic information and can provide direct assistance for the reconstruction of various geographic elements. Based on the historical data of cities throughout the Qing Dynasty, the land use scale data of cities across the country was obtained using GIS and urban perimeter conversion models. This study combines city information and city circumference records from the historical maps and archives of the late Qing Dynasty to quantitatively reconstruct the use patterns of ancient China's urban land at a spatial resolution of 1° × 1°. Uncertainty analysis of the reconstruction results was conducted using modern remote sensing image data as the validation data set. The results showed the following. (1) During the late Qing Dynasty, the total area of urban land in the various provinces and regions was 1456.015 km2. The maximum value was 208.691 km2 in Beijing-Tianjin-Hebei, the minimum value was 1.713 km2 in Qinghai, and the average value was 56.001 km2. (2) The results of grid reconstruction show that among the 398 grids with urban land distribution, the maximum value is 64.099 km2/grid, the minimum value is 0.013 km2/grid, and the average value is 3.658 km2/grid. (3) Of all the grids with urban land, the urban land grid to the west of the Hu Line accounts for 12.5% and the east to 87.5%. (4) During the late Qing Dynasty, urban land use in China was primarily concentrated in agriculturally developed areas such as the North China Plain, the Central Plains, Jiangnan, and the Sichuan-Chongqing region. (6) The results of a kernel density estimation showed that there were obviously three core areas of urban land agglomeration in China during the late Qing Dynasty: the North China Plain-Central Plains, the Jiangsu-Shanghai-Zhejiang-Anhui area, and the Sichuan-Chongqing urban core area. This study provides basic data for urban land use during historical periods and provides a basis for the quantitative reconstruction of relevant urban land data for historical archives. [ABSTRACT FROM AUTHOR]

The Seven Victories is one of the most influential works in Catholic literature from the late Ming and early Qing dynasties. The seven victories spiritual cultivation contained therein is the result of the localization of the practice of the Christian faith in the West. It is still a living tradition in the Christian religion and even in Western culture. Since the end of the Ming Dynasty, The Seven Victories has aroused significant repercussions in the ecclesiastical and academic worlds. Some scholars converted to Catholicism because of The Seven Victories and wrote preambles in response to it; some scholars wrote essays criticizing the ethical ideas of The Seven Victories; and some scholars were inspired by The Seven Victories to write about Confucian ideas of sin, the work of reform, and the liturgy of repentance. Together, these constitute the history of the reception of The Seven Victories in China. Through Confucian culture integration, Chinese Christian scholars have developed a localized interpretation of the seven victories spiritual cultivation, resulting in a localized Chinese spiritual cultivation of sin. [ABSTRACT FROM AUTHOR]

It has been observed that since the Early Qing Dynasty, the eastward spread of Western classics has been in decline; this article aims to looks at how Protestant missionaries helped to revive it in the late nineteenth and early twentieth centuries. First, this study examines the circumstances that Protestant missionaries faced upon arriving in China and describes the challenges, opportunities, and issues they encountered when attempting to spread Western classics as part of their missionary effort. Second, this article reveals the strategies Protestant missionaries employed to revive the Western classics, with a focus on the utilization of the translated literature, press, and academic institutions. Third, this article explores the ways the spread of Western classics by the missionaries of the late nineteenth and early twentieth century outshone the achievements of their predecessors of the late sixteenth and seventeenth centuries. Unlike the missions through secular knowledge in China, the spread of Protestantism in Korea took place in a more direct manner. This comparative study in the last section highlights the importance of each country's endowment in terms of the method and effectiveness of missionary efforts. [ABSTRACT FROM AUTHOR]

When disaster occurred in Qing Dynasty, some of the rich people, say gentry and merchants, were willing to make great contributions on relief. According to sources, donations for relief had some benefits for them. Not merely can they gain official titles with self-identity and superiority, but can convert “cultural capital” into upwardly mobile political chances and strengthen a say in local politics, propelling them into positions of power. Therefore, when making a substantial payment on relief, in exchange, contributors using symbols paid attention on the importance of cultural hegemony in maintaining their positions in local society. The observation of the relief donation in the Qing Dynasty made it a site to study not just how people dealt with the famine policy within structure and what the social mechanism at the time developed. [ABSTRACT FROM AUTHOR]

The relationship between social factors and the formation of exported mug designs is blurred. This study addresses how they influence material design. Based on a quantitative typological analysis, this paper interprets the cultural relationships underlying the evolution of mug designs exported during the Ming and Qing dynasties. The study reveals: (1) the typology and handle styles of mugs can be categorized into six types, with a predominance of Cylindrical bodies and Ear-shaped handles. Notably, artistic emphasis is concentrated on Bulbous cup bodies and Tail outward curved handles; (2) the design of mugs in the eighteenth century exhibited diversity, morphological similarities, and feature continuity, evolving from representational (Ming Dynasty) to abstract and then to minimalistic styles (Qing Dynasty), particularly evident in the three-dimensional modeling of handles for ergonomic comfort (transitioning from a singular Outward curved form to Ear-shaped form, and then to Entwined branch form); (3) the body shape of mugs transformed from Arc-barrel bodies to Bulbous bodies (focusing on heat retention), and eventually to Cylindrical bodies (prioritizing heat retention, practicality, and cost-efficiency).; (4) the volume of mugs steadily increased from the early eighteenth century, generally classified into large volume (≥ 500 ml), medium volume (200-499 ml), and small volume (< 200 ml); (5) considering the extreme range of volume (11090 ml) and height (25 cm), it indicates that these two variables do not necessarily have a direct positive correlation; (6) the low center of gravity in handle design (average width of 3.4 cm against an average height of 9.9 cm for the body) reflects considerations for the distribution of liquid weight and operational convenience. The volume of sample-10 (11127 ml) notably exceeds the typical range for tea-drinking utensils, revealing the mechanism of wealth and status symbolism. Market demand orientation emerged as the primary driver for the evolution of export mug designs during the Ming and Qing Dynasties, with adjustments in the merchant system playing a secondary role. The transformation in mug design reflects the interplay of multiple factors, with the trend toward minimalist design being a response to market demands. [ABSTRACT FROM AUTHOR]

