INSERT INTO `wp_posts` VALUES (1140,5,'2011-05-02 10:45:39','2011-05-02 16:45:39','<em>The Dao De Jing</em> is a wisdom text whose teachings form the basis of Daoism, a school of thought that is based on the principles of simplicity of life and non-striving. Daoism encourages its followers to live according to the Dao, or Way, which can be described as finding the path to fulfillment through the wise application of silence and non-action, allowing nature to take its course.<!--more--> The Dao De Jing emerged in China at approximately 500 B.C., a time when life was changing from pastoral seclusion to a more regimented society in the wake of newfound political and philosophical systems. The simplicity that Daoism encouraged was meant to help its followers balance the requirements of a new achievement driven society with the passive reflection that had been encouraged by earlier stages of Chinese culture.  Learning to take relief from a hectic world by tuning in to the rhythms of nature can be a very therapeutic way of reconnecting with our humanity and cultivating a peaceful society. Future generations should have the opportunity to reflect on this path to stillness, opened by <em>The Dao De Jing</em>.\r\n\r\n<em>The Dao De Jing</em> consists of two complementary halves, the 37 verse Dao portion and the 44 verse De portion that follows it. Translated literally, the title means “The Canonical Text (Jing) of The Way (Dao) and Virtue (De)” (Roberts 3). Prior to the ascension of Emperor Ching in 156 B.C. the book was simply called <em>The Lao Tzu, </em>after its author. The emperor was so impressed with the work that he elevated it to the status of a <em>Jing</em>, or sacred text (Chen 43).\r\n\r\nThe Dao part of the book describes an un-nameable, indescribable force from which all other things flow. The Dao simply creates and sets things into motion; it does not guide or expect any sort of tribute (Roberts 21).  The objects and forces that the Dao unleashes are known as the ten thousand things. The only influence that the Dao seems to exert is by imbuing each of the ten thousand things with a unique nature, through which they interact and find their proper purpose. The Dao is both remote and ever present; remote in its impartiality, and ever present as the source from which everything flows.\r\n\r\nOnce the Dao has been revealed, the book goes on to describe how the sage follows the Dao just as heaven and earth do; by striving not for themselves but by simply carrying out the role for which they were created. In not actively seeking their own gain they naturally find their proper place, in which they will thrive. It goes on to apply these principles to government, warning against the heavy hand that will make the people feel untrustworthy, and so behave in an untrustworthy way. If a leader takes a more natural approach the people will go about their business as a matter of course (Tzu 97).\r\n\r\nThe Daoist is also discouraged from being boastful, which is described as a “superfluous action[s]” (Tzu 115). War is also inconsistent with the Dao; even a successful military conquest is sure to sow the seeds of future difficulty (Tzu 128). In the wake of an all pervasive Dao, all of this striving and personal ambition is unnecessary: “Nothing under heaven can subjugate it. If kings and barons can abide by it, all creatures will arrive as guests to a banquet” (Tzu 133). One of the final verses of the Dao chapter gives what I feel is a great summation of the ways of the Dao:\r\n\r\n1.      The great Tao [sic] floods over, to the left, to the right\r\n\r\n2.      Ten thousand beings live by it, and it does not reject them. Work is accomplished, yet it has no name. It clothes and nourishes ten thousand beings, but does not lord over them.\r\n\r\n3.      Always without desire, it may be named the small; ten thousand beings return to it, yet is does not lord over them, it may be named the great.\r\n\r\n4.      Because it never considers itself great, therefore it can accomplish its greatness (Tzu 137-138).\r\n\r\nNow that the Dao has been properly introduced, the book shifts its focus to the De, or virtue, that may be gained through following the Dao.  The virtuous sage is described as having “...no set mind, he takes the mind of the people as his mind.” This is how the Sage selflessly arrives at the best point of view from which to guide the people according to the De of the Dao. Like the impartial Dao, he is accepting of the good and the evil alike, treating “...them all like children.” This causes the people to “...lift up their eyes and ears...” The good remain so because they have not been interfered with, and the evil become good because they have been accepted and not accused. This is how the Dao cultivates virtue.\r\n\r\nOnce society is operating in tune with the impartial Dao, the principles of non-striving and simplicity again enter the picture. In a virtuous society, education is to be shunned because it makes the people difficult to rule (Tzu 204). Government, too, is meant to be kept “dull” in order to make the people “wholesome” (Tzu 191). The ideally virtuous society is described in the next to last verse of the Dao De Jing:\r\n\r\nLet them enjoy their food, consider their clothing beautiful, be contented with their dwellings, and happy with their customs. The neighbouring [sic] states overlooking one another, the dogs’ barking and the cocks’ crowings [sic] are heard from other states, yet till they are old and dying the people do not visit one another (Tzu 228).\r\n\r\nThis simple but contented lifestyle is to be cultivated by the sage, who again spreads his virtuous ways by simply setting a good example:\r\n\r\nTherefore the sage says: I do not act, hence the people transform themselves; I love tranquility, hence the people are normal by themselves; I have no business, hence the people grow rich by themselves; I have no desire, hence the people are like the uncarved [sic] wood by themselves (Tzu, 190).\r\n\r\nPreserving this simple, virtuous lifestyle was the main reason that the Dao De Jing was written. The book was originally said to be the work of a wise man known as Lao Tzu, who recorded his thoughts circa 500 B.C. In the introduction to his translation of the work, Jonathan Star gives an engaging account of the Dao De Jing’s creation myth:\r\n\r\n…during the time of Confucius (around 500 B.C.) Lao-tsu [sic] practiced <em>Tao</em> [sic] and <em>Te</em> [sic] (The Supreme way and its Expression) and focused his teachings on humility and being nameless. He was the keeper of the royal archives in the state of Chou. After he foresaw that the state would fall into decay, he packed his belongings and decided to leave through the Western gateway. The gatekeeper, Yin-his, seeing that this great sage was about to leave the world said, “Master, you are about to renounce this world, please compose a book for me.” Thereupon the “Old Master” came down from his oxcart, took out his pen and ink, and began to compose a book of two parts, discussing Tao [sic] and Te [sic]. Several hours later, Lao-tsu [sic] handed the finished text of slightly more than five thousand characters to the gatekeeper and then departed toward the West (Star 1).\r\n\r\nThe decay spoken of refers to the fall of the kingdom of Zhou (Chou), and Lao Tzu’s role as its archivist is significant. For centuries, Zhou seems to have been the spiritual center of the various Chinese states. Zhou was considered the last refuge of the cultural traditions of the people’s “founding fathers”. Though it was a small kingdom, its ruler was considered a royal “Son of Heaven” who received tribute from the surrounding larger states in the name of ritual and diplomacy. In Lao Tzu’s time the influence of Zhou was waning as larger states conquered and absorbed other kingdoms (Roberts 10-11). It seems that the book now known as <em>The Dao De Jing</em> may have been Lao Tzu’s (successful) attempt to preserve the wisdom he had acquired through his time in Zhou and his access to its archives.\r\n\r\nThis view had been challenged in the 1920’s and 1930’s by scholars who felt that the work’s characteristics were more in keeping with the “Warring States” period (403-222 B.C.) which followed the “Spring and Autumn” period (722-481 B.C.) in which Lao Tzu lived. Another scholar, D.C. Lau, determined that the work was a compilation that borrowed from earlier sources (Henricks 2). Recently discovered manuscripts may prove that all three of these stories have a measure of truth.\r\n\r\nIn 1973, two complete manuscripts of <em>The Dao De Jing </em>were found in the tomb of the son of an official that was sealed in 168 B.C. The manuscripts themselves date from 200 B.C. and include the complete modern text, however the De portion precedes the Dao portion and there are no chapter divisions and page numbers. The text was found among other important documents on topics such as politics and cosmology. This shows that by 200 B.C. the text was already complete and was revered enough to be included in the tomb of an important citizen.\r\n\r\nThen, in 1993, another manuscript was discovered in a tomb that had been sealed a full century earlier in 300 B.C. The tomb belonged to a royal tutor and <em>The Dao De Jing</em> was again found among other important documents, further illustrating the reverence that was already attached to it (Roberts 4-5)<em>.</em> This earlier text is known as <em>The Guodian Laozi</em> after the location where it was found, and has some interesting characteristics that invite speculation. The text is not complete, and includes only one of the many chapters that discusses the Dao in detail. Likewise, only one of the chapters that describe the “Way of Heaven” is included. These omitted chapters contain many anti-aristocracy sentiments, which is significant. Also, the feminine aspects that are portrayed in the full text are absent in <em>The Guodian Laozi.</em>\r\n\r\nSome have argued that this means that the text was not yet complete, which is a viable possibility. I would like to offer another theory. It is possible that redundant verses were omitted to expedite the instruction of a royal pupil who was undoubtedly studying other lengthy texts at the same time. The anti-aristocracy portions could have been omitted so as not to offend a wealthy patron. And, the more feminine verses could have been omitted so as not to undermine the masculinity of a future sovereign.\r\n\r\nThis angle shows that it is very possible that <em>The Guodian Laozi</em> could be a selection of key verses from an already completed volume. Taking into consideration that the manuscript had already been in use before the tomb was sealed and that it must have been copied from an older source, the text could have been completed as early as 350-400 B.C. Added to this is the fact that <em>The Dao De Jing</em> also would have needed to circulate for quite some time to become revered as a sacred text.\r\n\r\nReinforcing the early date theory are several ancient accounts of Lao Tzu, his preeminent wisdom, and his understanding of the Dao. The story of Lao Tzu’s life and works seems to have existed as a widely known and at times varied oral tradition. There was no controversy about the origins of <em>The Dao De Jing</em> until a certain historian sought to write Lao Tzu’s biography sometime after 255 B.C. and was unable to find a definitive source (Chen, 18).\r\n\r\nStill, there is evidence that <em>The Dao De Jing</em> was modified numerous times for political reasons (Star, 5). Taken as a whole, the evidence seems to indicate that around 500 B.C. Lao Tzu drafted a wisdom text that probably drew from the archives of Zhou that later generations edited for their own purposes. All of this controversy and manipulation demonstrate that even in ancient times <em>The Dao De Jing</em> was a widely read and appreciated work that held a privileged position in Chinese culture.\r\n\r\nIn modern times, <em>The Dao De Jing</em> continues to be contemplated and admired. Jonathan Star considers <em>The Dao De Jing</em> to be a text that must be studied in depth if its true meaning is to be revealed, in order to transcend the view of only one translator. Once he felt that he had grasped its true meaning, he realized that “It was never meant to fully explain the mysteries of the universe, only to allude to them.” Star also says that he “…was moved by the power of its words and the mystical spirit it imparted” (2-3).\r\n\r\nMoss Roberts compares sections of <em>The Dao De Jing </em>to “…paintings of striking detail that compel the gaze but always remain partly out of focus.” He describes the broad range of topics that <em>The Dao De Jing</em> covers as beyond compare in western literature. He also believes that <em>The Dao De Jing</em> shares characteristics with the works of authors such as Lucretius, Gandhi, and even Thoreau (2).\r\n\r\nThe enigmatic style of <em>The Dao De Jing<strong> </strong></em>is one of its main innovations. The text leads the reader to discover their own inner perspective, much like a Rorschach test. It was also popularized during a time that was awash in philosophical treatises, known as the era of “100 Schools of Thought.” <em>The Dao De Jing’s</em> origins in the idealized ways of the waning kingdom of Zhou can be seen as both innovative and typical for its time. This is innovative in that most were turning away from these traditional ways in favor of newer and more aggressive ideologies. This can also be considered typical as the traditional ways espoused in <em>The Dao De Jing</em> formed the backdrop against which these new philosophies were compared.\r\n\r\nDaoism was one of the most prominent schools to emerge from the “100 Schools” period, the other was Confucianism. Confucianism originated with a sage named Confucius, whose thoughts and recommendations were recorded in a book known as <em>The Analects</em>. <em>The Analects of Confucius</em> and <em>The Dao De Jing </em>serve as “…philosophical counterpart[s]” and represent the opposite ends of China’s philosophical culture. While <em>The Dao De Jing </em>is more “reflective”, <em>The Analects</em> can be seen as promoting an “activist” stance (Roberts, 8).\r\n\r\n<em>The Analects </em>document Confucius’ efforts to build a name for himself as a wise teacher. His ultimate goal was to gain a position as an official in some local government so that he could use his position to spread his teachings throughout the land. This blatant ambition could not be further removed from <em>The Dao De Jing’s </em>doctrine of non-action.\r\n\r\nStill, throughout <em>The Analects</em> Confucius speaks of himself as one who pursues the Dao. In the second verse of book one he tries to tease out the specific actions that will make the way flourish, using the context of social roles (47). This demonstrates the real world focus of <em>The Analects</em> versus the spiritual translucence of <em>The Dao De Jing.</em> Later, in the tenth verse of the same book, Confucius is described as seeking information “…through gentleness, benevolence, respectfulness, frugality, and deference” (49).  The overall impression is that Confucius had become familiar with the Way and was attempting to put it into practical terms that could be easily taught and understood.\r\n\r\nEven though many verses of <em>The Analects</em> show a preoccupation with the Way, the two works disagree on many points. Learning and self development are repeatedly stressed as essential. Specific behaviors are also recommended for certain situations. Confucius himself also traveled extensively, rejecting the contented, stationary life recommended in <em>The Dao De Jing</em> (Confucius). <em>The Dao De Jing </em>offered a spiritual counterpoint to the achievement driven teachings of <em>The Analects.</em>\r\n\r\nMy personal reaction to <em>The Dao De Jing</em> is that it is a thought provoking and unique look at life. It was easy to see how in a world without aggressors or competition the concepts that are alluded to would lead to a happy population. The elusive yet descriptive language is truly the work of a master wordsmith and the figurative illustrations give insight even as they prompt the reader to consider their own inner perspective. It is clearly the product of a culture that places great value on spiritual well being.\r\n\r\nFuture generations should know that <em>The Dao De Jing</em> was written to preserve the ways of an idealized era when people took a more peaceful approach to life. Its role as a tranquil refuge in an era of great upheaval should also be remembered, and the transcendent quality of the prose should be available to inspire those in need of respite themselves. <em>The Dao De Jing </em>is without compare, and should remain a part of humanity’s cultural legacy.\r\n\r\n&nbsp;\r\n\r\nWorks Cited:\r\n\r\nChen, Ellen M. \"The Tao Te Ching: An Introduction.\" Introduction. <em>The Tao Te Ching: A New Translation With Commentary</em>. By Lao Tzu. New York: Paragon House, 1989. 3-48. Print.\r\n\r\nConfucius. <em>The Analects of Confucius: Lun Yu</em>. Trans. Chichung Huang. New York: Oxford UP, 1997. Print.\r\n\r\nHenricks, Robert G. \"Introduction.\" Introduction. <em>Lao Tzu\'s Tao Te Ching: A Translation of the  Startling New Documents Found at Guodian</em>. By Lao Tzu. New York: Columbia UP, 2000. 1-22. Print.\r\n\r\nRoberts, Moss. \"Introduction.\" Introduction. <em>Dao De Jing: The Book of the Way</em>. By Laozi. Berkeley [etc.: University of California, 2001. 1-23. Print.\r\n\r\nStar, Jonathan. Introduction. <em>Tao Te Ching: The Definitive Edition</em>. By Lao Tzu. New York: Jeremy P. Tarcher/Putnam, 2001. 1-11. Print.\r\n\r\nTzu, Lao. <em>The Tao Te Ching: A New Translation With Commentary</em>. Trans. Ellen M. Chen. New  York: Paragon House, 1989. Print.','Lao Tzu\'s Dao De Jing','','inherit','open','open','','1137-revision-3','','','2011-05-02 10:45:39','2011-05-02 16:45:39','',1137,'http://jeanatacc.com/2011/?p=1140',0,'revision','',0),(1141,5,'2011-05-02 10:45:49','2011-05-02 16:45:49','<em>The Dao De Jing</em> is a wisdom text whose teachings form the basis of Daoism, a school of thought that is based on the principles of simplicity of life and non-striving. Daoism encourages its followers to live according to the Dao, or Way, which can be described as finding the path to fulfillment through the wise application of silence and non-action, allowing nature to take its course.<!--more--> The Dao De Jing emerged in China at approximately 500 B.C., a time when life was changing from pastoral seclusion to a more regimented society in the wake of newfound political and philosophical systems. The simplicity that Daoism encouraged was meant to help its followers balance the requirements of a new achievement driven society with the passive reflection that had been encouraged by earlier stages of Chinese culture.  