Previous studies have established the use of various blue pigments, including both local and imported varieties, in the decoration of architecture in ancient China. However, the application of these pigments in local religious architecture has been understudied. In this study, the chemical analysis of ultramarine blue pigments was conducted on a mural painting retrieved from Yongle Taoist Temple in ancient China. The results showed that both imported and local pigments were used individually in the initial drawing period of the Yuan Dynasty (AD 1271–1368), whereas they were mixed in a later restoration in the Qing Dynasty (AD 1636–1912). Of particular significance, the analysis revealed the presence of lapis lazuli in a local religious relic of the Yuan Dynasty for the first time. Further analysis of the elemental proportions and associated minerals led to speculation about the origin of the lapis lazuli, which is believed to have come from Badakhshan, the northeastern region of Afghanistan, and been transported to Central China through the Silk Road. This finding shed light on the trade routes and usage of these pigments in the construction of religious architecture from the Yuan to the Qing dynasties. [ABSTRACT FROM AUTHOR]

Since the arrival of Christian missionaries in China through maritime trade networks, missionary activities have been changing from the 16th century to the 18th century. Christian missionaries faced numerous challenges stemming from cultural context and religious policies in China. Throughout history, various religious strategies have been employed to address these challenges. The use of Chinese porcelain to depict Christian imagery holds significant importance. The present study is focused on four representative Chinese porcelains dating from the Ming to Qing dynasties, each associated with specific phases of Christianity in China. Examining the connections between the Christian mission in China and Christian iconography on Chinese porcelain leads to the conclusion that the visual culture associated with the Christian mission in China is influenced by and reflects intercultural or interreligious dialogue with mutual understanding. In the meantime, it signifies an intricate process of interaction, appropriation, hybridization, and adaptation, through which Christian iconography gained new significance on Chinese porcelain. [ABSTRACT FROM AUTHOR]

From his arrival in China in 1888 to his departure in 1930, Canadian missionary, Donald MacGillivray (季理斐), was in China for more than 40 years. According to changes in the Chinese missionary situation, the key target of his mission was frequently adjusted. From his initial work in the early days in North Honan, to his work with officials and intellectuals in Shanghai in the late Qing Dynasty, then to students, women, and children in the Republic of China, Donald MacGillivray continued to preach to both the masses and the elites. His approach was flexible, ranging from oral preaching to academic publications. Relying on his interpersonal network, MacGillivray paid close attention to the social changes occurring in modern China. An evaluation of his activities in China can not only reveal the impact of individual missionaries in the process of Western learning and the transformation of Chinese knowledge in modern times, but also provide insight into the integration of Christianity into the indigenization process of China. [ABSTRACT FROM AUTHOR]

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The rapid modernization in China has aggravated the reduction of the traditional settlements and aroused concern about the protection and research. This study aims to examine the spatial-temporal variations Tujia traditional settlements in China and to delineate the driving mechanism of the settlement distribution. Previous studies have focused on the characteristics of settlements in provincial or smaller areas, providing lacked information regarding spatial distribution heterogeneity of Tujia traditional settlements in China. In this study, the spatial heterogeneity and influence factors of the distribution of traditional Tujia settlements were examined using the GIS platform and statistical methods. The results reveal that the spatial distribution of settlements exhibits clustering with the pattern of "scattered distribution in a large region, while concentrated in small areas". The settlements were generally built in low hills, gentle slopes, sunny slopes and low-relief terrain areas, with elevation, relief degree of land surface (RDLS), slope and aspect were the key factors affecting the distribution. In Song, Yuan, Ming and Qing dynasties, settlements showed significant clustering all through, though the location and number of clustering center kept changing. In this process, the history of the Tujia chieftain and the transportation and marketing lines of Sichuan salt had a profound influence on the historical evolution of the settlement. [ABSTRACT FROM AUTHOR]

The Peking Gazette, as a widespread and effective medium for the dissemination of important information from the Qing government, played a significant role in the internal governance of the empire. In the 19th century, Western missionaries, diplomats, and businessmen in China respected the authenticity and authority of the content in the Gazette, and carried out large-scale translations of political, social, cultural, economic, and military-diplomatic information into English. Western transmission of the Peking Gazette to some extent promoted cultural exchanges between China and the West and also provided the Western powers, which were in a period of expansion, with a wealth of political and military intelligence. The internally focused Qing dynasty was initially unaware of the Western transmission of the Peking Gazette and later took a series of doomed measures, leading to severe damage to national information security and political safety. The historical lessons of the Qing empire are enlightening for countries worldwide today: there is a need not only for openness and transparency but also for balancing the relationship between information disclosure and national security. [ABSTRACT FROM AUTHOR]

Wang Lingguan is a significant deity in Chinese Daoist beliefs and folk worship. His belief's formation and proliferation are rooted in specific spatial contexts. This paper introduces a spatial perspective to provide a fresh interpretation of Wang Lingguan's belief, examining it through the lenses of ritual, temple, and geography. In Daoist rituals that bridged sacred and secular spaces, Wang Lingguan emerged as Sa Shoujian's protector, manifesting his divine power to devotees. For the purposes of ritual simplification and spatial solidification, believers constructed Daoist Temples as emblems of sacredness and reimagined Wang Lingguan as the protector of these temples in their design. The active involvement of the Ming royal family in building Daoist Temples significantly contributed to establishing regional belief centers for Wang Lingguan. During the Qing Dynasty, although Wang Lingguan's royal patronage waned, his belief spread across most of China, becoming more localized and secularized. The dynamic interplay of ritual, temple, and geographical factors illuminates the establishment, dissemination, and evolution of Wang Lingguan's belief throughout China. [ABSTRACT FROM AUTHOR]

The Franciscan Order was one of the most important missionary orders in China during the Ming and Qing Dynasties. While rooted in the local communities, they also engaged in various forms of interactions with Chinese literati. This article will begin by briefly discussing the issue of the Franciscans changing from religious habit into Chinese dress as well as their evolving attitude towards Confucianism and Chinese rituals, aiming to illustrate the process of shaping their "Western Confucian" image and their adaptation to Chinese culture. Subsequently, the focus of this paper will be shifted to exploring the modes of interactions between the Spanish Franciscans and the Chinese literati. The author argues that the interactions between the two sides were primarily power-based. These power-based interactions entailed establishing connections with officials and leveraging their influence to safeguard missionary activities. It can be further categorized into three types. The first type involved socializing with officials, while the second type included interaction with Jesuit officials in court, and the third type was direct involvement in official positions. In their engagement with literati, the Franciscans demonstrated a thorough understanding of and adaptation to Chinese societal and cultural norms, thereby facilitating the development of their mission. [ABSTRACT FROM AUTHOR]

This paper explores the origin and role of the Buddhist taxonomic category "zong 宗" ("sect" or "school") in the formation of modern Buddhism in China. It does so by examining a highly significant late-Qing Buddhist text titled Ba-zong-er-xing 八宗二行 (Eight Schools and Two Practices), which the author discovered recently in Japan. Authored by the 19th-century Manchu bannerman official Hešeri Rushan 赫舍裏如山, Eight Schools and Two Practices had a direct influence on the prominent Chinese lay Buddhist Yang Wenhui (1837–1911)'s Shi-zong-lue-shuo 十宗略说 (Brief Outline of the Ten Schools) (1913), which subsequently became the most important narrative model, known as the ten-school model, for describing Chinese Buddhist history in modern times. Historians have long recognized that Yang Wenhui's Brief Outline of the Ten Schools (1913) was influenced by the medieval Japanese text hasshū kōyō 八宗綱要 (Essentials of the Eight Schools) composed by the 13th-century Japanese monk Gyōnen. Identifying, in detail, Hešeri Rushan's influence on Yang Wenhui sheds light on how a narrative model for Buddhism in its national form grew out of trans-national intellectual sharing and interactions, and how Chinese Buddhism emerged from the interactive and mutually enabling Sino-Japanese discursive field of the 19th century. Gyōnen, Rushan, and Yang Wenhui all used the category zong, referring to both doctrine and school/sect, to organize narratives of Buddhist history. Their uses were, however, different. Gyōnen's conception of zong (shū in Japanese) was fixed and exclusive, whereas zong for Rushan and Yang meant more of a mobile, nonexclusive identity. Without knowledge of Japanese Buddhism, Rushan made creative use of zong for describing the history and current condition of Chinese Buddhism, thereby superseding the traditional framework of lineage, doctrine, and precept, or zong 宗, jiao 教, lu 律. Rushan's zong provided the necessary prerequisite knowledge for Yang Wenhui to understand Gyōnen's theories, which he studied for constructing his own historical narrative and vision for modern Buddhism. [ABSTRACT FROM AUTHOR]

This article examines four typologies of secularism in China from the sixteenth century onward, through an analysis of the triadic relationship between the secular, religious, and superstitious. These notions have been considered to be derived from the particular intellectual and political history of the West, but this fails to grasp the complexity of non-Western belief systems. This article proposes to instead examine how Chinese policymakers and intellectuals actively fabricated religion and produced secularization. It goes beyond a simple rebuttal of Eurocentrism, and arguments regarding the mutual incomparability of Western and Chinese experiences of secularization. It distinguishes four typologies of secularism that emerged successively in China: (1) the reduction of Christianity from the sixteenth century to the 1900s; (2) the Confucian secular and (3) atheist secular that were conceptualized, respectively, by royalist reformers and anti-Manchu revolutionaries during the final two decades of the Qing Dynasty; and (4) the interventionist secularism pursued by the Republican and the Communist regimes to strictly supervise and regulate religious beliefs and practices. The paper argues that, if secularization is indeed Christian in nature, secularism and religion were not imposed in China under Western cultural and political hegemony. Instead, the Christian secular model was produced in China mainly via pre-existing cultural norms and the state's ad hoc political needs, making the Christian secularism itself a multipolar phenomenon. [ABSTRACT FROM AUTHOR]

Guangzhou is located in the southern part of China, near the South China Sea, belongs to Guangdong Province. It serves as China's southern gateway to the world and was historically called "The Southern Treasure of the Emperor", playing a crucial role in China's maritime trade history. Throughout Chinese history, Guangzhou underwent several cycles of "closure" and "opening", policies that severely impacted trade. However, foreign merchants never ceased to request permission from the Chinese government to engage in trade. In 1757, Emperor Qianlong decreed Guangzhou as the only one official port for foreign trade. This edict led to the establishment of the one port trading system in Guangzhou, as the Qing government aimed to counter foreign influences and local uprisings while maintaining a self-sufficient small-scale agricultural economy. Western nations and their traders sought opportunities within this system, aspiring to expand trade to other regions of China, even the inland areas. The exclusive status of Guangzhou as China's only one trading port persisted until 1842, following the defeat of the Qing government in the Opium War against Britain, the Nanjing Treaty was signed. This treaty opened Guangzhou, Shanghai, Ningbo, Fuzhou, and Xiamen as trading ports, bringing an end to the one port trading system. The reasons and impacts of the establishment of this system have not been comprehensively analyzed to date. Therefore, this paper based on historical archives, analyzes both the direct and underlying reasons behind Emperor Qianlong's decision and elucidates the system's diverse impacts on various aspects of Qing-era China. [ABSTRACT FROM AUTHOR]

Locust plagues and tidal disasters are primary natural hazards in China's eastern coastal regions, yet their interrelationship remains unclear. This study, drawing on historical documents from the Ming and Qing dynasties (1368–1911 AD), focuses on Zhejiang Province and its Hangzhou Bay coastline, areas typically affected by tidal disasters. Employing advanced quantitative analysis and spatiotemporal models, the research aims to reveal the mechanisms behind tidal disasters and their impact on locust population dynamics. The findings indicate a limited spatiotemporal correlation between locust plagues and tidal or drought disasters but a significant association with flooding. The relationship between locust infestations and floods is notably strong in the unique geographical context of Hangzhou Bay's northern shore. The 'hydromarginal' nature of the north coast creates an ideal habitat for locusts. This study pioneers in identifying flooding as a crucial mediator between tidal disasters and locust plagues, shedding light on the 'typhoon-tidal-flood-locust' disaster sequence and offering new insights into understanding and mitigating natural disasters in the region. In this study, we primarily employ a quantitative methodology, utilizing advanced data analysis and sophisticated spatiotemporal modeling to investigate the interplay between locust plagues and tidal disasters. Although some progress has been made in the study of historical natural disasters, systematic studies of the relationship between tidal floods and locust breeding sites along the east coast of China during the Ming and Qing dynasties are still scarce. This study fills this gap by employing advanced GIS and time series analysis techniques, combining traditional historical documentary studies with modern scientific methods and providing a new methodological approach to the analysis of historical disaster patterns. [ABSTRACT FROM AUTHOR]