Learning to take relief from a hectic world by tuning in to the rhythms of nature can be a very therapeutic way of reconnecting with our humanity and cultivating a peaceful society. Future generations should have the opportunity to reflect on this path to stillness, opened by <em>The Dao De Jing</em>.\r\n\r\n<em>The Dao De Jing</em> consists of two complementary halves, the 37 verse Dao portion and the 44 verse De portion that follows it. Translated literally, the title means “The Canonical Text (Jing) of The Way (Dao) and Virtue (De)” (Roberts 3). Prior to the ascension of Emperor Ching in 156 B.C. the book was simply called <em>The Lao Tzu, </em>after its author. The emperor was so impressed with the work that he elevated it to the status of a <em>Jing</em>, or sacred text (Chen 43).\r\n\r\nThe Dao part of the book describes an un-nameable, indescribable force from which all other things flow. The Dao simply creates and sets things into motion; it does not guide or expect any sort of tribute (Roberts 21).  The objects and forces that the Dao unleashes are known as the ten thousand things. The only influence that the Dao seems to exert is by imbuing each of the ten thousand things with a unique nature, through which they interact and find their proper purpose. The Dao is both remote and ever present; remote in its impartiality, and ever present as the source from which everything flows.\r\n\r\nOnce the Dao has been revealed, the book goes on to describe how the sage follows the Dao just as heaven and earth do; by striving not for themselves but by simply carrying out the role for which they were created. In not actively seeking their own gain they naturally find their proper place, in which they will thrive. It goes on to apply these principles to government, warning against the heavy hand that will make the people feel untrustworthy, and so behave in an untrustworthy way. If a leader takes a more natural approach the people will go about their business as a matter of course (Tzu 97).\r\n\r\nThe Daoist is also discouraged from being boastful, which is described as a “superfluous action[s]” (Tzu 115). War is also inconsistent with the Dao; even a successful military conquest is sure to sow the seeds of future difficulty (Tzu 128). In the wake of an all pervasive Dao, all of this striving and personal ambition is unnecessary: “Nothing under heaven can subjugate it. If kings and barons can abide by it, all creatures will arrive as guests to a banquet” (Tzu 133). One of the final verses of the Dao chapter gives what I feel is a great summation of the ways of the Dao:\r\n\r\n1.      The great Tao [sic] floods over, to the left, to the right\r\n\r\n2.      Ten thousand beings live by it, and it does not reject them. Work is accomplished, yet it has no name. It clothes and nourishes ten thousand beings, but does not lord over them.\r\n\r\n3.      Always without desire, it may be named the small; ten thousand beings return to it, yet is does not lord over them, it may be named the great.\r\n\r\n4.      Because it never considers itself great, therefore it can accomplish its greatness (Tzu 137-138).\r\n\r\nNow that the Dao has been properly introduced, the book shifts its focus to the De, or virtue, that may be gained through following the Dao.  The virtuous sage is described as having “...no set mind, he takes the mind of the people as his mind.” This is how the Sage selflessly arrives at the best point of view from which to guide the people according to the De of the Dao. Like the impartial Dao, he is accepting of the good and the evil alike, treating “...them all like children.” This causes the people to “...lift up their eyes and ears...” The good remain so because they have not been interfered with, and the evil become good because they have been accepted and not accused. This is how the Dao cultivates virtue.\r\n\r\nOnce society is operating in tune with the impartial Dao, the principles of non-striving and simplicity again enter the picture. In a virtuous society, education is to be shunned because it makes the people difficult to rule (Tzu 204). Government, too, is meant to be kept “dull” in order to make the people “wholesome” (Tzu 191). The ideally virtuous society is described in the next to last verse of the Dao De Jing:\r\n\r\nLet them enjoy their food, consider their clothing beautiful, be contented with their dwellings, and happy with their customs. The neighbouring [sic] states overlooking one another, the dogs’ barking and the cocks’ crowings [sic] are heard from other states, yet till they are old and dying the people do not visit one another (Tzu 228).\r\n\r\nThis simple but contented lifestyle is to be cultivated by the sage, who again spreads his virtuous ways by simply setting a good example:\r\n\r\nTherefore the sage says: I do not act, hence the people transform themselves; I love tranquility, hence the people are normal by themselves; I have no business, hence the people grow rich by themselves; I have no desire, hence the people are like the uncarved [sic] wood by themselves (Tzu, 190).\r\n\r\nPreserving this simple, virtuous lifestyle was the main reason that the Dao De Jing was written. The book was originally said to be the work of a wise man known as Lao Tzu, who recorded his thoughts circa 500 B.C. In the introduction to his translation of the work, Jonathan Star gives an engaging account of the Dao De Jing’s creation myth:\r\n\r\n…during the time of Confucius (around 500 B.C.) Lao-tsu [sic] practiced <em>Tao</em> [sic] and <em>Te</em> [sic] (The Supreme way and its Expression) and focused his teachings on humility and being nameless. He was the keeper of the royal archives in the state of Chou. After he foresaw that the state would fall into decay, he packed his belongings and decided to leave through the Western gateway. The gatekeeper, Yin-his, seeing that this great sage was about to leave the world said, “Master, you are about to renounce this world, please compose a book for me.” Thereupon the “Old Master” came down from his oxcart, took out his pen and ink, and began to compose a book of two parts, discussing Tao [sic] and Te [sic]. Several hours later, Lao-tsu [sic] handed the finished text of slightly more than five thousand characters to the gatekeeper and then departed toward the West (Star 1).\r\n\r\nThe decay spoken of refers to the fall of the kingdom of Zhou (Chou), and Lao Tzu’s role as its archivist is significant. For centuries, Zhou seems to have been the spiritual center of the various Chinese states. Zhou was considered the last refuge of the cultural traditions of the people’s “founding fathers”. Though it was a small kingdom, its ruler was considered a royal “Son of Heaven” who received tribute from the surrounding larger states in the name of ritual and diplomacy. In Lao Tzu’s time the influence of Zhou was waning as larger states conquered and absorbed other kingdoms (Roberts 10-11). It seems that the book now known as <em>The Dao De Jing</em> may have been Lao Tzu’s (successful) attempt to preserve the wisdom he had acquired through his time in Zhou and his access to its archives.\r\n\r\nThis view had been challenged in the 1920’s and 1930’s by scholars who felt that the work’s characteristics were more in keeping with the “Warring States” period (403-222 B.C.) which followed the “Spring and Autumn” period (722-481 B.C.) in which Lao Tzu lived. Another scholar, D.C. Lau, determined that the work was a compilation that borrowed from earlier sources (Henricks 2). Recently discovered manuscripts may prove that all three of these stories have a measure of truth.\r\n\r\nIn 1973, two complete manuscripts of <em>The Dao De Jing </em>were found in the tomb of the son of an official that was sealed in 168 B.C. The manuscripts themselves date from 200 B.C. and include the complete modern text, however the De portion precedes the Dao portion and there are no chapter divisions and page numbers. The text was found among other important documents on topics such as politics and cosmology. This shows that by 200 B.C. the text was already complete and was revered enough to be included in the tomb of an important citizen.\r\n\r\nThen, in 1993, another manuscript was discovered in a tomb that had been sealed a full century earlier in 300 B.C. The tomb belonged to a royal tutor and <em>The Dao De Jing</em> was again found among other important documents, further illustrating the reverence that was already attached to it (Roberts 4-5)<em>.</em> This earlier text is known as <em>The Guodian Laozi</em> after the location where it was found, and has some interesting characteristics that invite speculation. The text is not complete, and includes only one of the many chapters that discusses the Dao in detail. Likewise, only one of the chapters that describe the “Way of Heaven” is included. These omitted chapters contain many anti-aristocracy sentiments, which is significant. Also, the feminine aspects that are portrayed in the full text are absent in <em>The Guodian Laozi.</em>\r\n\r\nSome have argued that this means that the text was not yet complete, which is a viable possibility. I would like to offer another theory. It is possible that redundant verses were omitted to expedite the instruction of a royal pupil who was undoubtedly studying other lengthy texts at the same time. The anti-aristocracy portions could have been omitted so as not to offend a wealthy patron. And, the more feminine verses could have been omitted so as not to undermine the masculinity of a future sovereign.\r\n\r\nThis angle shows that it is very possible that <em>The Guodian Laozi</em> could be a selection of key verses from an already completed volume. Taking into consideration that the manuscript had already been in use before the tomb was sealed and that it must have been copied from an older source, the text could have been completed as early as 350-400 B.C. Added to this is the fact that <em>The Dao De Jing</em> also would have needed to circulate for quite some time to become revered as a sacred text.\r\n\r\nReinforcing the early date theory are several ancient accounts of Lao Tzu, his preeminent wisdom, and his understanding of the Dao. The story of Lao Tzu’s life and works seems to have existed as a widely known and at times varied oral tradition. There was no controversy about the origins of <em>The Dao De Jing</em> until a certain historian sought to write Lao Tzu’s biography sometime after 255 B.C. and was unable to find a definitive source (Chen, 18).\r\n\r\nStill, there is evidence that <em>The Dao De Jing</em> was modified numerous times for political reasons (Star, 5). Taken as a whole, the evidence seems to indicate that around 500 B.C. Lao Tzu drafted a wisdom text that probably drew from the archives of Zhou that later generations edited for their own purposes. All of this controversy and manipulation demonstrate that even in ancient times <em>The Dao De Jing</em> was a widely read and appreciated work that held a privileged position in Chinese culture.\r\n\r\nIn modern times, <em>The Dao De Jing</em> continues to be contemplated and admired. Jonathan Star considers <em>The Dao De Jing</em> to be a text that must be studied in depth if its true meaning is to be revealed, in order to transcend the view of only one translator. Once he felt that he had grasped its true meaning, he realized that “It was never meant to fully explain the mysteries of the universe, only to allude to them.” Star also says that he “…was moved by the power of its words and the mystical spirit it imparted” (2-3).\r\n\r\nMoss Roberts compares sections of <em>The Dao De Jing </em>to “…paintings of striking detail that compel the gaze but always remain partly out of focus.” He describes the broad range of topics that <em>The Dao De Jing</em> covers as beyond compare in western literature. He also believes that <em>The Dao De Jing</em> shares characteristics with the works of authors such as Lucretius, Gandhi, and even Thoreau (2).\r\n\r\nThe enigmatic style of <em>The Dao De Jing<strong> </strong></em>is one of its main innovations. The text leads the reader to discover their own inner perspective, much like a Rorschach test. It was also popularized during a time that was awash in philosophical treatises, known as the era of “100 Schools of Thought.” <em>The Dao De Jing’s</em> origins in the idealized ways of the waning kingdom of Zhou can be seen as both innovative and typical for its time. This is innovative in that most were turning away from these traditional ways in favor of newer and more aggressive ideologies. This can also be considered typical as the traditional ways espoused in <em>The Dao De Jing</em> formed the backdrop against which these new philosophies were compared.\r\n\r\nDaoism was one of the most prominent schools to emerge from the “100 Schools” period, the other was Confucianism. Confucianism originated with a sage named Confucius, whose thoughts and recommendations were recorded in a book known as <em>The Analects</em>. <em>The Analects of Confucius</em> and <em>The Dao De Jing </em>serve as “…philosophical counterpart[s]” and represent the opposite ends of China’s philosophical culture. While <em>The Dao De Jing </em>is more “reflective”, <em>The Analects</em> can be seen as promoting an “activist” stance (Roberts, 8).\r\n\r\n<em>The Analects </em>document Confucius’ efforts to build a name for himself as a wise teacher. His ultimate goal was to gain a position as an official in some local government so that he could use his position to spread his teachings throughout the land. This blatant ambition could not be further removed from <em>The Dao De Jing’s </em>doctrine of non-action.\r\n\r\nStill, throughout <em>The Analects</em> Confucius speaks of himself as one who pursues the Dao. In the second verse of book one he tries to tease out the specific actions that will make the way flourish, using the context of social roles (47). This demonstrates the real world focus of <em>The Analects</em> versus the spiritual translucence of <em>The Dao De Jing.</em> Later, in the tenth verse of the same book, Confucius is described as seeking information “…through gentleness, benevolence, respectfulness, frugality, and deference” (49).  The overall impression is that Confucius had become familiar with the Way and was attempting to put it into practical terms that could be easily taught and understood.\r\n\r\nEven though many verses of <em>The Analects</em> show a preoccupation with the Way, the two works disagree on many points. Learning and self development are repeatedly stressed as essential. Specific behaviors are also recommended for certain situations. Confucius himself also traveled extensively, rejecting the contented, stationary life recommended in <em>The Dao De Jing</em> (Confucius). <em>The Dao De Jing </em>offered a spiritual counterpoint to the achievement driven teachings of <em>The Analects.</em>\r\n\r\nMy personal reaction to <em>The Dao De Jing</em> is that it is a thought provoking and unique look at life. It was easy to see how in a world without aggressors or competition the concepts that are alluded to would lead to a happy population. The elusive yet descriptive language is truly the work of a master wordsmith and the figurative illustrations give insight even as they prompt the reader to consider their own inner perspective. It is clearly the product of a culture that places great value on spiritual well being.\r\n\r\nFuture generations should know that <em>The Dao De Jing</em> was written to preserve the ways of an idealized era when people took a more peaceful approach to life. Its role as a tranquil refuge in an era of great upheaval should also be remembered, and the transcendent quality of the prose should be available to inspire those in need of respite themselves. <em>The Dao De Jing </em>is without compare, and should remain a part of humanity’s cultural legacy.\r\n\r\n&nbsp;\r\n\r\nWorks Cited:\r\n\r\nChen, Ellen M. \"The Tao Te Ching: An Introduction.\" Introduction. <em>The Tao Te Ching: A New Translation With Commentary</em>. By Lao Tzu. New York: Paragon House, 1989. 3-48. Print.\r\n\r\nConfucius. <em>The Analects of Confucius: Lun Yu</em>. Trans. Chichung Huang. New York: Oxford UP, 1997. Print.\r\n\r\nHenricks, Robert G. \"Introduction.\" Introduction. <em>Lao Tzu\'s Tao Te Ching: A Translation of the  Startling New Documents Found at Guodian</em>. By Lao Tzu. New York: Columbia UP, 2000. 1-22. Print.\r\n\r\nRoberts, Moss. \"Introduction.\" Introduction. <em>Dao De Jing: The Book of the Way</em>. By Laozi. Berkeley [etc.: University of California, 2001. 1-23. Print.\r\n\r\nStar, Jonathan. Introduction. <em>Tao Te Ching: The Definitive Edition</em>. By Lao Tzu. New York: Jeremy P. Tarcher/Putnam, 2001. 1-11. Print.\r\n\r\nTzu, Lao. <em>The Tao Te Ching: A New Translation With Commentary</em>. Trans. Ellen M. Chen. New  York: Paragon House, 1989. Print.','Lao Tzu\'s Dao De Jing','','inherit','open','open','','1137-revision-4','','','2011-05-02 10:45:49','2011-05-02 16:45:49','',1137,'http://jeanatacc.com/2011/?p=1141',0,'revision','',0),(1142,5,'2011-05-02 10:45:53','2011-05-02 16:45:53','<em>The Dao De Jing</em> is a wisdom text whose teachings form the basis of Daoism, a school of thought that is based on the principles of simplicity of life and non-striving. Daoism encourages its followers to live according to the Dao, or Way, which can be described as finding the path to fulfillment through the wise application of silence and non-action, allowing nature to take its course.<!--more--> The Dao De Jing emerged in China at approximately 500 B.C., a time when life was changing from pastoral seclusion to a more regimented society in the wake of newfound political and philosophical systems. The simplicity that Daoism encouraged was meant to help its followers balance the requirements of a new achievement driven society with the passive reflection that had been encouraged by earlier stages of Chinese culture.  Learning to take relief from a hectic world by tuning in to the rhythms of nature can be a very therapeutic way of reconnecting with our humanity and cultivating a peaceful society. Future generations should have the opportunity to reflect on this path to stillness, opened by <em>The Dao De Jing</em>.\r\n\r\n<em>The Dao De Jing</em> consists of two complementary halves, the 37 verse Dao portion and the 44 verse De portion that follows it. Translated literally, the title means “The Canonical Text (Jing) of The Way (Dao) and Virtue (De)” (Roberts 3). Prior to the ascension of Emperor Ching in 156 B.C. the book was simply called <em>The Lao Tzu, </em>after its author. The emperor was so impressed with the work that he elevated it to the status of a <em>Jing</em>, or sacred text (Chen 43).\r\n\r\nThe Dao part of the book describes an un-nameable, indescribable force from which all other things flow. The Dao simply creates and sets things into motion; it does not guide or expect any sort of tribute (Roberts 21).  The objects and forces that the Dao unleashes are known as the ten thousand things. The only influence that the Dao seems to exert is by imbuing each of the ten thousand things with a unique nature, through which they interact and find their proper purpose. The Dao is both remote and ever present; remote in its impartiality, and ever present as the source from which everything flows.\r\n\r\nOnce the Dao has been revealed, the book goes on to describe how the sage follows the Dao just as heaven and earth do; by striving not for themselves but by simply carrying out the role for which they were created. In not actively seeking their own gain they naturally find their proper place, in which they will thrive. It goes on to apply these principles to government, warning against the heavy hand that will make the people feel untrustworthy, and so behave in an untrustworthy way. If a leader takes a more natural approach the people will go about their business as a matter of course (Tzu 97).\r\n\r\nThe Daoist is also discouraged from being boastful, which is described as a “superfluous action[s]” (Tzu 115). War is also inconsistent with the Dao; even a successful military conquest is sure to sow the seeds of future difficulty (Tzu 128). In the wake of an all pervasive Dao, all of this striving and personal ambition is unnecessary: “Nothing under heaven can subjugate it. If kings and barons can abide by it, all creatures will arrive as guests to a banquet” (Tzu 133). One of the final verses of the Dao chapter gives what I feel is a great summation of the ways of the Dao:\r\n\r\n1.      The great Tao [sic] floods over, to the left, to the right\r\n\r\n2.      Ten thousand beings live by it, and it does not reject them. Work is accomplished, yet it has no name. It clothes and nourishes ten thousand beings, but does not lord over them.\r\n\r\n3.      Always without desire, it may be named the small; ten thousand beings return to it, yet is does not lord over them, it may be named the great.\r\n\r\n4.      Because it never considers itself great, therefore it can accomplish its greatness (Tzu 137-138).\r\n\r\nNow that the Dao has been properly introduced, the book shifts its focus to the De, or virtue, that may be gained through following the Dao.  The virtuous sage is described as having “...no set mind, he takes the mind of the people as his mind.” This is how the Sage selflessly arrives at the best point of view from which to guide the people according to the De of the Dao. Like the impartial Dao, he is accepting of the good and the evil alike, treating “...them all like children.” This causes the people to “...lift up their eyes and ears...” The good remain so because they have not been interfered with, and the evil become good because they have been accepted and not accused. This is how the Dao cultivates virtue.\r\n\r\nOnce society is operating in tune with the impartial Dao, the principles of non-striving and simplicity again enter the picture. In a virtuous society, education is to be shunned because it makes the people difficult to rule (Tzu 204). Government, too, is meant to be kept “dull” in order to make the people “wholesome” (Tzu 191). The ideally virtuous society is described in the next to last verse of the Dao De Jing:\r\n\r\nLet them enjoy their food, consider their clothing beautiful, be contented with their dwellings, and happy with their customs. The neighbouring [sic] states overlooking one another, the dogs’ barking and the cocks’ crowings [sic] are heard from other states, yet till they are old and dying the people do not visit one another (Tzu 228).\r\n\r\nThis simple but contented lifestyle is to be cultivated by the sage, who again spreads his virtuous ways by simply setting a good example:\r\n\r\nTherefore the sage says: I do not act, hence the people transform themselves; I love tranquility, hence the people are normal by themselves; I have no business, hence the people grow rich by themselves; I have no desire, hence the people are like the uncarved [sic] wood by themselves (Tzu, 190).\r\n\r\nPreserving this simple, virtuous lifestyle was the main reason that the Dao De Jing was written. The book was originally said to be the work of a wise man known as Lao Tzu, who recorded his thoughts circa 500 B.C. In the introduction to his translation of the work, Jonathan Star gives an engaging account of the Dao De Jing’s creation myth:\r\n\r\n…during the time of Confucius (around 500 B.C.) Lao-tsu [sic] practiced <em>Tao</em> [sic] and <em>Te</em> [sic] (The Supreme way and its Expression) and focused his teachings on humility and being nameless. He was the keeper of the royal archives in the state of Chou. After he foresaw that the state would fall into decay, he packed his belongings and decided to leave through the Western gateway. The gatekeeper, Yin-his, seeing that this great sage was about to leave the world said, “Master, you are about to renounce this world, please compose a book for me.” Thereupon the “Old Master” came down from his oxcart, took out his pen and ink, and began to compose a book of two parts, discussing Tao [sic] and Te [sic]. Several hours later, Lao-tsu [sic] handed the finished text of slightly more than five thousand characters to the gatekeeper and then departed toward the West (Star 1).\r\n\r\nThe decay spoken of refers to the fall of the kingdom of Zhou (Chou), and Lao Tzu’s role as its archivist is significant. For centuries, Zhou seems to have been the spiritual center of the various Chinese states. Zhou was considered the last refuge of the cultural traditions of the people’s “founding fathers”. Though it was a small kingdom, its ruler was considered a royal “Son of Heaven” who received tribute from the surrounding larger states in the name of ritual and diplomacy. In Lao Tzu’s time the influence of Zhou was waning as larger states conquered and absorbed other kingdoms (Roberts 10-11). It seems that the book now known as <em>The Dao De Jing</em> may have been Lao Tzu’s (successful) attempt to preserve the wisdom he had acquired through his time in Zhou and his access to its archives.\r\n\r\nThis view had been challenged in the 1920’s and 1930’s by scholars who felt that the work’s characteristics were more in keeping with the “Warring States” period (403-222 B.C.) which followed the “Spring and Autumn” period (722-481 B.C.) in which Lao Tzu lived. Another scholar, D.C. Lau, determined that the work was a compilation that borrowed from earlier sources (Henricks 2). Recently discovered manuscripts may prove that all three of these stories have a measure of truth.\r\n\r\nIn 1973, two complete manuscripts of <em>The Dao De Jing </em>were found in the tomb of the son of an official that was sealed in 168 B.C. The manuscripts themselves date from 200 B.C. and include the complete modern text, however the De portion precedes the Dao portion and there are no chapter divisions and page numbers. The text was found among other important documents on topics such as politics and cosmology. This shows that by 200 B.C. the text was already complete and was revered enough to be included in the tomb of an important citizen.\r\n\r\nThen, in 1993, another manuscript was discovered in a tomb that had been sealed a full century earlier in 300 B.C. The tomb belonged to a royal tutor and <em>The Dao De Jing</em> was again found among other important documents, further illustrating the reverence that was already attached to it (Roberts 4-5)<em>.</em> This earlier text is known as <em>The Guodian Laozi</em> after the location where it was found, and has some interesting characteristics that invite speculation. The text is not complete, and includes only one of the many chapters that discusses the Dao in detail. Likewise, only one of the chapters that describe the “Way of Heaven” is included. These omitted chapters contain many anti-aristocracy sentiments, which is significant. Also, the feminine aspects that are portrayed in the full text are absent in <em>The Guodian Laozi.</em>\r\n\r\nSome have argued that this means that the text was not yet complete, which is a viable possibility. I would like to offer another theory. It is possible that redundant verses were omitted to expedite the instruction of a royal pupil who was undoubtedly studying other lengthy texts at the same time. The anti-aristocracy portions could have been omitted so as not to offend a wealthy patron. And, the more feminine verses could have been omitted so as not to undermine the masculinity of a future sovereign.\r\n\r\nThis angle shows that it is very possible that <em>The Guodian Laozi</em> could be a selection of key verses from an already completed volume. Taking into consideration that the manuscript had already been in use before the tomb was sealed and that it must have been copied from an older source, the text could have been completed as early as 350-400 B.C. Added to this is the fact that <em>The Dao De Jing</em> also would have needed to circulate for quite some time to become revered as a sacred text.\r\n\r\nReinforcing the early date theory are several ancient accounts of Lao Tzu, his preeminent wisdom, and his understanding of the Dao. The story of Lao Tzu’s life and works seems to have existed as a widely known and at times varied oral tradition. There was no controversy about the origins of <em>The Dao De Jing</em> until a certain historian sought to write Lao Tzu’s biography sometime after 255 B.C. and was unable to find a definitive source (Chen, 18).\r\n\r\nStill, there is evidence that <em>The Dao De Jing</em> was modified numerous times for political reasons (Star, 5). Taken as a whole, the evidence seems to indicate that around 500 B.C. Lao Tzu drafted a wisdom text that probably drew from the archives of Zhou that later generations edited for their own purposes. All of this controversy and manipulation demonstrate that even in ancient times <em>The Dao De Jing</em> was a widely read and appreciated work that held a privileged position in Chinese culture.\r\n\r\nIn modern times, <em>The Dao De Jing</em> continues to be contemplated and admired. Jonathan Star considers <em>The Dao De Jing</em> to be a text that must be studied in depth if its true meaning is to be revealed, in order to transcend the view of only one translator. Once he felt that he had grasped its true meaning, he realized that “It was never meant to fully explain the mysteries of the universe, only to allude to them.” Star also says that he “…was moved by the power of its words and the mystical spirit it imparted” (2-3).\r\n\r\nMoss Roberts compares sections of <em>The Dao De Jing </em>to “…paintings of striking detail that compel the gaze but always remain partly out of focus.” He describes the broad range of topics that <em>The Dao De Jing</em> covers as beyond compare in western literature. He also believes that <em>The Dao De Jing</em> shares characteristics with the works of authors such as Lucretius, Gandhi, and even Thoreau (2).\r\n\r\nThe enigmatic style of <em>The Dao De Jing<strong> </strong></em>is one of its main innovations. The text leads the reader to discover their own inner perspective, much like a Rorschach test. It was also popularized during a time that was awash in philosophical treatises, known as the era of “100 Schools of Thought.” <em>The Dao De Jing’s</em> origins in the idealized ways of the waning kingdom of Zhou can be seen as both innovative and typical for its time. This is innovative in that most were turning away from these traditional ways in favor of newer and more aggressive ideologies. This can also be considered typical as the traditional ways espoused in <em>The Dao De Jing</em> formed the backdrop against which these new philosophies were compared.\r\n\r\nDaoism was one of the most prominent schools to emerge from the “100 Schools” period, the other was Confucianism. Confucianism originated with a sage named Confucius, whose thoughts and recommendations were recorded in a book known as <em>The Analects</em>. <em>The Analects of Confucius</em> and <em>The Dao De Jing </em>serve as “…philosophical counterpart[s]” and represent the opposite ends of China’s philosophical culture. While <em>The Dao De Jing </em>is more “reflective”, <em>The Analects</em> can be seen as promoting an “activist” stance (Roberts, 8).\r\n\r\n<em>The Analects </em>document Confucius’ efforts to build a name for himself as a wise teacher. His ultimate goal was to gain a position as an official in some local government so that he could use his position to spread his teachings throughout the land. This blatant ambition could not be further removed from <em>The Dao De Jing’s </em>doctrine of non-action.\r\n\r\nStill, throughout <em>The Analects</em> Confucius speaks of himself as one who pursues the Dao. In the second verse of book one he tries to tease out the specific actions that will make the way flourish, using the context of social roles (47). This demonstrates the real world focus of <em>The Analects</em> versus the spiritual translucence of <em>The Dao De Jing.</em> Later, in the tenth verse of the same book, Confucius is described as seeking information “…through gentleness, benevolence, respectfulness, frugality, and deference” (49).  The overall impression is that Confucius had become familiar with the Way and was attempting to put it into practical terms that could be easily taught and understood.\r\n\r\nEven though many verses of <em>The Analects</em> show a preoccupation with the Way, the two works disagree on many points. Learning and self development are repeatedly stressed as essential. Specific behaviors are also recommended for certain situations. Confucius himself also traveled extensively, rejecting the contented, stationary life recommended in <em>The Dao De Jing</em> (Confucius). <em>The Dao De Jing </em>offered a spiritual counterpoint to the achievement driven teachings of <em>The Analects.</em>\r\n\r\nMy personal reaction to <em>The Dao De Jing</em> is that it is a thought provoking and unique look at life. It was easy to see how in a world without aggressors or competition the concepts that are alluded to would lead to a happy population. The elusive yet descriptive language is truly the work of a master wordsmith and the figurative illustrations give insight even as they prompt the reader to consider their own inner perspective. It is clearly the product of a culture that places great value on spiritual well being.\r\n\r\nFuture generations should know that <em>The Dao De Jing</em> was written to preserve the ways of an idealized era when people took a more peaceful approach to life. Its role as a tranquil refuge in an era of great upheaval should also be remembered, and the transcendent quality of the prose should be available to inspire those in need of respite themselves. <em>The Dao De Jing </em>is without compare, and should remain a part of humanity’s cultural legacy.\r\n\r\n&nbsp;\r\n\r\nWorks Cited:\r\n\r\nChen, Ellen M. \"The Tao Te Ching: An Introduction.\" Introduction. <em>The Tao Te Ching: A New Translation With Commentary</em>. By Lao Tzu. New York: Paragon House, 1989. 3-48. Print.\r\n\r\nConfucius. <em>The Analects of Confucius: Lun Yu</em>. Trans. Chichung Huang. New York: Oxford UP, 1997. Print.\r\n\r\nHenricks, Robert G. \"Introduction.\" Introduction. <em>Lao Tzu\'s Tao Te Ching: A Translation of the  Startling New Documents Found at Guodian</em>. By Lao Tzu. New York: Columbia UP, 2000. 1-22. Print.\r\n\r\nRoberts, Moss. \"Introduction.\" Introduction. <em>Dao De Jing: The Book of the Way</em>. By Laozi. Berkeley [etc.: University of California, 2001. 1-23. Print.\r\n\r\nStar, Jonathan. Introduction. <em>Tao Te Ching: The Definitive Edition</em>. By Lao Tzu. New York: Jeremy P. Tarcher/Putnam, 2001. 1-11. Print.\r\n\r\nTzu, Lao. <em>The Tao Te Ching: A New Translation With Commentary</em>. Trans. Ellen M. Chen. New  York: Paragon House, 1989. Print.','Lao Tzu\'s Dao De Jing','','inherit','open','open','','1137-revision-5','','','2011-05-02 10:45:53','2011-05-02 16:45:53','',1137,'http://jeanatacc.com/2011/?p=1142',0,'revision','',0),(1143,5,'2011-05-02 10:46:31','2011-05-02 16:46:31','<em>The Dao De Jing</em> is a wisdom text whose teachings form the basis of Daoism, a school of thought that is based on the principles of simplicity of life and non-striving. Daoism encourages its followers to live according to the Dao, or Way, which can be described as finding the path to fulfillment through the wise application of silence and non-action, allowing nature to take its course.<!--more--> The Dao De Jing emerged in China at approximately 500 B.C., a time when life was changing from pastoral seclusion to a more regimented society in the wake of newfound political and philosophical systems. The simplicity that Daoism encouraged was meant to help its followers balance the requirements of a new achievement driven society with the passive reflection that had been encouraged by earlier stages of Chinese culture.  Learning to take relief from a hectic world by tuning in to the rhythms of nature can be a very therapeutic way of reconnecting with our humanity and cultivating a peaceful society. Future generations should have the opportunity to reflect on this path to stillness, opened by <em>The Dao De Jing</em>.\r\n\r\n<em>The Dao De Jing</em> consists of two complementary halves, the 37 verse Dao portion and the 44 verse De portion that follows it. Translated literally, the title means “The Canonical Text (Jing) of The Way (Dao) and Virtue (De)” (Roberts 3). Prior to the ascension of Emperor Ching in 156 B.C. the book was simply called <em>The Lao Tzu, </em>after its author. The emperor was so impressed with the work that he elevated it to the status of a <em>Jing</em>, or sacred text (Chen 43).\r\n\r\nThe Dao part of the book describes an un-nameable, indescribable force from which all other things flow. The Dao simply creates and sets things into motion; it does not guide or expect any sort of tribute (Roberts 21).  The objects and forces that the Dao unleashes are known as the ten thousand things. The only influence that the Dao seems to exert is by imbuing each of the ten thousand things with a unique nature, through which they interact and find their proper purpose. The Dao is both remote and ever present; remote in its impartiality, and ever present as the source from which everything flows.\r\n\r\nOnce the Dao has been revealed, the book goes on to describe how the sage follows the Dao just as heaven and earth do; by striving not for themselves but by simply carrying out the role for which they were created. In not actively seeking their own gain they naturally find their proper place, in which they will thrive. It goes on to apply these principles to government, warning against the heavy hand that will make the people feel untrustworthy, and so behave in an untrustworthy way. If a leader takes a more natural approach the people will go about their business as a matter of course (Tzu 97).