In practice, correction fluid to mask text errors has been continuously in demand since papers began to be predominantly used since the late fourth century AD in ancient China. However, research on the trajectory of correction fluid composition has been largely overlooked and has not been revealed currently. In this study, a multianalytical approach was used to investigate a thin whiteout layer, used as correction fluids applied in 1890, on a book page from the famous Imperial Encyclopedia (1726 bronze‐type repaint version). The results showed that the white layer was composed of hydrocerussite ((PbCO3)2·Pb (OH)2) in mixture with plant oil and a tiny portion of calcium carbonate, which had been applied to conceal the originally printed Chinese characters upon which they were rewritten in preparing photographic negatives for reprinting using photolithography. The analysis results also suggest that lead white was likely domestically made using a local lead ore source by the wet synthetic process. Considering the prolonged use of orpiment (As2S3) as a correction fluid ingredient in Chinese tradition, a trajectory to lead white suggests not only advances in pulping and papermaking technology but also a shift in cultural habits and aesthetic psychology in the late Qing Dynasty. [ABSTRACT FROM AUTHOR]

Mount Wutai, China's earliest Buddhist center, dating to the Han Dynasty's first century (206 BCE–220 CE), boasts over a hundred monasteries, numerous monuments, and ruins, drawing global pilgrims and travelers. Over its long history, as the geographical focus of imperial support shifted, the ideological underpinnings for structuring the monastic habitation on Mount Wutai also underwent a transformation, consequently altering the pilgrimage paths, monasteries, and mountain gates. However, there remains a paucity of understanding regarding these changes. This paper aims to map out the representative dynamic pilgrimage routines influenced by geo-capital shifts and to reveal the changeable Buddhist ideology of monasticism on Mount Wutai. Through archival studies on ancient transcripts and maps, the interpretation selects the three most significant periods in the development of Buddhism in Mount Wutai: the Northern Wei (386–534 CE), the Sui Tang (581–907 CE), and the Qing Dynasty (1630–1912 CE). The article indicates that Mount Wutai's monastic strategies have transformed significantly, progressing from free monasticism to the Mañjuśrī maṇḍala mode and ultimately adopting a predominant Tibetan Buddhist character. These changes were driven by shifting Buddhist ideologies and heritage, with pilgrimages and monastic construction responding to these shifts. [ABSTRACT FROM AUTHOR]

As a common cultural phenomenon in China and the West, alchemy not only embodies the scientific spirit of people before modern times, but also contains certain religious beliefs, and even creates unrealistic secular imaginations. When Catholicism entered China during the Ming and Qing dynasties, the Chinese also projected this imagination of alchemy onto the missionaries. Behind this imagination actually lays the strong interest of Chinese people in the financial resources of the missionaries. On the one hand, there is the historical influence of traditional Chinese alchemy, and on the other hand, there is the curiosity caused by the lifestyle of missionaries in China. The imagination of alchemy not only reflects a historical aspect of the encounter between China and the West during the Ming and Qing dynasties, but also reflects a complex social psychology of mixed curiosity, panic, suspicion, and vigilance in pre-modern China. [ABSTRACT FROM AUTHOR]

Glazed tiles are characteristic architectural ceramics traditionally used in ancient Chinese royal buildings. Studies on their chemical compositions have provided valuable information regarding their compositional classifications and the provenances of their raw materials. Existing studies have mainly focused on the Yuan dynasty (1271–1368 AD) or later. Research on earlier ages is limited because of a lack of samples. In this study, we used an energy-dispersive X-ray fluorescence spectrometer to analyze the chemical compositions of 18 glazed tiles unearthed from an imperial mausoleum (the Xinli site) from the Liao dynasty (969–982 AD). The glazes of the tiles had a SiO2–Al2O3–PbO ternary oxidic system and the bodies of the tiles had a SiO2–Al2O3 binary oxidic system. Certain compositional differences were observed among the samples with different types of decorations. Compared with samples from the Yuan dynasty and later periods, the Xinli samples had higher SiO2 and Al2O3 contents and lower PbO and CuO contents in the tile glazes. The tile bodies of the Xinli samples had compositions similar to those of tile bodies from the Qing dynasty (1616–1912 AD). We speculated that the Xinli samples with different decorations came from different kiln sites. [ABSTRACT FROM AUTHOR]

The gradual loss of certain good cultural genes in the traditional ritual system is, to some extent, driven by the value orientation of the art of ancestral hall decoration. This article uses wall paintings as a medium to uncover significant variables affecting the decorating of ancestral hall murals and to analyze the culturally formative relationships underlying their art from a ceremonial perspective. It depends on textual excavation. The analysis demonstrates that: (1) the 521 murals generally transmit positive content; (2) the shift in the painted figures' seating and grooming from formal to casual represents the fading of ceremonial concepts; (3) The control of economic costs may be a possible explanation for the large number of figures in crouching, skirting, and side-lying postures in wall paintings; (4) The fact that the colors employed in the garments of the figures from the Ming and Qing dynasties don't follow the folk color scheme demonstrates that the creative production at that time was not constrained by a lot of ritualistic considerations. The study concludes that the absence of an educational component in the arts is a contributing factor to the diluted nature of traditional rituals in modern China. [ABSTRACT FROM AUTHOR]