\r\n\r\nThe Daoist is also discouraged from being boastful, which is described as a “superfluous action[s]” (Tzu 115). War is also inconsistent with the Dao; even a successful military conquest is sure to sow the seeds of future difficulty (Tzu 128). In the wake of an all pervasive Dao, all of this striving and personal ambition is unnecessary: “Nothing under heaven can subjugate it. If kings and barons can abide by it, all creatures will arrive as guests to a banquet” (Tzu 133). One of the final verses of the Dao chapter gives what I feel is a great summation of the ways of the Dao:\r\n\r\n1.      The great Tao [sic] floods over, to the left, to the right\r\n\r\n2.      Ten thousand beings live by it, and it does not reject them. Work is accomplished, yet it has no name. It clothes and nourishes ten thousand beings, but does not lord over them.\r\n\r\n3.      Always without desire, it may be named the small; ten thousand beings return to it, yet is does not lord over them, it may be named the great.\r\n\r\n4.      Because it never considers itself great, therefore it can accomplish its greatness (Tzu 137-138).\r\n\r\nNow that the Dao has been properly introduced, the book shifts its focus to the De, or virtue, that may be gained through following the Dao.  The virtuous sage is described as having “...no set mind, he takes the mind of the people as his mind.” This is how the Sage selflessly arrives at the best point of view from which to guide the people according to the De of the Dao. Like the impartial Dao, he is accepting of the good and the evil alike, treating “...them all like children.” This causes the people to “...lift up their eyes and ears...” The good remain so because they have not been interfered with, and the evil become good because they have been accepted and not accused. This is how the Dao cultivates virtue.\r\n\r\nOnce society is operating in tune with the impartial Dao, the principles of non-striving and simplicity again enter the picture. In a virtuous society, education is to be shunned because it makes the people difficult to rule (Tzu 204). Government, too, is meant to be kept “dull” in order to make the people “wholesome” (Tzu 191). The ideally virtuous society is described in the next to last verse of the Dao De Jing:\r\n\r\nLet them enjoy their food, consider their clothing beautiful, be contented with their dwellings, and happy with their customs. The neighbouring [sic] states overlooking one another, the dogs’ barking and the cocks’ crowings [sic] are heard from other states, yet till they are old and dying the people do not visit one another (Tzu 228).\r\n\r\nThis simple but contented lifestyle is to be cultivated by the sage, who again spreads his virtuous ways by simply setting a good example:\r\n\r\nTherefore the sage says: I do not act, hence the people transform themselves; I love tranquility, hence the people are normal by themselves; I have no business, hence the people grow rich by themselves; I have no desire, hence the people are like the uncarved [sic] wood by themselves (Tzu, 190).\r\n\r\nPreserving this simple, virtuous lifestyle was the main reason that the Dao De Jing was written. The book was originally said to be the work of a wise man known as Lao Tzu, who recorded his thoughts circa 500 B.C. In the introduction to his translation of the work, Jonathan Star gives an engaging account of the Dao De Jing’s creation myth:\r\n\r\n…during the time of Confucius (around 500 B.C.) Lao-tsu [sic] practiced <em>Tao</em> [sic] and <em>Te</em> [sic] (The Supreme way and its Expression) and focused his teachings on humility and being nameless. He was the keeper of the royal archives in the state of Chou. After he foresaw that the state would fall into decay, he packed his belongings and decided to leave through the Western gateway. The gatekeeper, Yin-his, seeing that this great sage was about to leave the world said, “Master, you are about to renounce this world, please compose a book for me.” Thereupon the “Old Master” came down from his oxcart, took out his pen and ink, and began to compose a book of two parts, discussing Tao [sic] and Te [sic]. Several hours later, Lao-tsu [sic] handed the finished text of slightly more than five thousand characters to the gatekeeper and then departed toward the West (Star 1).\r\n\r\nThe decay spoken of refers to the fall of the kingdom of Zhou (Chou), and Lao Tzu’s role as its archivist is significant. For centuries, Zhou seems to have been the spiritual center of the various Chinese states. Zhou was considered the last refuge of the cultural traditions of the people’s “founding fathers”. Though it was a small kingdom, its ruler was considered a royal “Son of Heaven” who received tribute from the surrounding larger states in the name of ritual and diplomacy. In Lao Tzu’s time the influence of Zhou was waning as larger states conquered and absorbed other kingdoms (Roberts 10-11). It seems that the book now known as <em>The Dao De Jing</em> may have been Lao Tzu’s (successful) attempt to preserve the wisdom he had acquired through his time in Zhou and his access to its archives.\r\n\r\nThis view had been challenged in the 1920’s and 1930’s by scholars who felt that the work’s characteristics were more in keeping with the “Warring States” period (403-222 B.C.) which followed the “Spring and Autumn” period (722-481 B.C.) in which Lao Tzu lived. Another scholar, D.C. Lau, determined that the work was a compilation that borrowed from earlier sources (Henricks 2). Recently discovered manuscripts may prove that all three of these stories have a measure of truth.\r\n\r\nIn 1973, two complete manuscripts of <em>The Dao De Jing </em>were found in the tomb of the son of an official that was sealed in 168 B.C. The manuscripts themselves date from 200 B.C. and include the complete modern text, however the De portion precedes the Dao portion and there are no chapter divisions and page numbers. The text was found among other important documents on topics such as politics and cosmology. This shows that by 200 B.C. the text was already complete and was revered enough to be included in the tomb of an important citizen.\r\n\r\nThen, in 1993, another manuscript was discovered in a tomb that had been sealed a full century earlier in 300 B.C. The tomb belonged to a royal tutor and <em>The Dao De Jing</em> was again found among other important documents, further illustrating the reverence that was already attached to it (Roberts 4-5)<em>.</em> This earlier text is known as <em>The Guodian Laozi</em> after the location where it was found, and has some interesting characteristics that invite speculation. The text is not complete, and includes only one of the many chapters that discusses the Dao in detail. Likewise, only one of the chapters that describe the “Way of Heaven” is included. These omitted chapters contain many anti-aristocracy sentiments, which is significant. Also, the feminine aspects that are portrayed in the full text are absent in <em>The Guodian Laozi.</em>\r\n\r\nSome have argued that this means that the text was not yet complete, which is a viable possibility. I would like to offer another theory. It is possible that redundant verses were omitted to expedite the instruction of a royal pupil who was undoubtedly studying other lengthy texts at the same time. The anti-aristocracy portions could have been omitted so as not to offend a wealthy patron. And, the more feminine verses could have been omitted so as not to undermine the masculinity of a future sovereign.\r\n\r\nThis angle shows that it is very possible that <em>The Guodian Laozi</em> could be a selection of key verses from an already completed volume. Taking into consideration that the manuscript had already been in use before the tomb was sealed and that it must have been copied from an older source, the text could have been completed as early as 350-400 B.C. Added to this is the fact that <em>The Dao De Jing</em> also would have needed to circulate for quite some time to become revered as a sacred text.\r\n\r\nReinforcing the early date theory are several ancient accounts of Lao Tzu, his preeminent wisdom, and his understanding of the Dao. The story of Lao Tzu’s life and works seems to have existed as a widely known and at times varied oral tradition. There was no controversy about the origins of <em>The Dao De Jing</em> until a certain historian sought to write Lao Tzu’s biography sometime after 255 B.C. and was unable to find a definitive source (Chen, 18).\r\n\r\nStill, there is evidence that <em>The Dao De Jing</em> was modified numerous times for political reasons (Star, 5). Taken as a whole, the evidence seems to indicate that around 500 B.C. Lao Tzu drafted a wisdom text that probably drew from the archives of Zhou that later generations edited for their own purposes. All of this controversy and manipulation demonstrate that even in ancient times <em>The Dao De Jing</em> was a widely read and appreciated work that held a privileged position in Chinese culture.\r\n\r\nIn modern times, <em>The Dao De Jing</em> continues to be contemplated and admired. Jonathan Star considers <em>The Dao De Jing</em> to be a text that must be studied in depth if its true meaning is to be revealed, in order to transcend the view of only one translator. Once he felt that he had grasped its true meaning, he realized that “It was never meant to fully explain the mysteries of the universe, only to allude to them.” Star also says that he “…was moved by the power of its words and the mystical spirit it imparted” (2-3).\r\n\r\nMoss Roberts compares sections of <em>The Dao De Jing </em>to “…paintings of striking detail that compel the gaze but always remain partly out of focus.” He describes the broad range of topics that <em>The Dao De Jing</em> covers as beyond compare in western literature. He also believes that <em>The Dao De Jing</em> shares characteristics with the works of authors such as Lucretius, Gandhi, and even Thoreau (2).\r\n\r\nThe enigmatic style of <em>The Dao De Jing<strong> </strong></em>is one of its main innovations. The text leads the reader to discover their own inner perspective, much like a Rorschach test. It was also popularized during a time that was awash in philosophical treatises, known as the era of “100 Schools of Thought.” <em>The Dao De Jing’s</em> origins in the idealized ways of the waning kingdom of Zhou can be seen as both innovative and typical for its time. This is innovative in that most were turning away from these traditional ways in favor of newer and more aggressive ideologies. This can also be considered typical as the traditional ways espoused in <em>The Dao De Jing</em> formed the backdrop against which these new philosophies were compared.\r\n\r\nDaoism was one of the most prominent schools to emerge from the “100 Schools” period, the other was Confucianism. Confucianism originated with a sage named Confucius, whose thoughts and recommendations were recorded in a book known as <em>The Analects</em>. <em>The Analects of Confucius</em> and <em>The Dao De Jing </em>serve as “…philosophical counterpart[s]” and represent the opposite ends of China’s philosophical culture. While <em>The Dao De Jing </em>is more “reflective”, <em>The Analects</em> can be seen as promoting an “activist” stance (Roberts, 8).\r\n\r\n<em>The Analects </em>document Confucius’ efforts to build a name for himself as a wise teacher. His ultimate goal was to gain a position as an official in some local government so that he could use his position to spread his teachings throughout the land. This blatant ambition could not be further removed from <em>The Dao De Jing’s </em>doctrine of non-action.\r\n\r\nStill, throughout <em>The Analects</em> Confucius speaks of himself as one who pursues the Dao. In the second verse of book one he tries to tease out the specific actions that will make the way flourish, using the context of social roles (47). This demonstrates the real world focus of <em>The Analects</em> versus the spiritual translucence of <em>The Dao De Jing.</em> Later, in the tenth verse of the same book, Confucius is described as seeking information “…through gentleness, benevolence, respectfulness, frugality, and deference” (49).  The overall impression is that Confucius had become familiar with the Way and was attempting to put it into practical terms that could be easily taught and understood.\r\n\r\nEven though many verses of <em>The Analects</em> show a preoccupation with the Way, the two works disagree on many points. Learning and self development are repeatedly stressed as essential. Specific behaviors are also recommended for certain situations. Confucius himself also traveled extensively, rejecting the contented, stationary life recommended in <em>The Dao De Jing</em> (Confucius). <em>The Dao De Jing </em>offered a spiritual counterpoint to the achievement driven teachings of <em>The Analects.</em>\r\n\r\nMy personal reaction to <em>The Dao De Jing</em> is that it is a thought provoking and unique look at life. It was easy to see how in a world without aggressors or competition the concepts that are alluded to would lead to a happy population. The elusive yet descriptive language is truly the work of a master wordsmith and the figurative illustrations give insight even as they prompt the reader to consider their own inner perspective. It is clearly the product of a culture that places great value on spiritual well being.\r\n\r\nFuture generations should know that <em>The Dao De Jing</em> was written to preserve the ways of an idealized era when people took a more peaceful approach to life. Its role as a tranquil refuge in an era of great upheaval should also be remembered, and the transcendent quality of the prose should be available to inspire those in need of respite themselves. <em>The Dao De Jing </em>is without compare, and should remain a part of humanity’s cultural legacy.\r\n\r\n&nbsp;\r\n\r\nWorks Cited:\r\n\r\nChen, Ellen M. \"The Tao Te Ching: An Introduction.\" Introduction. <em>The Tao Te Ching: A New Translation With Commentary</em>. By Lao Tzu. New York: Paragon House, 1989. 3-48. Print.\r\n\r\nConfucius. <em>The Analects of Confucius: Lun Yu</em>. Trans. Chichung Huang. New York: Oxford UP, 1997. Print.\r\n\r\nHenricks, Robert G. \"Introduction.\" Introduction. <em>Lao Tzu\'s Tao Te Ching: A Translation of the  Startling New Documents Found at Guodian</em>. By Lao Tzu. New York: Columbia UP, 2000. 1-22. Print.\r\n\r\nRoberts, Moss. \"Introduction.\" Introduction. <em>Dao De Jing: The Book of the Way</em>. By Laozi. Berkeley [etc.: University of California, 2001. 1-23. Print.\r\n\r\nStar, Jonathan. Introduction. <em>Tao Te Ching: The Definitive Edition</em>. By Lao Tzu. New York: Jeremy P. Tarcher/Putnam, 2001. 1-11. Print.\r\n\r\nTzu, Lao. <em>The Tao Te Ching: A New Translation With Commentary</em>. Trans. Ellen M. Chen. New  York: Paragon House, 1989. Print.','Lao Tzu\'s Dao De Jing','','inherit','open','open','','1137-revision-6','','','2011-05-02 10:46:31','2011-05-02 16:46:31','',1137,'http://jeanatacc.com/2011/?p=1143',0,'revision','',0),(3464,75,'2013-10-14 12:23:16','2013-10-14 18:23:16','<a href=\"http://jeanatacc.com/2011/wp-content/uploads/2013/10/greco.jpg\"><img class=\"alignnone size-medium wp-image-3449\" alt=\"greco\" src=\"http://jeanatacc.com/2011/wp-content/uploads/2013/10/greco-300x265.jpg\" width=\"300\" height=\"265\" /></a> <!--[if gte mso 9]&gt;-->\n\n<!--[if gte mso 9]&gt;-->\n\n<!--[if gte mso 9]&gt;-->\n\n<!--[if gte mso 10]&gt;-->\n<p class=\"MsoHeader\" style=\"text-align: center\" align=\"center\"><a href=\"http://faculty.txwes.edu/csmeller/human-prospect/ProData09/03Biee/BieePICs/5dEurPICs/ElGreco1541/ElGr1595AgGar444.htm\">http://faculty.txwes.edu/csmeller/human-prospect/ProData09/03Biee/BieePICs/5dEurPICs/ElGreco1541/ElGr1595AgGar444.htm</a></p>\n<p class=\"MsoNormal\">                       <span style=\"font-size: 12.0pt;line-height: 115%\">                                                          <strong>Agony in the Garden</strong></span></p>\n<p class=\"MsoNormal\"><span style=\"font-size: 12.0pt;line-height: 115%\">                                                                                    El Greco’s</span></p>\n<p class=\"MsoNormal\"><span style=\"font-size: 12.0pt;line-height: 115%\">The Agony in the Garden was created early 1590’s. </span></p>\n<p class=\"MsoNormal\" style=\"margin-bottom: .0001pt;line-height: 200%\"><span style=\"font-size: 12.0pt;line-height: 200%\">The Painting “Agony in the garden” by El Greco’s is simply a painting that portrays the experiences Christ encounters in trying to negotiate between life and Death in the Garden of Gethsemane seeing the suffering and pains to be subjected to.<!--more--></span></p>\n<p class=\"MsoNormal\" style=\"margin-bottom: .0001pt;line-height: 200%\"><span style=\"font-size: 12.0pt;line-height: 200%\">The historical context and what distinguishes El Greco’s Painting from other contemporaries, people like Titian and others, was that El Greco’s was able to introduced detains contained in all the four Gospel accounts while his contemporaries’ was just only on a single text of the Gospel account and also the . El Greco’ did his work composition both horizontally and vertically, this work above was specifically horizontal one which gives a vivid illustration of Christ Agony in the Garden of Gethsemane.</span></p>\n<p class=\"MsoNormal\" style=\"margin-bottom: .0001pt;line-height: 200%\"><span style=\"font-size: 12.0pt;line-height: 200%\">The Painting work by El Greco’s were automatically different from others, because what were typical in its era was merely an artistic work that has a single Gospel account and that has a vertical form of composition style which was the dominant artistic work in its era but El Greco’s brought a whole new dimensions and style to painting when he introduces both as a horizontal and as a vertical composition to his work, and also the study of pictures and symbols in “Visual Arts” was prevalent in El Greco’s era too, and when comparing to other people’s work “none of the Gospels, for example, states that the angel bore a chalice i.e. the golden cup held by the angel symbolizes the Passion and refers to an allusion to Christ’s words; ‘O my Father, if this cup may not pass away from me, except I drink it, thy will be done’ (Matthew 26:42). Christ, kneeling in prayer in front of a great rock, faces the angel who gives him strength (Luke 22:41, 43). Beneath the angel, seemingly encased in the mist or cloud on which the heavenly messenger kneels, are the sleeping figures of the disciples Peter, James Major, and John (Matt.26:37;Mark 14:33). At the right, in the distance, Judas approaches, leading the guards of the chief priests who will take Christ captive (John 18:3). And the most astonishing risk taking by El Greco’s in his Painting, the most daring is the sense of discontinuous space created by the apparent enclosure of the sleeping disciples within the cloud underneath the angel: the viewer looks through a sort of whirlwind on which the angel is poised and sees Christ’s followers “a stone’s cast” away (Luke 22:41). The swirling oval of mist, which insulates the disciples from the supernatural event that is transpiring, is balanced at the upper right by a fog that is passing over the edge of the rock. The glaring divine light that emanates from above the angel creates unusually brilliant effects on the red robe of Christ; the robe’s sharply faceted planes range in hue from almost white, on his shoulder, to deepest crimson, in the shadows about his left leg” (Page 237, El Greco’s of Toledo, Page 152 of El Greco’s 2003).