With the advent of the era of Industry 4.0, big data and the Internet of Things came into being. The rise of big data and the Internet of Things has had an impact on all walks of life. The development of big data and the Internet of Things provides an opportunity for the evolution of street form. With the rapid development of smart cities, the street shape is also changing more and more towards the direction of intelligence. Taking Chunxi Road in Chengdu as an example, this paper studies the generation mechanism of street morphology. The factors influencing the generation of street form are divided into two categories: (1) legal factors. (2) Architectural design factors. By building a model, the article quantitatively analyzes the impact of these two types of factors on street form. At the same time, the article conducts an in-depth study on the evolution of ancient Chinese street morphology. The ancient Chinese street form is divided into four stages, namely the Tang and Song Dynasties, the Yuan, Ming and Qing Dynasties, the Late Qing Dynasty, and the founding of New China. The influencing factors of street shape are divided into four categories, namely, the influence of commodity economy, the influence of foreign culture, the influence of building materials, and the influence of traffic. This paper elaborates the influence mechanism of these four factors on the street form in China. The article finally puts forward the development trend of my country's future street form, and points out that the evolution of my country's street form will develop in the direction of intelligence, and intelligent transportation, intelligent garbage classification system, etc. will be applied. The number of brick-and-mortar stores in my country's street layout may decrease. [ABSTRACT FROM AUTHOR]

• Chinese 'silk and metal carpets' from imperial workshops examined for the first time. • Characterisation of the mechanical production of the metal threads. • Ancient examples of brass coated metal threads. • Comparison with the Asian production of metal carpets outside of China. Chinese 'silk and metal carpets,' mainly made by imperial workshops during the Qing Dynasty (1644–1911), are very luxurious and until now have not scientifically and technically been investigated. From the point of view of materials, a typical feature is the presence of metal threads which embellish backgrounds or details with a precious and golden appearance. Metal threads from a wide number of Chinese carpets were non-destructively investigated by XRF, while an in-depth characterization by SEM-EDS was performed on samples from few carpets. Although copper is always the main constituent of very thin metallic strips wound around a core of silk, the obtained results showed three types of strips, different in terms of materials and/or methods of making. The most frequent typology, covering over 85% of the investigated carpets, derives from the drawing of brass-plated copper wires. The obtained results are read and interpreted according to geographical and historical context, pertaining to the metallurgy and the making of metal threads, extending the comparisons also to other contexts in eastern and western world, during the ages. [ABSTRACT FROM AUTHOR]

Situated in the village of Lama Temple on the eastern bank of the Wulie River in Chengde, Puren Temple stands as one of the few remaining royal temples of great importance from the Kangxi era (1662–1722 AD). This ancient edifice has greatly contributed to the advancement of our comprehension regarding the art of royal temple painting. The present study undertakes a comprehensive analysis and identification of nine samples obtained from the beams and ceiling paintings within the main hall of Puren Temple. Furthermore, a systematic examination of their mineral pigments and adhesives is conducted. The findings from polarized light microscopy (PLM), energy-type X-ray fluorescence spectrometer (ED-XRF), micro-Raman spectroscopy (m-RS), and X-ray diffractometer (XRD) analyses reveal that the pigments present in the main hall beams of Puren Temple are cinnabar, lead white, lapis lazuli, and lime green, while the pigments in the ceiling paintings consist of cinnabar, staghorn, lead white, lapis lazuli, and lime green. The use of animal glue as a binder for these pigments on both the main hall beams and ceiling paintings is confirmed via pyrolysis-gas chromatography–mass spectrometry (Py-Gc/Ms) results. These findings hold significant implications for the future restoration of Puren Temple, as they provide valuable guidance for the selection of appropriate restoration materials. [ABSTRACT FROM AUTHOR]

Relations between Spain and China, regardless of regimes and time, have followed a path of friendship without excessive mutual commitment. An analysis of these relations reveals the decisive role played by the diplomats and officials who have led them from the moment they were formally established as sovereign states. This article deals with the identification and analysis of the curricula vitae of the Chinese officials who played a leading role in the establishment of diplomatic relations between China and Spain. It affirms that they established a relationship characterized, structurally, by a protocolary nature conditioned by the officials' impulse to the post. [ABSTRACT FROM AUTHOR]

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The aim of the study is to qualitatively/historically examine and compare the characteristics of China's traditional "Hanfu" and Japan's traditional "Kimono" garments. A survey model was adopted based on a literature review of these traditional garment characteristics. In the findings, it is explained that the Chinese Han traditional garment hanfu has not been able to preserve its features until today. With the help of sources and visuals, it is stated that the kimono, which is derived from hanfu, has not undergone changes in cultural exchanges, unlike China, and thus many basic elements of the original hanfu have been preserved. Hanfu, the traditional dress of the Chinese before the 17th century, includes all kinds of traditional clothing worn by the Han Chinese ethnic group. The teachings of Confucius, which enlightened Chinese society for thousands of years, recognized the hanfu as a very important part of Chinese ceremony and ritual. This traditional garment has a history as long as the history of the Han Chinese. The hanfu, with its ethnic and aesthetic characteristics, was eradicated in the 17th century due to repression by the Manchu invaders. When the Manchus ruled China during the Qing dynasty (1644-1912), they thought that they would have great difficulty ruling the Han Chinese. Thus, all Han Chinese in the Manchu system were forced to wear a garment called "Gipao". Over time, the traditional Han Chinese dress, the hanfu, was completely replaced by Manchu-style clothing. Today, the historical Chinese hanfu is usually only worn at festivals, religious ceremonies and movies. The hanfu is usually wide and long-sleeved. The hanfu is a long garment because in ancient Chinese thought it was impolite to show the feet. The kimono has been recognized as a traditional Japanese garment since the 12th century, although it was adapted from the hanfu. Historically, the hanfu has had a significant influence on the traditional costumes and styles of many other Asian countries. Wearing the kimono, like wearing the hanfu, signifies both the spirit and the garment. Passed down from generation to generation, traditional kimonos, with their fabric characteristics and patterns, express the age, social status and style of the wearer. From the 1600s onwards, Japan had a period of two hundred and fifty years in which it closed its doors to all foreigners. During this period, the Japanese continued to focus on their own tradition and art, advancing the art of kimono patterning and weaving. [ABSTRACT FROM AUTHOR]