</span></p>\n<p class=\"MsoNormal\" style=\"margin-bottom: .0001pt;line-height: 200%\"><span style=\"font-size: 12.0pt;line-height: 200%\"><span> </span>El Greco’s work Agony in the Garden, was the most successful artistic work in his era with a clear picture, images visible for a self-explanation to the audience and whoever that cares for the work. </span></p>\n<p class=\"MsoNormal\" style=\"margin-bottom: .0001pt;line-height: 200%\"><span style=\"font-size: 12.0pt;line-height: 200%\">The work of El Greco’s stands out from its peers in the sense that (1). The work was done both as a horizontal and as a vertical composition. (2).The painting is probably the prototype, or at any rates the best Autograph version, of the horizontal type. (3). It draws from all four Gospel accounts. (4). That none of the Gospels, work down by the other artist, for example,<span>  </span>states that the angel bore a chalice but El Greco’s painting did that. (Page 237, El Greco’s of Toledo, Page 152 of El Greco’s 2003). </span></p>\n<p class=\"MsoNormal\" style=\"margin-bottom: .0001pt;line-height: 200%\"><span style=\"font-size: 12.0pt;line-height: 200%\">El Greco’s work was the best in his era because in its painting pattern he was able to incorporate the four Gospel accounts both as a horizontal and as a vertical composition, and also in its painting still El Greco’s introduce an angel bearing a chalice which is uncommon to other of its contemporaries painting work which makes El Greco’s unique. (Page 237, El Greco’s of Toledo) <span> </span></span></p>\n<p class=\"MsoNormal\" style=\"margin-bottom: .0001pt;line-height: 200%\"><span style=\"font-size: 12.0pt;line-height: 200%\">That El Greco’s painting work is still one of the best and successful artist work which a lot of artist had improve upon due to clarity in the images, the illustration of the four Gospel account on a painting, the visual aspect makes it a stand out and most sort of painting, and most important of all is that it is self-explanation such as an “angel holding a golden cup which symbolizes the Passion and refers to an allusion to Christ’s words; ‘O my Father, if this cup may not pass away from me, except I drink it, thy will be done’ (Matthew 26:42)”. (Page 237, El Greco’s of Toledo) </span></p>\n<p class=\"MsoNormal\" style=\"margin-bottom: .0001pt;line-height: 200%\"><span style=\"font-size: 12.0pt;line-height: 200%\">That a Painting work done in the early 1590’s still outstanding till today and had no rival, that the pictures, symbols, visual art is something remarkable, introduction of the four Gospel account in a painting both as an horizontal and as an vertical composition, showing Christ kneeling and praying, and showing an angel carrying a golden cup and others. And El Greco’s brought whole new dimensions to Painting work to past and the present.</span></p>\n<p class=\"MsoNormal\" style=\"margin-bottom: .0001pt;line-height: 200%\"><span style=\"font-size: 12.0pt;line-height: 200%\">Works by such painters as Carpaccio, Bassano, Titian and Tintoretto where each compares to each other’s work with El Greco’s painting was on (1) such as the rock behind Christ, (2) the enclosure of the Apostles in a circle.</span></p>\n<p class=\"MsoNormal\" style=\"margin-bottom: .0001pt;line-height: 200%\"><span style=\"font-size: 12.0pt;line-height: 200%\">The Painting in four Gospel Account, the painting in both as an Horizontal and as an Vertical composition, and the angel holding a golden cup which symbolizes the Passion, and refers to an allusion to Christ’s words, Christ kneeling down etc., and importantly the clarity, visual art, symbols, background of the artist and pictures. </span></p>\n<p class=\"MsoNormal\" style=\"margin-bottom: .0001pt;line-height: 200%\"><span style=\"font-size: 12.0pt;line-height: 200%\"> </span></p>\n<p class=\"MsoNormal\" style=\"margin-bottom: .0001pt;line-height: 200%\"><span style=\"font-size: 12.0pt;line-height: 200%\"><span>                                                                     </span>All Work Cited From:</span></p>\n<p class=\"MsoNormal\" style=\"margin-bottom: .0001pt;line-height: 200%\"><span style=\"font-size: 12.0pt;line-height: 200%\">                                                       1. (El Greco’s of Toledo, Page 237).</span></p>\n<p class=\"MsoNormal\" style=\"margin-bottom: .0001pt;line-height: 200%\"><span style=\"font-size: 12.0pt;line-height: 200%\">                                                       2. (El Greco’s, Page 152 of 2003).</span></p>\n<p class=\"MsoNormal\" style=\"margin-bottom: .0001pt;line-height: 200%\"><span style=\"font-size: 12.0pt;line-height: 200%\">                                                       3. </span><a href=\"http://faculty.txwes.edu/csmeller/human-prospect/ProData09/03Biee/BieePICs/5dEurPICs/ElGreco1541/ElGr1595AgGar444.htm\">http://faculty.txwes.edu/csmeller/human-prospect/ProData09/03Biee/BieePICs/5dEurPICs/ElGreco1541/ElGr1595AgGar444.htm</a></p>\n<p class=\"MsoNormal\" style=\"margin-bottom: .0001pt;line-height: 200%\"><span style=\"font-size: 12.0pt;line-height: 200%\"> </span></p>\n<p class=\"MsoNormal\" style=\"margin-bottom: .0001pt;line-height: 200%\"><span style=\"font-size: 12.0pt;line-height: 200%\"> </span></p>\n<p class=\"MsoNormal\"><span style=\"font-size: 12.0pt;line-height: 115%\"><span> </span></span></p>\n<p class=\"MsoNormal\"><span style=\"font-size: 12.0pt;line-height: 115%\"><span> </span><span> </span><span> </span><span> </span><span> </span><span> </span></span></p>\n<p class=\"MsoNormal\"><span style=\"font-size: 12.0pt;line-height: 115%\"><span> </span></span></p>\n<p class=\"MsoNormal\"><span style=\"font-size: 12.0pt;line-height: 115%\"> </span></p>\n&nbsp;\n\n&nbsp;\n\n&nbsp;\n\n&nbsp;','El Greco\'s: Agony in The Garden','','inherit','open','open','','3407-autosave-v1','','','2013-10-14 12:23:16','2013-10-14 18:23:16','',3407,'http://jeanatacc.com/2011/?p=3464',0,'revision','',0),(1157,37,'2011-05-02 13:35:53','2011-05-02 19:35:53','TCP #4: Nasca culture Geoglyph\r\n\r\nThe Nasca geoplyphs are located in\r\nthe Peruvian coast around 500 kilometers of the capital city of Lima and\r\nrepresent one of greatest archeological mysteries because of their size,\r\nquantity and nature. The main characteristic of the geoglyphs is that they\r\nrepresent a great variety of animals, plants or even imaginary beings, but also\r\nthere are many geometrical figures that are so long to a point that some of\r\nthem are several kilometers long. The figures are believed to be made by the\r\nNasca culture which habitated that part of Peru between 100 to 800 AD\r\n(Haughton). The importance of this discovery is huge because of the complexity\r\nand beauty of the geoglyphs and lines and also because present a window into\r\nthe past. Ancient Civilizations like the Nasca were able to made such elaborate\r\ndesigns by just using the materials they had at their disposal like the soil,\r\nso that their pieces had lasted for so long make the geoglyphs very important.<!--more-->\r\n\r\nDuring the 1920’s when people start\r\nflying over the Peruvian desert people began to notice numerous strange and\r\nhuge pictures that could be seen from the sky and that marked the discovery of\r\none of the great mysteries of Peruvian culture. One important discovery that\r\nhad been made recently was a city located close to the lines called cahuachi,\r\nwhich according to archeologist was build around two thousand years ago. The\r\nmain reason this new city discovery is important because it is providing\r\nmaterial like pottery and techniques they use to preserve paintings in their\r\npottery. Also the city is helping archeologist in understanding the materials\r\nthe Nasca people used in developing the lines and Geoglyphs because the nasca\r\npeople used dry soil of the desert to preserved their bodies and get mummies (Arguedas).\r\n\r\n<a href=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/nazca-astronaut-nc-350.jpg\"><img class=\"aligncenter size-medium wp-image-1170\" src=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/nazca-astronaut-nc-350-300x227.jpg\" alt=\"\" width=\"300\" height=\"227\" /></a>\r\n\r\n<a href=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/Nazca-Lines1.jpg\"></a>\r\n<a href=\"http://www.sacred-destinations.com/peru/nazca-lines\">http://www.sacred-destinations.com/peru/nazca-lines</a>\r\n\r\nThe composition of the lines and\r\ngeoglyphs are quite interesting because of the surface of the territory where\r\nthey are located contains ferrous oxide which allows over time to see the\r\ncontrast of the soil and the drawings. Some of the drawings were made by\r\nremoving the gravel and contours around the pictures in order to make them\r\nappear as is they were in high relief, but others figures were drawn in lower\r\nrelief by using the terrain and soil that over time has allowed the figures to\r\nget a light color and in that way they could be easily seen from the air\r\n(Tavera).\r\n\r\n<a href=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/nazca_lines_invisible.gif\"><img class=\"alignleft size-medium wp-image-1165\" src=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/nazca_lines_invisible-300x274.gif\" alt=\"\" width=\"300\" height=\"274\" /></a>\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n<a href=\"http://www.scienceofstrategy.com/science_of_seeing.htm\">http://www.scienceofstrategy.com/science_of_seeing.htm</a>\r\n\r\nAmong the most famous geoglyphs of\r\nNasca we can count a spider of almost 46 meters, a monkey of 55 meters, a\r\nlizard of 180 meters, and a Pelican of 285 meters. One interesting part about\r\nthe Nasca lines and geoglyphs is that the figures marked important aspects of\r\nlife to the Nasca like astronomical times, for example when summer or winter\r\nstarted which was of extreme importance to this ancient culture because of the\r\ndifferent productive activities necessary to sustain themselves depended on the\r\ntime and season. Also another aspect that is very particular for archeologist\r\nis that this large complexed figures were drawn with such perfection and\r\nharmony that archeologist are baffled with the symmetry and designs especially\r\nof the animal geoglyphs. The main reason that people and archeologist are\r\nsurprised at the symmetry and perfection of the pictures is because it is\r\nwidely known that the Nasca people were not able to fly or have any device to\r\nsee the pictures from above, and in that way they could not see how the\r\npictures really look like because when one is in the ground is not possible to\r\nappreciate the stunning displays and complexity of the pictures  (Aveni).\r\n\r\n<a href=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/nazca-lines2.gif\"><img class=\"aligncenter size-medium wp-image-1168\" src=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/nazca-lines2-279x300.gif\" alt=\"\" width=\"279\" height=\"300\" /></a>\r\n<a href=\"http://www.newsmild.com/nazca-lines/update-news.html\">http://www.newsmild.com/nazca-lines/update-news.html</a>\r\n\r\nThere is one picture that I\r\nconsider extremely important not only for its size and beauty but also for the\r\npurpose it served to the Nasca culture and people is the large bird geoglyph,\r\nwhich is located next to a trapezoid. The Large bird picture is basically a\r\ngeoglyph of a bird that has a very long neck like a snake but the particularity\r\nof this geoglyph is that the beak of the bird points to the way the sun rises\r\nin the morning. The Bird geoglyph is approximately of 300 meters long and 54\r\nmeters wide and many archeologist in Peru and the world consider the bird as\r\nthe announcer of the Inti Raymi which is a celebration conducted by ancient\r\nPeruvians that focus on the adoration of the God Sun (Morrison).\r\n\r\nDuring the period where the Nasca\r\nlines were created the people that habitated the land of what is know as Peru\r\n(present day) were a culture worried about worshiping the Gods and did many\r\nthings to please the Gods. That is why many archeologist believe that the Nasca\r\nlines have a sacred purpose because there are many artifact of the Nasca\r\nculture that show their concern for death and in that way the lines could have\r\nbeen an offering to the Gods and a way to achieve immortality because the lines\r\nand geoglyphs have stood the test of time (Hadingham).\r\n\r\nThe Nasca lines and Geoglyphs are\r\nconsidered as an important discovery because it is very difficult to find other\r\nplace in the world with so many complex and big pictures. The area covered by\r\nthe pictures is of about 200 square miles and the variety of the pictures range\r\nfrom simple drawings to really elaborate pictures. Another aspect why the Nasca\r\nlines and geoglyphs are considered important to this day is that they had\r\nsurvive for so long due to the terrain in which they where made which is very\r\ndry desert. A third point people consider that the figures are important is\r\nbecause it shows that this ancient civilization has some basic mathematical\r\nknowledge because the lines and geoglyphs have been constructed with extreme\r\naccuracy and that could only be done with certain knowledge of mathematics and\r\nproportions, which made the drawings even more amazing because the Nasca\r\nculture did not had a chance to see the pictures from above and see how they\r\nreally look like (Herran).\r\n\r\nThe are some places in the world\r\nthat have some types of geoglyphs and figures drawn in the land like Australia\r\nand also in Chile. For example the Atacama Desert in chile that according to\r\nthe data of archeologist were build later than the Nasca lines and geoglyphs.\r\nThe Nasca lines and Geoglyphs have received more attention due to the\r\ncomplexity of the designs and because of the correlation between the figures\r\nand the Nasca culture which is a culture that Predated the famous Inca Culture\r\nin Peru.\r\n\r\nIn my opinion the Nasca lines are\r\nquiet amazing structures and designs, as a Peruvian I have visited the site on\r\nsome occasions and I can say that once you get into a plane an start seeing\r\nthose pictures from above then you can really appreciate the designs and\r\ncomplexity of the geoglyphs. For me what is more surprising is how this pictures\r\nhad lasted for so long and the size of each geoglyph because one thing is to\r\nlook at them in a picture but I think that in order to fully appreciate the\r\nbeauty of this site you must see it in person. That is why I think the site is\r\nconsidered an archeological world heritage site by the UNESCO organization,\r\nwhich in my opinion makes it critical to preserve it so future generations\r\ncould get to see it.\r\n\r\n<strong> </strong>\r\n\r\n<strong> </strong>\r\n\r\n<strong> </strong>\r\n\r\n<strong> </strong>\r\n\r\n<strong> </strong>\r\n\r\n<strong> </strong>\r\n\r\n<strong> </strong>\r\n\r\n<strong> </strong>\r\n\r\n<strong> </strong>\r\n\r\n<strong> </strong>\r\n\r\n<strong> </strong>\r\n\r\n<strong> </strong>\r\n\r\n<strong> </strong>\r\n\r\n<strong> </strong>\r\n\r\n<strong> </strong>\r\n\r\n<strong>Works Cited</strong>\r\n\r\n-Arguedas, Jose M. Nasca Lines:\r\nLines of Nasca, secrets and Mysteries. 2009\r\n\r\n-Aveni, Anthony. Between the Lines:\r\nthe mystery of the Giant ground drawings of ancient Nasca ,Peru. June 2000.\r\n\r\n-Hadingham, Evan. Lines to the\r\nmountain Gods. Nazca and the Mysteries of Peru. University of Oklahoma Press.\r\n1988.\r\n\r\n-Haughton, Brian. Hidden History:\r\nLost Civilizations, secret knowledge, and Ancient misteries. Career Press. 2007\r\n\r\n-Herran,Eduardo. The Nasca lines:\r\nnew designs, new enigmas. Publisher: Aerocondor.1985\r\n\r\n-Morrison, Tony. The mystery of the\r\nNasca lines.  Pusblisher:Nonesuch\r\nexpeditions Ltd.October 1987\r\n\r\n-Tavera, Lizardo. Arqueologia del\r\nPeru: lineas de Nasca.\r\n\r\n<a href=\"http://www.arqueologiadelperu.com.ar/l-nasca.htm\">http://www.arqueologiadelperu.com.ar/l-nasca.htm</a>\r\n\r\n&nbsp;','The Nasca Geoglyphs','','publish','open','open','','the-nasca-geoglyphs','','','2011-05-02 19:26:22','2011-05-03 01:26:22','',0,'http://jeanatacc.com/2011/?p=1157',0,'post','',12),(1159,31,'2011-05-02 13:31:43','2011-05-02 19:31:43','<img class=\"alignnone\" src=\"http://nativeamericanencyclopedia.com/wp-content/uploads/2011/01/cherokee-indian-dance.jpg\" alt=\"\" width=\"400\" height=\"283\" />\r\n\r\n<a href=\"http://nativeamericanencyclopedia.com/wp-content/uploads/2011/01/cherokee-indian-dance.jpg\">http://nativeamericanencyclopedia.com/wp-content/uploads/2011/01/cherokee-indian-dance.jpg</a>\r\n\r\nEvery culture has a unique creation story. Creation Myths, “illustrate the many ways  that people have traditionally explained the origin of the earth and its life.” (Railsback) Many very and the Cherokee nation’ creation story is no exception.  They expressed very original ideas to the creation of earth and a unique perspective to how the land was formed.\r\n\r\n<!--more-->\r\n\r\nThe Cherokee Creation Myth has an unknown author and time of origin because most of these Native American stories where told through word of mouth or through totem- poles. David of the eagle clan, in Washington State, expresses, “A totem pole is a way to pass on legends and stories from one generation to another. It\'s like a library for a tribe!” David’s father is a woodcarving artist. I feel that the Cherokee creation Myths are important to the Cherokee culture because so much of their beliefs and culture derive from these creation myths. (Hoyt-Goldsmith) It’s important to humanity to preserve these stories and culture so they aren’t forgotten to history. The Native American population is dwindling in today’s world and they quickly have to give up their traditions to keep up with today’s world. These creation stories give great incite to Native American relics like totem poles and unless these stories are preserved this understanding of their culture may die with it.