In the 18th and 19th centuries, the exported paintings recording realistic themes with realistic skills was popular in Guangzhou. Pith painting was the watercolor painting drawn on rice paper, which was thin and colorful, in which characters and scenes were vivid, recording production and life at that time in details. Therefore, it is the precious image data to study the society, production, life and folk customs of that time. Based on the analysis and research of a set of pith paintings with the theme of Pekoe in China (Hainan) Museum of the South China Sea, the cultivation, production, trade and circulation of Pekoe in the Qing Dynasty are discussed in details. [ABSTRACT FROM AUTHOR]

Tea, one of the significant export commodities in modern China, faced a continuous decline in its export during the late Qing Dynasty and Early Republic of China. In response to this predicament, tea merchants attempted to implement quality control measures in tea export, driven by market forces. During the initial stage of the Nanjing national government, the Ministry of Industry actively intervened in the quality management of tea export. It established specialized tea inspection agencies, developed uniform inspection standards, set normative inspection procedures, and adopted scientific inspection methods to conduct tea export inspections. Evidence illustrates that in the initial stage of the Nanjing national government, the tea export inspections yielded positive outcomes in improving tea quality and restoring the reputation of Chinese tea. However, with the full scale outbreak of the War of Resistance against Japanese Aggression, coupled with inherent deficiencies, tea export inspection practices in the early Nanjing national government failed to resolve the dilemma of tea exports in modern China. Nonetheless, viewed from a long-term perspective, it laid a solid foundation for the establishment of tea inspection systems in New China. [ABSTRACT FROM AUTHOR]

This research comprehensively examined multiple sources of historical records and the built heritages of flood control construction along the Yongding River surrounding the Marco Polo Bridge section from 1890 to 1899, including stone levees, brick levees, cement dams, distributary channels, steel bridges, and temples dedicated to flood control. We mapped all these construction heritage features by time and geographical location according to historical documents to reveal the cause and intention behind each site. The following new insights were gained. First, the human–river relationship transitioned from utilization to resistance throughout the history of the Yongding River. Second, the philosophy of flood control represented a balance between symptom suppression and condition treatment at the peak of water management in imperial China. Third, the cultural and religious attitudes of humans in regard to flood control gradually shifted from a belief in the supernatural to faith in the ability of humans. Finally, modern technology, materials, and technicians were gradually imported, and water construction was implemented during the late Qing Dynasty, indicating modernization of the human–river relationship. [ABSTRACT FROM AUTHOR]

This paper analyzes the collapse of the Qing dynasty (1644–1912) through the lens of the Structural Demographic Theory (SDT), a general framework for understanding the drivers of socio-political instability in state-level societies. Although a number of competing ideas for the collapse have been proposed, none provide a comprehensive explanation that incorporates the interaction of all the multiple drivers involved. We argue that the four-fold population explosion peaking in the 19th century, the growing competition for a stagnant number of elite positions, and increasing state fiscal stress combined to produce an increasingly disgruntled populace and elite, leading to significant internal rebellions. We find that while neither the ecological disasters nor the foreign incursions during the 19th century were sufficient on their own to bring down the Qing, when coupled with the rising internal socio-political stresses, they produced a rapid succession of triggering events that culminated in the Qing collapse. [ABSTRACT FROM AUTHOR]

The Shixian calendar is the general name for Chinese calendars implemented in China's Qing dynasty (1636–1912) and Korea's Joseon dynasty (1392–1910). This calendar made under the influence of Western sciences was revised several times. Referring to the Yuzhi lixiang kaocheng, compiled by Mei Juecheng et al. in 1724, we analyze calendrical methods employed in the Shixian calendar for calculating sunrise and sunset times in terms of astronomy and mathematics. In astronomy, the Polaris was used to measure the latitude, and the Sun's diurnal parallax was considered to increase accuracy. In mathematics, Western mathematics, such as trigonometric functions and properties of similar spherical triangles, were used to calculate sunrise and sunset times. In addition, ready reckoner tables were used to obtain the trigonometric values. The reproduced sunrise and sunset times are compared the results recorded in Shixian annual almanacs published in China and Korea to obtain the rules regarding dates on which these recording were made in the almanacs. We find that sunrise and sunset times were changed before and after around 1726 and in 1728 in the Shixian almanacs of China and Korea, respectively. Furthermore, we verify the values of the latitude and obliquity of the ecliptic used for calculating the sunrise and sunset times in the almanacs in each dynasty. This study will help understand the Shixian calendar and its annual almanacs in China and Korea. [ABSTRACT FROM AUTHOR]

This study presents some of the current methodological issues regarding the analysis and comprehension of educational policy transfer, with particular emphasis on the issue of structure and agency. It suggests some shortcomings of current educational policy transfer research in dealing with the complex interaction between structure and agency. To fill those voids, drawing from Archer's morphogenetic approach in educational policy transfer, an alternative framework of educational policy transfer is presented. A case from the author's current research on China's interest in Japanese vocational education during the late Qing Dynasty is given to explain the usage of this new interpretive framework. It is hoped that this new conceptual framework will aid in analysing educational policy transfer and open up a new methodological and theoretical space for future educational policy transfer research. [ABSTRACT FROM AUTHOR]

Previous research has agreed that standard modular methods in Song Yingzao Fashi and Qing Gongcheng Zuofa were not applied to Korean wooden architecture. This study notes the size of bracket arms as a standard modular method by investigating the proportion systems of Sungnyemun, Paldalmun, and Heunginjimun Gates, the official government buildings of the Joseon Dynasty. The purlin direction bracket arms in the intercolumnar bracket sets apply a proportional system in the ratio of a regular integer relationship to the front and side facades and building height. Challenging current assumptions, the application of the bracket arm width as a modular rule is divided into more subdivided values than the measurement units. A particularly important finding is that, unlike the height of the bracket arms, the width and length of the brackets are standard members that determine the height of the side facades. This is very similar to the official government building styles in the Song and Qing Dynasties, premodern China. Therefore, this study is meaningful in reassessing wooden frame structures of the Joseon era, deriving parametric measuring rules universally applied in East Asia to provide basic data useful for heritage conservation. [ABSTRACT FROM AUTHOR]