\r\n\r\nThe Cherokees believed that in the beginning the earth was covered in water and living creatures lived “above the rainbows”, where it was very crowded. Water beetle dove down under the water and brought back a small piece of mud to the surface. Magically the mud spreads across the earth and someone powerful fastens it to the sky ceiling with rope. In the beginning the land was flat moist. Grandfather buzzard was sent down to find if the land was hardening. When buzzard got tired he flapped his wings and made mountains and valleys through Cherokee country. When the land dried it was dark and so the animals invited sun to down. They gave sun a road to follow and showed him to go east and west, but it became too hot because sun was too close to earth.  Crawfish had his back sticking out from a stream and got burned and it soiled his meat forever. The sun was moved up higher. Someone Powerful asked all living things to stay up for 7 days most couldn’t, but cedar, pine , holly, and laurel; they were granted the ability to not lose there “hair” in the winter and that’s why they are green all the time. On the seventh day man was created and his sister. Man poked a fish at his sister and gave birth every 7 days, but this changed because humans where increasing too quickly and so woman was given the ability to reproduce once a year.  (Legend)\r\n\r\nThere are variations to the creation story for example one variation on the height of the sun from the earth is that “The conjurers put the sun another hand-breadth higher in the air, but it was still too hot. They raised it another time, and another, until it was seven handbreadths high and just under the sky arch. Then it was right, and they left it so. This is why the conjurers call the highest place Gûlkwâ\'gine Di\'gälûñ\'lätiyûñ\', \"the seventh height,\" because it is seven hand-breadths above the earth.” (How) In the Cherokee nation publication they claim, “They pushed him up (sun) as high as a man, but it was still too hot. So they pushed him farther, but it wasn\'t far enough. They tried four times, and when they had Sun up to the height of four men, he was just hot enough. Everyone was satisfied, so they left him there.”(Legend)  The reason there are many variations to the story is that these tales where told through word of mouth.  However, the characters like grandfather buzzard and crawfish generally stay the same in the variation of these stories.\r\n\r\nThrough different creation stories there are many different points that are touched on to explain our earth. As Delahoyde and Hughes explain “, for comparative mythological consideration, gauge a series of creation stories according to how stable they portray the world. For example, if Genesis has the void, or chaos, preceding God\'s separations and divisions into order, then what deep-rooted Western cultural fear is being expressed? In the Cherokee story, the sky vault is made of \"solid rock,\" so that\'s reassuring; yet those cords won\'t last forever. Always note how precarious a culture\'s cosmos is.” (Delahoyde) Delahoyde explain that both the Genesis and the Cherokee creation stories show a fear of earth’s delicate balance. Both stories predict an end to earth.\r\n\r\nIt’s common for creation stories to predict an end. It’s also common for creation stories to come up with an explanation for earth’s naturally occurring elements.  In Genesis and the Cherokee stories both touch on the duration of seven days. Seven days represent the seven days in a week, although in the Book of Genesis God made the world in six days and declares the seventh day a holy day. In the story of the Cherokee’s all the living things where told to stay awake for seven days, and this tale is celebrated in Cherokee tradition by fasting (Legend), while Christian celebrate Sunday as a holy day.\r\n\r\nThe Cherokee creation story is unique because it explains how crawfish meat is spoiled. This is very interesting because it could be a direct relation to allergies or even preparing crawfish poorly. The Cherokee people probably didn’t know how to prepare crawfish properly and got sick off the crawfish meat. Crawfish have to either have their intestines cleaned out to get rid of bacteria that live in their digestive tract, or they have to be boiled. The Cherokee people probably didn’t have the knowledge, and declared the meat spoiled by sunburn in their creation myths to explain why they do not eat crawfish and/or why it makes them sick.\r\n\r\nI feel it’s important to preserve the creation stories because so much of the Cherokee culture derives from these stories. For many of years these stories were the answers to their questions about the world. Their entire lives revolved around these traditions that were passed down from word of mouth. Without the conservation of these stories future generations to come will not know the Native American perspective of their culture and only understand the westernized version of the Native Americans.\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\nWorks Cited\r\n\r\nRailsback, Bruce. \"Creation Stories.\" <em>Welcome to the University of Georgia, Geology Department</em>. Web. 26 Apr. 2011. &lt;http://www.gly.uga.edu/railsback/CS/CSPreface.html&gt;.\r\n\r\nHoyt-Goldsmith, Diane, and Lawrence Migdale. \"Totem pole.\" <em>Cricket</em> 20.10 (1993): 11. <em>MasterFILE Premier</em>. EBSCO. Web. 26 Apr. 2011.\r\n\r\n\"Legend of the Cherokee Creation.\" <em>Cherokee NC Eastern Band of Cherokee Indians in North Carolina</em>. Cherokee, North Carolina, 2010. Web. 02 May 2011. &lt;http://www.cherokee-nc.com/index.php?page=97&gt;.\r\n\r\n\"How the World Was Made.\" <em>Indian Legends</em>. 13 May 2003. Web. 02 May 2011. &lt;http://www.indianlegend.com/cherokee/cherokee_001.htm&gt;.\r\n\r\nDelahoyde, Michael, and Hughes. \"Cherokee Creation Myth.\" <em>Washington State University - Pullman, Washington</em>. Washington State University. Web. 02 May 2011. &lt;http://www.wsu.edu/~delahoyd/creation.cherokee.html&gt;.\r\n\r\n&nbsp;','Cherokee Creation Myth','','publish','open','open','','cherokee-creation-myth','','','2011-05-02 13:31:43','2011-05-02 19:31:43','',0,'http://jeanatacc.com/2011/?p=1159',0,'post','',14),(1160,16,'2011-05-02 13:32:33','2011-05-02 19:32:33','<a href=\"http://jeanatacc.com/2011/wp-content/uploads/2011/04/cortes8.jpg\"><img class=\"size-medium wp-image-1087 alignleft\" src=\"http://jeanatacc.com/2011/wp-content/uploads/2011/04/cortes8-196x300.jpg\" alt=\"\" width=\"196\" height=\"300\" /></a>The Letters from Mexico written by Cortes to the King and Queen of Spain, offer a glimpse of the time of the Spanish conquistadors and the exploration of the New World during the early 1500s. These letters describe the culture of the indigenous civilization, the Aztecs, their ancient city, their culture, and their way of life before the destruction of the ancient civilization, illustrating the clashing between two different cultures, and illustrate a very important perspective of the events in Spanish exploration of the New World through one of the most important figures in history.\r\n\r\n<!--more-->Hernan Cortes was born 1485 into a noble family in Medellin, Spain. He studied law in Salamanca, ran away when he was nineteen, and entered the military under Diego Velazquez. He died 1547 (\"Cortés, Hernán\"). Cortes is the most famous conquistador in history known for being mistaken as a deity by the natives, having toppled the great city of Technochtitlan, and facilitated the fall of the Aztec Empire (\"conquistadores\").  During his travels in the New World, Cortes had contact with the various Native inhabitants and the Aztec people writing reports or letters to the King and Queen of Spain explaining various situations and events that happened. Like many notable works during this era, Cortes’ letters described the native peoples explaining in great detail about their wealth, “harmony,” culture, and civilization. Like other conqueror of any nation, he views the Natives as barbaric and uncivilized: an attitude that is often illustrated within his letters.\r\n\r\n&nbsp;\r\n\r\nThe letters that Cortes wrote also give great insight into what the Conquistadors at the time were thinking of the Natives. One thing that sets the letters apart from other “works” is that it offers a conqueror’s perspective on history. Despite his notions of the natives, he still provides a very detailed account of what their culture, rich descriptions, praise, and even admiration towards the Natives to the point where he would compare them to Christian or Islamic nations. In one of his letters, he marvels at the structure and of the city: “There are in the city many large and beautiful houses, and the reason for this is that all the chiefs of the land, who are Montezuma\'s vassals, have houses in the city and live there for part of the year; and in addition there are many rich citizens who likewise have very good houses. All these houses have very large and very good rooms and also very pleasant gardens of various sorts of flowers both on the upper and lower floors” (Fiero), illustrating his awe at what the Aztecs achieved.\r\n\r\n&nbsp;\r\n\r\nAnother comparable work regarding the Natives and the New World is “A Short Account of the Destruction of the Indies” by Bartolome De Las Casas, a monk and philanthropist who objected against Spanish conquest in defense of the Natives, having witnessed their subjugation. His work provides a point of view that is different, completely opposite of the conqueror’s perspective. In his work, he focuses much on cruelty done to the Natives by the Spanish. His work also gain considerable influence and advocated for more humane policies regarding the Natives.\r\n\r\n&nbsp;\r\n\r\nCortes’ letters were mainly received by his superiors and the King and Queen of Spain. He sent five long dispatches to the King describing his conquest. His fourth and fifth letters were not published until the nineteenth century (Angel) possibly because they were the least exciting of the five letters. The rest of the letters were quickly known throughout Europe and were translated into Latin, Italian, and German. They were published around 1522 to 1532 (Angel). Back then, the European civilizations where curious about the New World and its inhabitants and Cortes’ letters provided them a glimpse, albeit, a biased view, of the Natives and the New World. Many are still fascinated by ancient Native American civilizations. However, the letters of Cortes and many other works of the like are not as well known to the average citizen.  Yet, the fact that his writings are still studied and being published in books up to today represent that his writings still hold much value and relevance in today’s world, for it could be said that it is Cortes’ letters that paved the way for European opportunity (Angel). It was Cortes and his conquest of Mexico that allowed for the influx of wealth being poured into Spain and the rest of Europe. The discovery of the New World brought many new and interesting trades, foods, crops, and spices. At the same time, it meant massive death by common diseases brought over by the settlers (John), the destruction of their culture, the forced conversion of Christianity imposed upon them, and the enslavement of the indigenous people. In fact, the first fifty years of contact almost killed the whole native population and other densely populated areas.\r\n\r\n&nbsp;\r\n\r\nPersonally, I was intrigued that Cortes found many similarities between his culture and the Natives to the point where he compares the great city of Technochtitlan to the Spanish city of Seville. Yet, he still finds one fault that lead to a great divide between the Natives and himself, leading onward to a culture clash, which unfolded into the mass extermination of the Natives and the elimination of their way of life: the fact that they were polytheistic and were not of the same religion as Cortes. Because of this fact, he continued to view the Natives as barbaric people who need to be brought the knowledge of God: “I will say only that these people live almost like those in Spain, and in as much harmony and order as there, and considering that they are barbarous and so far from the knowledge of God and cut off from all civilized nations, it is truly remarkable to see what they have achieved in all things” (Fiero). Although Cortes believed that the Natives needed to be Christian or Catholic, religion and beliefs were not the only reason why Cortes wanted to conquer the New World, one should note that there was wealth to be had by doing so. From a much broader perspective, economic interest also played a  major role in the conquest.\r\n\r\n&nbsp;\r\n\r\nAlthough Cortes’ actions facilitated the growth of wealth into Europe’s economy and provided great detail of what was once the Aztec Empire before its fall, offering a perspective of the events during his conquest, much that could be learned from the Aztecs have been lost. Generations should look back at it and learn one of the most important lessons that is still very relevant in today’s world. As illustrated in Cortes’ letters, culture clashes happen when people are not able to be able to think beyond the context of their own culture, thus creating conflict. Cortes had no doubts in his belief of the superiority of the Christian faith and did what he believed was what should be done in his understanding of it, which was to conquer for “God, king, and country” no matter what it meant (Angel). In the end, Technochtitlan was leveled to the ground. All the gold on the structures of the city were melted down and sent to Spain.  The Natives lost much of their identity and forgotten many of the great achievements that they had, and experienced and generations of conflict. Many of what the Aztecs valued, ancient knowledge, and what future generations could also benefit from their achievements have been destroyed, lost in time.\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n<p style=\"text-align: center\">WORKS CITED</p>\r\n&nbsp;\r\n\r\nAngel Delgado Gómez \"Cortés, Fernando\" The Oxford Encyclopedia of Mesoamerican\r\n\r\nCultures. Ed. Davíd Carrasco. Oxford University Press, 2006.  Austin Community College. 25 April 2011 &lt;http://www.oxfordreference.com.lsproxy.austincc.edu/views/ENTRY.html?subview=Main&amp;entry=t221.e151&gt;\r\n\r\n\"conquistadores\"  A Dictionary of World History. Oxford University Press, 2000. Oxford\r\n\r\nReference Online. Oxford University Press.  Austin Community College.  25 April 2011&lt;http://www.oxfordreference.com.lsproxy.austincc.edu/views/ENTRY.html?subview=Main&amp;entry=t48.e917&gt;\r\n\r\n\"Cortés, Hernán\"  The Oxford Dictionary of the Renaissance. Gordon Campbell. Oxford\r\n\r\nUniversity Press, 2003.  Austin Community College.  25 April 2011 &lt;http://www.oxfordreference.com.lsproxy.austincc.edu/views/ENTRY.html?subview=Main&amp;entry=t175.e963&gt;\r\n\r\nJohn M. D. Pohl, Michael E. Smith, Deborah L. Nichols \"Aztec Civilization\"   <em>The Oxford </em>\r\n\r\n<em>Companion to Archaeology</em>. Brian M. Fagan, ed., Oxford University Press 1996. <em>Oxford Reference Online</em>. Oxford University Press. Austin Community College. 25 April 2011 &lt;http://www.oxfordreference.com/views/ENTRY.html?subview=Main&amp;entry=t136.e0043-s0004&gt;\r\n\r\n&nbsp;','Cortes\' Letters from Mexico','','inherit','open','open','','1086-autosave','','','2011-05-02 13:32:33','2011-05-02 19:32:33','',1086,'http://jeanatacc.com/2011/?p=1160',0,'revision','',0),(1161,31,'2011-05-02 13:27:49','2011-05-02 19:27:49','Every culture has a unique creation story. Creation Myths, “illustrate the many ways  that people have t\n\n<img class=\"alignleft\" src=\"http://nativeamericanencyclopedia.com/wp-content/uploads/2011/01/cherokee-indian-dance.jpg\" alt=\"\" width=\"400\" height=\"283\" />\n\nraditionally explained the origin of the earth and its life.” (Railsback) Many very and the Cherokee nation’ creation story is no exception.  They expressed very original ideas to the creation of earth and a unique perspective to how the land was formed.<!--more-->\n\nThe Cherokee Creation Myth has an unknown author and time of origin because most of these Native American stories where told through word of mouth or through totem- poles. David of the eagle clan, in Washington State, expresses, “A totem pole is a way to pass on legends and stories from one generation to another. It\'s like a library for a tribe!” David’s father is a woodcarving artist. I feel that the Cherokee creation Myths are important to the Cherokee culture because so much of their beliefs and culture derive from these creation myths. (Hoyt-Goldsmith) It’s important to humanity to preserve these stories and culture so they aren’t forgotten to history. The Native American population is dwindling in today’s world and they quickly have to give up their traditions to keep up with today’s world. These creation stories give great incite to Native American relics like totem poles and unless these stories are preserved this understanding of their culture may die with it.\n\nThe Cherokees believed that in the beginning the earth was covered in water and living creatures lived “above the rainbows”, where it was very crowded. Water beetle dove down under the water and brought back a small piece of mud to the surface. Magically the mud spreads across the earth and someone powerful fastens it to the sky ceiling with rope. In the beginning the land was flat moist. Grandfather buzzard was sent down to find if the land was hardening. When buzzard got tired he flapped his wings and made mountains and valleys through Cherokee country. When the land dried it was dark and so the animals invited sun to down. They gave sun a road to follow and showed him to go east and west, but it became too hot because sun was too close to earth.  Crawfish had his back sticking out from a stream and got burned and it soiled his meat forever. The sun was moved up higher. Someone Powerful asked all living things to stay up for 7 days most couldn’t, but cedar, pine , holly, and laurel; they were granted the ability to not lose there “hair” in the winter and that’s why they are green all the time. On the seventh day man was created and his sister. Man poked a fish at his sister and gave birth every 7 days, but this changed because humans where increasing too quickly and so woman was given the ability to reproduce once a year.  (Legend)\n\nThere are variations to the creation story for example one variation on the height of the sun from the earth is that “The conjurers put the sun another hand-breadth higher in the air, but it was still too hot. They raised it another time, and another, until it was seven handbreadths high and just under the sky arch. Then it was right, and they left it so. This is why the conjurers call the highest place Gûlkwâ\'gine Di\'gälûñ\'lätiyûñ\', \"the seventh height,\" because it is seven hand-breadths above the earth.” (How) In the Cherokee nation publication they claim, “They pushed him up (sun) as high as a man, but it was still too hot. So they pushed him farther, but it wasn\'t far enough. They tried four times, and when they had Sun up to the height of four men, he was just hot enough. Everyone was satisfied, so they left him there.”(Legend)  The reason there are many variations to the story is that these tales where told through word of mouth.  However, the characters like grandfather buzzard and crawfish generally stay the same in the variation of these stories.\n\nThrough different creation stories there are many different points that are touched on to explain our earth. As Delahoyde and Hughes explain “, for comparative mythological consideration, gauge a series of creation stories according to how stable they portray the world. For example, if Genesis has the void, or chaos, preceding God\'s separations and divisions into order, then what deep-rooted Western cultural fear is being expressed? In the Cherokee story, the sky vault is made of \"solid rock,\" so that\'s reassuring; yet those cords won\'t last forever. Always note how precarious a culture\'s cosmos is.” (Delahoyde) Delahoyde explain that both the Genesis and the Cherokee creation stories show a fear of earth’s delicate balance. Both stories predict an end to earth.\n\nIt’s common for creation stories to predict an end. It’s also common for creation stories to come up with an explanation for earth’s naturally occurring elements.  In Genesis and the Cherokee stories both touch on the duration of seven days. Seven days represent the seven days in a week, although in the Book of Genesis God made the world in six days and declares the seventh day a holy day. In the story of the Cherokee’s all the living things where told to stay awake for seven days, and this tale is celebrated in Cherokee tradition by fasting (Legend), while Christian celebrate Sunday as a holy day.\n\nThe Cherokee creation story is unique because it explains how crawfish meat is spoiled. This is very interesting because it could be a direct relation to allergies or even preparing crawfish poorly. The Cherokee people probably didn’t know how to prepare crawfish properly and got sick off the crawfish meat. Crawfish have to either have their intestines cleaned out to get rid of bacteria that live in their digestive tract, or they have to be boiled. The Cherokee people probably didn’t have the knowledge, and declared the meat spoiled by sunburn in their creation myths to explain why they do not eat crawfish and/or why it makes them sick.\n\nI feel it’s important to preserve the creation stories because so much of the Cherokee culture derives from these stories. For many of years these stories were the answers to their questions about the world. Their entire lives revolved around these traditions that were passed down from word of mouth. Without the conservation of these stories future generations to come will not know the Native American perspective of their culture and only understand the westernized version of the Native Americans.\n\n&nbsp;\n\n&nbsp;\n\n&nbsp;\n\nWorks Cited\n\nRailsback, Bruce. \"Creation Stories.\" <em>Welcome to the University of Georgia, Geology Department</em>. Web. 26 Apr. 2011. &lt;http://www.gly.uga.edu/railsback/CS/CSPreface.html&gt;.\n\nHoyt-Goldsmith, Diane, and Lawrence Migdale. \"Totem pole.\" <em>Cricket</em> 20.10 (1993): 11. <em>MasterFILE Premier</em>. EBSCO. Web. 26 Apr. 2011.\n\n\"Legend of the Cherokee Creation.\" <em>Cherokee NC Eastern Band of Cherokee Indians in North Carolina</em>. Cherokee, North Carolina, 2010. Web. 02 May 2011. &lt;http://www.cherokee-nc.com/index.php?page=97&gt;.\n\n\"How the World Was Made.\" <em>Indian Legends</em>. 13 May 2003. Web. 02 May 2011. &lt;http://www.indianlegend.com/cherokee/cherokee_001.htm&gt;.\n\nDelahoyde, Michael, and Hughes. \"Cherokee Creation Myth.\" <em>Washington State University - Pullman, Washington</em>. Washington State University. Web. 02 May 2011. &lt;http://www.wsu.edu/~delahoyd/creation.cherokee.html&gt;.\n\n&nbsp;','Cherokee Creation Myth','','inherit','open','open','','1159-revision','','','2011-05-02 13:27:49','2011-05-02 19:27:49','',1159,'http://jeanatacc.com/2011/?p=1161',0,'revision','',0),(1162,37,'2011-05-02 13:28:45','2011-05-02 19:28:45','','Nazca-Lines1','','inherit','open','open','','nazca-lines1','','','2011-05-02 13:28:45','2011-05-02 19:28:45','',1157,'http://jeanatacc.com/2011/wp-content/uploads/2011/05/Nazca-Lines1.jpg',0,'attachment','image/jpeg',0),(1163,16,'2011-04-25 13:41:23','2011-04-25 19:41:23','<a href=\"http://jeanatacc.com/2011/wp-content/uploads/2011/04/cortes8.jpg\"><img class=\"size-medium wp-image-1087 alignleft\" src=\"http://jeanatacc.com/2011/wp-content/uploads/2011/04/cortes8-196x300.jpg\" alt=\"\" width=\"196\" height=\"300\" /></a>The Letters from Mexico written by Cortes to the King and Queen of Spain, offer a glimpse of the time of the Spanish conquistadors and the exploration of the New World during the early 1500s. These letters describe the culture of the indigenous civilization, the Aztecs, their ancient city, their culture, and their way of life before the destruction of the ancient civilization, illustrating the clashing between two different cultures, and illustrate a very important perspective of the events in Spanish exploration of the New World through one of the most important figures in history.\r\n\r\n<!--more-->Hernan Cortes was born 1485 into a noble family in Medellin, Spain. He studied law in Salamanca, ran away when he was nineteen, and entered the military under Diego Velazquez. He died 1547 (\"Cortés, Hernán\"). Cortes is the most famous conquistador in history known for being mistaken as a deity by the natives, having toppled the great city of Technochtitlan, and facilitated the fall of the Aztec Empire (\"conquistadores\").  During his travels in the New World, Cortes had contact with the various Native inhabitants and the Aztec people writing reports or letters to the King and Queen of Spain explaining various situations and events that happened. Like many notable works during this era, Cortes’ letters described the native peoples explaining in great detail about their wealth, “harmony,” culture, and civilization. Like other conqueror of any nation, he views the Natives as barbaric and uncivilized: an attitude that is often illustrated within his letters.\r\n\r\n&nbsp;\r\n\r\nThe letters that Cortes wrote also give great insight into what the Conquistadors at the time were thinking of the Natives. One thing that sets the letters apart from other “works” is that it offers a conqueror’s perspective on history. Despite his notions of the natives, he still provides a very detailed account of what their culture, rich descriptions, praise, and even admiration towards the Natives to the point where he would compare them to Christian or Islamic nations. In one of his letters, he marvels at the structure and of the city: “There are in the city many large and beautiful houses, and the reason for this is that all the chiefs of the land, who are Montezuma\'s vassals, have houses in the city and live there for part of the year; and in addition there are many rich citizens who likewise have very good houses. All these houses have very large and very good rooms and also very pleasant gardens of various sorts of flowers both on the upper and lower floors” (Fiero), illustrating his awe at what the Aztecs achieved.\r\n\r\n&nbsp;\r\n\r\nAnother comparable work regarding the Natives and the New World is “A Short Account of the Destruction of the Indies” by Bartolome De Las Casas, a monk and philanthropist who objected against Spanish conquest in defense of the Natives, having witnessed their subjugation. His work provides a point of view that is different, completely opposite of the conqueror’s perspective. In his work, he focuses much on cruelty done to the Natives by the Spanish. His work also gain considerable influence and advocated for more humane policies regarding the Natives.\r\n\r\n&nbsp;\r\n\r\nCortes’ letters were mainly received by his superiors and the King and Queen of Spain. He sent five long dispatches to the King describing his conquest. His fourth and fifth letters were not published until the nineteenth century (Angel) possibly because they were the least exciting of the five letters. The rest of the letters were quickly known throughout Europe and were translated into Latin, Italian, and German. They were published around 1522 to 1532 (Angel). Back then, the European civilizations where curious about the New World and its inhabitants and Cortes’ letters provided them a glimpse, albeit, a biased view, of the Natives and the New World. Many are still fascinated by ancient Native American civilizations. However, the letters of Cortes and many other works of the like are not as well known to the average citizen.  Yet, the fact that his writings are still studied and being published in books up to today represent that his writings still hold much value and relevance in today’s world, for it could be said that it is Cortes’ letters that paved the way for European opportunity (Angel). It was Cortes and his conquest of Mexico that allowed for the influx of wealth being poured into Spain and the rest of Europe. The discovery of the New World brought many new and interesting trades, foods, crops, and spices. At the same time, it meant massive death by common diseases brought over by the settlers (John), the destruction of their culture, the forced conversion of Christianity imposed upon them, and the enslavement of the indigenous people. In fact, the first fifty years of contact almost killed the whole native population and other densely populated areas.\r\n\r\n&nbsp;\r\n\r\nPersonally, I was intrigued that Cortes found many similarities between his culture and the Natives to the point where he compares the great city of Technochtitlan to the Spanish city of Seville. Yet, he still finds one fault that lead to a great divide between the Natives and himself, leading onward to a culture clash, which unfolded into the mass extermination of the Natives and the elimination of their way of life: the fact that they were polytheistic and were not of the same religion as Cortes. Because of this fact, he continued to view the Natives as barbaric people who need to be brought the knowledge of God: “I will say only that these people live almost like those in Spain, and in as much harmony and order as there, and considering that they are barbarous and so far from the knowledge of God and cut off from all civilized nations, it is truly remarkable to see what they have achieved in all things” (Fiero).\r\n\r\n&nbsp;\r\n\r\nAlthough Cortes’ actions facilitated the growth of wealth into Europe’s economy and provided great detail of what was once the Aztec Empire before its fall future, offering a perspective of the events during his conquest, much that could be learned from the Aztecs have been lost. Generations should look back at it and learn one of the most important lessons that is still very relevant in today’s world. As illustrated in Cortes’ letters, culture clashes happen when people are not able to be able to think beyond the context of their own culture, thus creating conflict. Cortes had no doubts in his belief of the superiority of the Christian faith and did what he believed was what should be done in his understanding of it, which was to conquer for “God, king, and country” no matter what it meant (Angel). In the end, Technochtitlan was leveled to the ground. All the gold on the structures of the city were melted down and sent to Spain.  The Natives lost much of their identity and forgotten many of the great achievements that they had, and experienced and generations of conflict. Many of what the Aztecs valued, ancient knowledge, and what future generations could also benefit from their achievements have been destroyed, lost in time.\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n<p style=\"text-align: center\">WORKS CITED</p>\r\n&nbsp;\r\n\r\nAngel Delgado Gómez \"Cortés, Fernando\" The Oxford Encyclopedia of Mesoamerican\r\n\r\nCultures. Ed. Davíd Carrasco. Oxford University Press, 2006.  Austin Community College. 25 April 2011 &lt;http://www.oxfordreference.com.lsproxy.austincc.edu/views/ENTRY.html?subview=Main&amp;entry=t221.e151&gt;\r\n\r\n\"conquistadores\"  A Dictionary of World History. Oxford University Press, 2000. Oxford\r\n\r\nReference Online. Oxford University Press.  Austin Community College.  25 April 2011&lt;http://www.oxfordreference.com.lsproxy.austincc.edu/views/ENTRY.html?subview=Main&amp;entry=t48.e917&gt;\r\n\r\n\"Cortés, Hernán\"  The Oxford Dictionary of the Renaissance. Gordon Campbell. Oxford\r\n\r\nUniversity Press, 2003.  Austin Community College.  25 April 2011 &lt;http://www.oxfordreference.com.lsproxy.austincc.edu/views/ENTRY.html?subview=Main&amp;entry=t175.e963&gt;\r\n\r\nJohn M. D. Pohl, Michael E. Smith, Deborah L. Nichols \"Aztec Civilization\"   <em>The Oxford </em>\r\n\r\n<em>Companion to Archaeology</em>. Brian M. Fagan, ed., Oxford University Press 1996. <em>Oxford Reference Online</em>. Oxford University Press. Austin Community College. 25 April 2011 &lt;http://www.oxfordreference.com/views/ENTRY.html?subview=Main&amp;entry=t136.e0043-s0004&gt;\r\n\r\n&nbsp;','Cortes\' Letters from Mexico','','inherit','open','open','','1086-revision-6','','','2011-04-25 13:41:23','2011-04-25 19:41:23','',1086,'http://jeanatacc.com/2011/?p=1163',0,'revision','',0),(1164,31,'2011-05-02 13:28:34','2011-05-02 19:28:34','Every culture has a unique creation story. Creation Myths, “illustrate the many ways  that people have t\r\n\r\n<img class=\"alignleft\" src=\"http://nativeamericanencyclopedia.com/wp-content/uploads/2011/01/cherokee-indian-dance.jpg\" alt=\"\" width=\"400\" height=\"283\" />\r\n\r\nraditionally explained the origin of the earth and its life.” (Railsback) Many very and the Cherokee nation’ creation story is no exception.  They expressed very original ideas to the creation of earth and a unique perspective to how the land was formed.<!--more-->\r\n\r\nThe Cherokee Creation Myth has an unknown author and time of origin because most of these Native American stories where told through word of mouth or through totem- poles. David of the eagle clan, in Washington State, expresses, “A totem pole is a way to pass on legends and stories from one generation to another. It\'s like a library for a tribe!” David’s father is a woodcarving artist. I feel that the Cherokee creation Myths are important to the Cherokee culture because so much of their beliefs and culture derive from these creation myths. (Hoyt-Goldsmith) It’s important to humanity to preserve these stories and culture so they aren’t forgotten to history. The Native American population is dwindling in today’s world and they quickly have to give up their traditions to keep up with today’s world. These creation stories give great incite to Native American relics like totem poles and unless these stories are preserved this understanding of their culture may die with it.\r\n\r\nThe Cherokees believed that in the beginning the earth was covered in water and living creatures lived “above the rainbows”, where it was very crowded. Water beetle dove down under the water and brought back a small piece of mud to the surface. Magically the mud spreads across the earth and someone powerful fastens it to the sky ceiling with rope. In the beginning the land was flat moist. Grandfather buzzard was sent down to find if the land was hardening. When buzzard got tired he flapped his wings and made mountains and valleys through Cherokee country. When the land dried it was dark and so the animals invited sun to down. They gave sun a road to follow and showed him to go east and west, but it became too hot because sun was too close to earth.  Crawfish had his back sticking out from a stream and got burned and it soiled his meat forever. The sun was moved up higher. Someone Powerful asked all living things to stay up for 7 days most couldn’t, but cedar, pine , holly, and laurel; they were granted the ability to not lose there “hair” in the winter and that’s why they are green all the time. On the seventh day man was created and his sister. Man poked a fish at his sister and gave birth every 7 days, but this changed because humans where increasing too quickly and so woman was given the ability to reproduce once a year.  (Legend)\r\n\r\nThere are variations to the creation story for example one variation on the height of the sun from the earth is that “The conjurers put the sun another hand-breadth higher in the air, but it was still too hot. They raised it another time, and another, until it was seven handbreadths high and just under the sky arch. Then it was right, and they left it so. This is why the conjurers call the highest place Gûlkwâ\'gine Di\'gälûñ\'lätiyûñ\', \"the seventh height,\" because it is seven hand-breadths above the earth.” (How) In the Cherokee nation publication they claim, “They pushed him up (sun) as high as a man, but it was still too hot. So they pushed him farther, but it wasn\'t far enough. They tried four times, and when they had Sun up to the height of four men, he was just hot enough. Everyone was satisfied, so they left him there.”(Legend)  The reason there are many variations to the story is that these tales where told through word of mouth.  However, the characters like grandfather buzzard and crawfish generally stay the same in the variation of these stories.\r\n\r\nThrough different creation stories there are many different points that are touched on to explain our earth. As Delahoyde and Hughes explain “, for comparative mythological consideration, gauge a series of creation stories according to how stable they portray the world. For example, if Genesis has the void, or chaos, preceding God\'s separations and divisions into order, then what deep-rooted Western cultural fear is being expressed? In the Cherokee story, the sky vault is made of \"solid rock,\" so that\'s reassuring; yet those cords won\'t last forever. Always note how precarious a culture\'s cosmos is.” (Delahoyde) Delahoyde explain that both the Genesis and the Cherokee creation stories show a fear of earth’s delicate balance. Both stories predict an end to earth.\r\n\r\nIt’s common for creation stories to predict an end. It’s also common for creation stories to come up with an explanation for earth’s naturally occurring elements.  In Genesis and the Cherokee stories both touch on the duration of seven days. Seven days represent the seven days in a week, although in the Book of Genesis God made the world in six days and declares the seventh day a holy day. In the story of the Cherokee’s all the living things where told to stay awake for seven days, and this tale is celebrated in Cherokee tradition by fasting (Legend), while Christian celebrate Sunday as a holy day.\r\n\r\nThe Cherokee creation story is unique because it explains how crawfish meat is spoiled. This is very interesting because it could be a direct relation to allergies or even preparing crawfish poorly. The Cherokee people probably didn’t know how to prepare crawfish properly and got sick off the crawfish meat. Crawfish have to either have their intestines cleaned out to get rid of bacteria that live in their digestive tract, or they have to be boiled. The Cherokee people probably didn’t have the knowledge, and declared the meat spoiled by sunburn in their creation myths to explain why they do not eat crawfish and/or why it makes them sick.