"Shifting Sands: Landscape, Memory, and Commodities in China's Contemporary Borderlands" by Xiaoxuan Lu is a visually stunning book that explores China's borders with its 14 neighboring countries. The book combines personal observations with historical accounts, political events, and economic transformations to analyze the transnational nature of borderlands. It argues that China's contemporary borders have been largely inherited from the Qing dynasty and that the infrastructure created by Western colonial powers has been repurposed and expanded into what is now known as the Belt and Road Initiative (BRI). The book is divided into three sections, with the second section focusing on case studies that examine the role of infrastructure and cross-border connectivity in transforming borderlands. The third section serves as an atlas of China's 36 border entry points, providing brief histories and descriptions of each location. Overall, "Shifting Sands" offers a comprehensive and unique perspective on China's borderlands and their historical and contemporary significance. [Extracted from the article]

We paint a detailed picture of whether the trade-off between human capital and fertility decisions was shaped in a pre-industrial society during the Qing dynasty. Using data from the China Multi-Generational Panel Dataset-Liaoning (CMGPD-LN), we investigate 16,328 adult males born between 1760 and 1880 in Northeast China. We control for birth-order effects and for a rich set of individual-, parental-, household-, and village-level characteristics in regression analyses on individuals from different household categories (elite vs. non-elite households). Our findings suggest that sibship size, as instrumented by twins at last birth, starts to have a substantial negative effect on the probability of receiving an education, indicating the emergence of a child quantity-quality trade-off for large parts of the population belonging to the Eight Banner System in Liaoning around the mid-Qing dynasty. Our results provide supportive evidence for the unified growth theory, showing that the decreased fertility rates in pre-transition China could be a result of rational behaviors perpetuated by households in response to higher educational returns and accessibility. [ABSTRACT FROM AUTHOR]

The Lichun folk custom of greeting spring has been inherited in China for nearly two thousand years. Starting as an official sacrificial ritual, it has evolved during the Tang, Song, Ming, and Qing dynasties into a national festival aimed at encouraging agricultural production, disaster prevention, and praying for a bountiful harvest, bringing joy and unity among the people, which further strengthened the emphasis on agriculture-based local education and national identity. As a category of woodblock New Year pictures, Chunniu New Year Pictures can be found in different origins. Chunniu New Year Pictures is a kind of New Year pictures used to predict the weather, crop harvest and other information in agricultural era. It is also called calendar picture because it is mostly printed next year’s solar term dates. Diverse images are not only the collective memory of the inheritance of Lichun folk custom, but also the inheritance and life practice of folkloric time-space concept. [ABSTRACT FROM AUTHOR]

In ancient wooden structures of the Qing dynasty in China, stacked purlins are important longitudinal elements. In this study, a refined finite element model of a four-column timber frame containing stacked purlins was built. The effects of the fangs, spacer boards, and purlins with dovetail ends on the lateral resistance of the timber frame and the mid-span vertical deflection of the purlins were studied. The longitudinal hysteresis curve of the timber frame made up of stacked purlins was found to be S-shaped, centrally symmetrical, with a pinching effect and full at both ends. The Fangs made the greatest improvement on the lateral stiffness, displacement ductility, and total hysteresis energy consumption of the timber frame by reducing the mid-span vertical deflection of the purlins. The spacer boards contributed less to the lateral resistance of the timber frame than Fangs, but they contributed most to the reduction of the midspan vertical deflection of the purlins. The dovetail connection at the ends of the purlins had a limited effect on reducing the lateral stiffness and ductility of the timber frame and increasing the mid-span vertical deflection of the purlins, but they significantly increased the total energy consumption of the timber frame and its energy consumption capacity. [ABSTRACT FROM AUTHOR]

This study examines the impact of a large‐scale censorship campaign in Qing China (1644–1911) on intellectuals' writings. Using a Difference‐in‐Difference approach and analysing 23,000 poems, the study reveals a significant decrease in the frequency of censored words in poems written by censored intellectuals. There was no room to circumvent censorship by adopting homophones, split words, and variant characters. The machine learning analyses uncover some indication that the censorship campaign influenced intellectuals' writing styles, with intellectuals shifting away from the censored poetry. The campaign created intense political pressures, leading to self‐censorship, but its long‐term impact on word choices was minimal. [ABSTRACT FROM AUTHOR]

This paper examines Yingjin Zhang's located approach to reading Chinese-Sinophone literatures as world literature, contextualized within his broader contributions to literature and cinema studies. Zhang's engagement with the intersection of Chinese-Sinophone literature and world literature traces back to the early 2000s when global interest in world literature emerged. Zhang kept challenging the Euro- and North American-centric mapping of world literature by emphasizing China's historical significance in global literary networks. Among the literary texts he was concerned with, Chinese science fiction has occupied a unique position in world literary ecology since the late Qing Dynasty. Inspired by Zhang's legacy, this paper delves into the genre of Chinese science fiction as a case study to apply Zhang's theory of world literature. It discusses how science fiction gains global attention through spontaneous and dynamic translation and interdisciplinary engagements. Zhang's emphasis on translation challenges the traditional dominance of Euro-American languages in the discussion of world literature and invites re-evaluation of the translocal, translingual, and transcultural networks of literary agents worldwide. The paper also discusses Zhang's concept of "worlding" as a method for making sense of diverse realities exemplified in science fiction's world-building, world-traveling, and world-engaging strategies. [ABSTRACT FROM AUTHOR]

Based on the China City Commercial Credit Environment Index (CEI), a more scientific spatial DID model was used to examine the long-term impact of the opening of ports and trading in the late Qing Dynasty on the urban commercial credit environment, taking cities above the prefecture level in the Yangtze River Delta as a sample. The study confirms that: (1) the opening of ports and commerce in the late Qing Dynasty had a significant contribution to the urban commercial credit environment, which was conducive to the transformation of production methods and interpersonal relationships from traditional to modern, and to the improvement of the urban commercial credit environment. (2) Before the signing of the Treaty of Shimonoseki, the local forces of the late Qing Dynasty were resistant to the economic aggression of the Great Powers, and the positive impact of the opening of ports and trading on the commercial credit environment of port cities was more significant, but the impact was not obvious after the signing of the Treaty of Shimonoseki. (3) From the history of the opening of ports for trade in the late Qing Dynasty, the economic aggression of the Western powers against the non-patronage areas by means of the buying class objectively strengthened the concept of rule of law and credit awareness in the local market and exerted a long-term influence on the commercial credit environment of the cities, but the impact of the opening of ports for trade on the commercial credit environment of the patronage areas was not prominent. (4) Cities located in the sphere of influence of the common law powers had a more pronounced impact on the commercial credit environment as their institutions and concepts were more easily transplanted, while the impact of the opening of ports and trading on the commercial credit environment of cities in the sphere of influence of the civil law powers was not significant. Policy Insights: (1) Enhance the ability to negotiate with foreign countries on economic and trade matters from a level-headed world perspective, and be bold and adept at fighting unreasonable rules, standards and requirements in order to better optimise the business credit environment; (2) Regulate the use of administrative resources and avoid undue administrative intervention, which is an important prerequisite for improving the basic system of the market economy to enhance the business credit environment; (3) Emphasise both connotative development to follow a Chinese style modernisation path, and (3) emphasising selective cooperation to promote outward development, promoting the interaction, convergence and matching of domestic and foreign regulations, and continuously improving the regional commercial credit environment. [ABSTRACT FROM AUTHOR]

From the 1990s, environmental degradations received ample attention both in the academic community and the general public in China. However, these issues had appeared before over the past two millennia. Indeed, over the course of Chinese history, there were several "golden periods" such as the Han, the Tang, and the Ming and the Qing. Yet looking closely at their accomplishments, one can see that these glories, often built on marked agricultural expansion, caused serious detriments (loss of water source and forests, etc.) to the Chinese environment. In order for China to achieve a sustainable development into the future, one needs to draw historical lessons from the past and balance between the needs for economic growth and environmental protection. [ABSTRACT FROM AUTHOR]

Gunpowder is one of the four great inventions of ancient China, which once had an important impact on the world pattern and development process. However, after the late Ming Dynasty and the early Qing Dynasty, gunpowder firearms gradually declined in China. Gunpowder moved to the West with the war and became black powder, which promoted the birth and development of modern chemical science. The development of chemical science is of great significance to the dynamite family. The brilliant achievements of China's modern king of dynamite revitalize the glory of Chinese gunpowder. This paper reviews the legendary development course and the groundbreaking role of dynamite, describes the properties, rich types and unique working principles of its special chemical energy, and tries to trace the internal mechanism of gunpowder combustion and explosion. It aims to highlight the importance of scientific thinking mode and the development of chemistry discipline to the study of explosives, so as to continuously enrich the knowledge connotation of chemistry students, stimulate their enthusiasm for innovative thinking, enhance their professional confidence, cultural confidence and national confidence, and promote the spirit of scientists. [ABSTRACT FROM AUTHOR]

This article analyzes Chineseness in premodern Vietnam and its influence on Vietnam's foreign policy toward China and Southeast Asia both past and present. The term Chineseness refers to the practice and preservation of Confucian ideas and values in Vietnam, which arguably consists of the Mandate of Heaven and Confucian Orthodoxy concepts and their subsequent orthodox lineage issue. Being considered culturally closer to China than Korea and Japan, Vietnam, throughout history, has relied on these concepts to position itself strategically and navigate its relations vis-à-vis China and other smaller countries in Southeast Asia. Vietnamese courts used to question the legitimacy and orthodox lineage of the Manchu-led Qing dynasty because they imagined themselves as part of the Sinic world. The sense of superiority over Manchus and of being the guardian of Sinic civilization reached a climax during the Nguyen dynasty, in part shaping Vietnam's foreign policy toward China and other Southeast Asian countries at that time. In addition, this deep-seated Chineseness also helps Vietnam's decision-makers to understand contemporary China, and subtly guides the creation of Vietnam's foreign policy today. [ABSTRACT FROM AUTHOR]

The Four Heavenly Kings, Sida Tianwang 四大天王, are the guardians of the four quarters of the world in Buddhism. They are among the most frequently represented protective deities in Buddhist art across different traditions. In their standard iconographies developed in China popular during the Ming and Qing dynasties (1368–1911), they wear full armor, and each holds exclusive attributes—lute (pipa 琵琶), sword, snake, and parasol—from the east, south, west, to the north respectively. There is no direct textual base in the Chinese cannon for such iconographies. Neither can we find prototypes in India or central Asia. Indeed, how did this iconographic group develop in China? In the past, since the standard iconographies of the Four Heavenly Kings are clear, and identification is no problem, comprehensive in-depth study on this is lacking. Actually, those attributes came from a Tantric tradition related to Tibetan Buddhism filtered through the Xi Xia (1036–1227) and Yuan (1206–1368). What revealed in the development of this iconography is the complex relationship among the Tibetan, Tanguts, Mongols, and Chinese Buddhism. [ABSTRACT FROM AUTHOR]

The Longmen Xizhu Xinzong 龍門西竺心宗 was a Taoist sect that was active during the Qing Dynasty. The sect reportedly originated in India and has long been renowned for its Xizhu Doufa 西竺斗法. However, due to its secrecy and lack of literature, its true form remains a mystery. Examining the self-reported history of the Longmen Xizhu Xinzong, it can confidently be stated that Xizhu Doufa was often used in conjunction with Dharani and had deep roots in Tantric Buddhism. During the Sui and Tang Dynasties, Tantric Buddhism gained popularity in China and evolved into Tang Tantrism (Ch. Tangmi 唐密). There is a large amount of Dipper Method (Ch. Doufa 斗法)-related content in Tang Tantrism, which is a variant of China's original Dipper Method observed in India. After being passed back to China, it was named "Western Transmission". Many of the existing documents on the Dipper Method from the Ming and Qing Dynasties originated from Tang Tantrism. In terms of belief, they reflect the combination of Doumu 斗姆 and Marici; in terms of methods, they incorporate multiple elements, including the Taoist Thunder Method (Ch. Leifa 雷法) and Marici mantra. Overall, the ideas, lineage of transmission, and other aspects recorded in these documents are extremely similar to those emphasized by the Longmen Xizhu Xinzong, providing evidence for the origin of Xizhu Doufa. This evidence also provides a new reference for the direction in which Tang Tantrism developed after the Huichang Persecution of Buddhism 會昌毀佛. [ABSTRACT FROM AUTHOR]