\r\n\r\nI feel it’s important to preserve the creation stories because so much of the Cherokee culture derives from these stories. For many of years these stories were the answers to their questions about the world. Their entire lives revolved around these traditions that were passed down from word of mouth. Without the conservation of these stories future generations to come will not know the Native American perspective of their culture and only understand the westernized version of the Native Americans.\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\nWorks Cited\r\n\r\nRailsback, Bruce. \"Creation Stories.\" <em>Welcome to the University of Georgia, Geology Department</em>. Web. 26 Apr. 2011. &lt;http://www.gly.uga.edu/railsback/CS/CSPreface.html&gt;.\r\n\r\nHoyt-Goldsmith, Diane, and Lawrence Migdale. \"Totem pole.\" <em>Cricket</em> 20.10 (1993): 11. <em>MasterFILE Premier</em>. EBSCO. Web. 26 Apr. 2011.\r\n\r\n\"Legend of the Cherokee Creation.\" <em>Cherokee NC Eastern Band of Cherokee Indians in North Carolina</em>. Cherokee, North Carolina, 2010. Web. 02 May 2011. &lt;http://www.cherokee-nc.com/index.php?page=97&gt;.\r\n\r\n\"How the World Was Made.\" <em>Indian Legends</em>. 13 May 2003. Web. 02 May 2011. &lt;http://www.indianlegend.com/cherokee/cherokee_001.htm&gt;.\r\n\r\nDelahoyde, Michael, and Hughes. \"Cherokee Creation Myth.\" <em>Washington State University - Pullman, Washington</em>. Washington State University. Web. 02 May 2011. &lt;http://www.wsu.edu/~delahoyd/creation.cherokee.html&gt;.\r\n\r\n&nbsp;','Cherokee Creation Myth','','inherit','open','open','','1159-revision-2','','','2011-05-02 13:28:34','2011-05-02 19:28:34','',1159,'http://jeanatacc.com/2011/?p=1164',0,'revision','',0),(1165,37,'2011-05-02 13:31:34','2011-05-02 19:31:34','','nazca_lines_invisible','','inherit','open','open','','nazca_lines_invisible','','','2011-05-02 13:31:34','2011-05-02 19:31:34','',1157,'http://jeanatacc.com/2011/wp-content/uploads/2011/05/nazca_lines_invisible.gif',0,'attachment','image/gif',0),(1166,31,'2011-05-02 13:29:53','2011-05-02 19:29:53','<img class=\"alignnone\" src=\"http://nativeamericanencyclopedia.com/wp-content/uploads/2011/01/cherokee-indian-dance.jpg\" alt=\"\" width=\"400\" height=\"283\" />\r\n\r\nEvery culture has a unique creation story. Creation Myths, “illustrate the many ways  that people have traditionally explained the origin of the earth and its life.” (Railsback) Many very and the Cherokee nation’ creation story is no exception.  They expressed very original ideas to the creation of earth and a unique perspective to how the land was formed.\r\n\r\n<!--more-->\r\n\r\nThe Cherokee Creation Myth has an unknown author and time of origin because most of these Native American stories where told through word of mouth or through totem- poles. David of the eagle clan, in Washington State, expresses, “A totem pole is a way to pass on legends and stories from one generation to another. It\'s like a library for a tribe!” David’s father is a woodcarving artist. I feel that the Cherokee creation Myths are important to the Cherokee culture because so much of their beliefs and culture derive from these creation myths. (Hoyt-Goldsmith) It’s important to humanity to preserve these stories and culture so they aren’t forgotten to history. The Native American population is dwindling in today’s world and they quickly have to give up their traditions to keep up with today’s world. These creation stories give great incite to Native American relics like totem poles and unless these stories are preserved this understanding of their culture may die with it.\r\n\r\nThe Cherokees believed that in the beginning the earth was covered in water and living creatures lived “above the rainbows”, where it was very crowded. Water beetle dove down under the water and brought back a small piece of mud to the surface. Magically the mud spreads across the earth and someone powerful fastens it to the sky ceiling with rope. In the beginning the land was flat moist. Grandfather buzzard was sent down to find if the land was hardening. When buzzard got tired he flapped his wings and made mountains and valleys through Cherokee country. When the land dried it was dark and so the animals invited sun to down. They gave sun a road to follow and showed him to go east and west, but it became too hot because sun was too close to earth.  Crawfish had his back sticking out from a stream and got burned and it soiled his meat forever. The sun was moved up higher. Someone Powerful asked all living things to stay up for 7 days most couldn’t, but cedar, pine , holly, and laurel; they were granted the ability to not lose there “hair” in the winter and that’s why they are green all the time. On the seventh day man was created and his sister. Man poked a fish at his sister and gave birth every 7 days, but this changed because humans where increasing too quickly and so woman was given the ability to reproduce once a year.  (Legend)\r\n\r\nThere are variations to the creation story for example one variation on the height of the sun from the earth is that “The conjurers put the sun another hand-breadth higher in the air, but it was still too hot. They raised it another time, and another, until it was seven handbreadths high and just under the sky arch. Then it was right, and they left it so. This is why the conjurers call the highest place Gûlkwâ\'gine Di\'gälûñ\'lätiyûñ\', \"the seventh height,\" because it is seven hand-breadths above the earth.” (How) In the Cherokee nation publication they claim, “They pushed him up (sun) as high as a man, but it was still too hot. So they pushed him farther, but it wasn\'t far enough. They tried four times, and when they had Sun up to the height of four men, he was just hot enough. Everyone was satisfied, so they left him there.”(Legend)  The reason there are many variations to the story is that these tales where told through word of mouth.  However, the characters like grandfather buzzard and crawfish generally stay the same in the variation of these stories.\r\n\r\nThrough different creation stories there are many different points that are touched on to explain our earth. As Delahoyde and Hughes explain “, for comparative mythological consideration, gauge a series of creation stories according to how stable they portray the world. For example, if Genesis has the void, or chaos, preceding God\'s separations and divisions into order, then what deep-rooted Western cultural fear is being expressed? In the Cherokee story, the sky vault is made of \"solid rock,\" so that\'s reassuring; yet those cords won\'t last forever. Always note how precarious a culture\'s cosmos is.” (Delahoyde) Delahoyde explain that both the Genesis and the Cherokee creation stories show a fear of earth’s delicate balance. Both stories predict an end to earth.\r\n\r\nIt’s common for creation stories to predict an end. It’s also common for creation stories to come up with an explanation for earth’s naturally occurring elements.  In Genesis and the Cherokee stories both touch on the duration of seven days. Seven days represent the seven days in a week, although in the Book of Genesis God made the world in six days and declares the seventh day a holy day. In the story of the Cherokee’s all the living things where told to stay awake for seven days, and this tale is celebrated in Cherokee tradition by fasting (Legend), while Christian celebrate Sunday as a holy day.\r\n\r\nThe Cherokee creation story is unique because it explains how crawfish meat is spoiled. This is very interesting because it could be a direct relation to allergies or even preparing crawfish poorly. The Cherokee people probably didn’t know how to prepare crawfish properly and got sick off the crawfish meat. Crawfish have to either have their intestines cleaned out to get rid of bacteria that live in their digestive tract, or they have to be boiled. The Cherokee people probably didn’t have the knowledge, and declared the meat spoiled by sunburn in their creation myths to explain why they do not eat crawfish and/or why it makes them sick.\r\n\r\nI feel it’s important to preserve the creation stories because so much of the Cherokee culture derives from these stories. For many of years these stories were the answers to their questions about the world. Their entire lives revolved around these traditions that were passed down from word of mouth. Without the conservation of these stories future generations to come will not know the Native American perspective of their culture and only understand the westernized version of the Native Americans.\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\nWorks Cited\r\n\r\nRailsback, Bruce. \"Creation Stories.\" <em>Welcome to the University of Georgia, Geology Department</em>. Web. 26 Apr. 2011. &lt;http://www.gly.uga.edu/railsback/CS/CSPreface.html&gt;.\r\n\r\nHoyt-Goldsmith, Diane, and Lawrence Migdale. \"Totem pole.\" <em>Cricket</em> 20.10 (1993): 11. <em>MasterFILE Premier</em>. EBSCO. Web. 26 Apr. 2011.\r\n\r\n\"Legend of the Cherokee Creation.\" <em>Cherokee NC Eastern Band of Cherokee Indians in North Carolina</em>. Cherokee, North Carolina, 2010. Web. 02 May 2011. &lt;http://www.cherokee-nc.com/index.php?page=97&gt;.\r\n\r\n\"How the World Was Made.\" <em>Indian Legends</em>. 13 May 2003. Web. 02 May 2011. &lt;http://www.indianlegend.com/cherokee/cherokee_001.htm&gt;.\r\n\r\nDelahoyde, Michael, and Hughes. \"Cherokee Creation Myth.\" <em>Washington State University - Pullman, Washington</em>. Washington State University. Web. 02 May 2011. &lt;http://www.wsu.edu/~delahoyd/creation.cherokee.html&gt;.\r\n\r\n&nbsp;','Cherokee Creation Myth','','inherit','open','open','','1159-revision-3','','','2011-05-02 13:29:53','2011-05-02 19:29:53','',1159,'http://jeanatacc.com/2011/?p=1166',0,'revision','',0),(1167,16,'2011-05-02 13:29:21','2011-05-02 19:29:21','<a href=\"http://jeanatacc.com/2011/wp-content/uploads/2011/04/cortes8.jpg\"><img class=\"size-medium wp-image-1087 alignleft\" src=\"http://jeanatacc.com/2011/wp-content/uploads/2011/04/cortes8-196x300.jpg\" alt=\"\" width=\"196\" height=\"300\" /></a>The Letters from Mexico written by Cortes to the King and Queen of Spain, offer a glimpse of the time of the Spanish conquistadors and the exploration of the New World during the early 1500s. These letters describe the culture of the indigenous civilization, the Aztecs, their ancient city, their culture, and their way of life before the destruction of the ancient civilization, illustrating the clashing between two different cultures, and illustrate a very important perspective of the events in Spanish exploration of the New World through one of the most important figures in history.\r\n\r\n<!--more-->Hernan Cortes was born 1485 into a noble family in Medellin, Spain. He studied law in Salamanca, ran away when he was nineteen, and entered the military under Diego Velazquez. He died 1547 (\"Cortés, Hernán\"). Cortes is the most famous conquistador in history known for being mistaken as a deity by the natives, having toppled the great city of Technochtitlan, and facilitated the fall of the Aztec Empire (\"conquistadores\").  During his travels in the New World, Cortes had contact with the various Native inhabitants and the Aztec people writing reports or letters to the King and Queen of Spain explaining various situations and events that happened. Like many notable works during this era, Cortes’ letters described the native peoples explaining in great detail about their wealth, “harmony,” culture, and civilization. Like other conqueror of any nation, he views the Natives as barbaric and uncivilized: an attitude that is often illustrated within his letters.\r\n\r\n&nbsp;\r\n\r\nThe letters that Cortes wrote also give great insight into what the Conquistadors at the time were thinking of the Natives. One thing that sets the letters apart from other “works” is that it offers a conqueror’s perspective on history. Despite his notions of the natives, he still provides a very detailed account of what their culture, rich descriptions, praise, and even admiration towards the Natives to the point where he would compare them to Christian or Islamic nations. In one of his letters, he marvels at the structure and of the city: “There are in the city many large and beautiful houses, and the reason for this is that all the chiefs of the land, who are Montezuma\'s vassals, have houses in the city and live there for part of the year; and in addition there are many rich citizens who likewise have very good houses. All these houses have very large and very good rooms and also very pleasant gardens of various sorts of flowers both on the upper and lower floors” (Fiero), illustrating his awe at what the Aztecs achieved.\r\n\r\n&nbsp;\r\n\r\nAnother comparable work regarding the Natives and the New World is “A Short Account of the Destruction of the Indies” by Bartolome De Las Casas, a monk and philanthropist who objected against Spanish conquest in defense of the Natives, having witnessed their subjugation. His work provides a point of view that is different, completely opposite of the conqueror’s perspective. In his work, he focuses much on cruelty done to the Natives by the Spanish. His work also gain considerable influence and advocated for more humane policies regarding the Natives.\r\n\r\n&nbsp;\r\n\r\nCortes’ letters were mainly received by his superiors and the King and Queen of Spain. He sent five long dispatches to the King describing his conquest. His fourth and fifth letters were not published until the nineteenth century (Angel) possibly because they were the least exciting of the five letters. The rest of the letters were quickly known throughout Europe and were translated into Latin, Italian, and German. They were published around 1522 to 1532 (Angel). Back then, the European civilizations where curious about the New World and its inhabitants and Cortes’ letters provided them a glimpse, albeit, a biased view, of the Natives and the New World. Many are still fascinated by ancient Native American civilizations. However, the letters of Cortes and many other works of the like are not as well known to the average citizen.  Yet, the fact that his writings are still studied and being published in books up to today represent that his writings still hold much value and relevance in today’s world, for it could be said that it is Cortes’ letters that paved the way for European opportunity (Angel). It was Cortes and his conquest of Mexico that allowed for the influx of wealth being poured into Spain and the rest of Europe. The discovery of the New World brought many new and interesting trades, foods, crops, and spices. At the same time, it meant massive death by common diseases brought over by the settlers (John), the destruction of their culture, the forced conversion of Christianity imposed upon them, and the enslavement of the indigenous people. In fact, the first fifty years of contact almost killed the whole native population and other densely populated areas.\r\n\r\n&nbsp;\r\n\r\nPersonally, I was intrigued that Cortes found many similarities between his culture and the Natives to the point where he compares the great city of Technochtitlan to the Spanish city of Seville. Yet, he still finds one fault that lead to a great divide between the Natives and himself, leading onward to a culture clash, which unfolded into the mass extermination of the Natives and the elimination of their way of life: the fact that they were polytheistic and were not of the same religion as Cortes. Because of this fact, he continued to view the Natives as barbaric people who need to be brought the knowledge of God: “I will say only that these people live almost like those in Spain, and in as much harmony and order as there, and considering that they are barbarous and so far from the knowledge of God and cut off from all civilized nations, it is truly remarkable to see what they have achieved in all things” (Fiero). Although Cortes believed that the Natives needed to be Christian or Catholic, religion and beliefs were not the only reason why Cortes wanted to conquer the New World, one should note that there was wealth to be had by doing so. From a much broader perspective, economic interest also played a  major role in the conquest.\r\n\r\n&nbsp;\r\n\r\nAlthough Cortes’ actions facilitated the growth of wealth into Europe’s economy and provided great detail of what was once the Aztec Empire before its fall future, offering a perspective of the events during his conquest, much that could be learned from the Aztecs have been lost. Generations should look back at it and learn one of the most important lessons that is still very relevant in today’s world. As illustrated in Cortes’ letters, culture clashes happen when people are not able to be able to think beyond the context of their own culture, thus creating conflict. Cortes had no doubts in his belief of the superiority of the Christian faith and did what he believed was what should be done in his understanding of it, which was to conquer for “God, king, and country” no matter what it meant (Angel). In the end, Technochtitlan was leveled to the ground. All the gold on the structures of the city were melted down and sent to Spain.  The Natives lost much of their identity and forgotten many of the great achievements that they had, and experienced and generations of conflict. Many of what the Aztecs valued, ancient knowledge, and what future generations could also benefit from their achievements have been destroyed, lost in time.\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n<p style=\"text-align: center\">WORKS CITED</p>\r\n&nbsp;\r\n\r\nAngel Delgado Gómez \"Cortés, Fernando\" The Oxford Encyclopedia of Mesoamerican\r\n\r\nCultures. Ed. Davíd Carrasco. Oxford University Press, 2006.  Austin Community College. 25 April 2011 &lt;http://www.oxfordreference.com.lsproxy.austincc.edu/views/ENTRY.html?subview=Main&amp;entry=t221.e151&gt;\r\n\r\n\"conquistadores\"  A Dictionary of World History. Oxford University Press, 2000. Oxford\r\n\r\nReference Online. Oxford University Press.  Austin Community College.  25 April 2011&lt;http://www.oxfordreference.com.lsproxy.austincc.edu/views/ENTRY.html?subview=Main&amp;entry=t48.e917&gt;\r\n\r\n\"Cortés, Hernán\"  The Oxford Dictionary of the Renaissance. Gordon Campbell. Oxford\r\n\r\nUniversity Press, 2003.  Austin Community College.  25 April 2011 &lt;http://www.oxfordreference.com.lsproxy.austincc.edu/views/ENTRY.html?subview=Main&amp;entry=t175.e963&gt;\r\n\r\nJohn M. D. Pohl, Michael E. Smith, Deborah L. Nichols \"Aztec Civilization\"   <em>The Oxford </em>\r\n\r\n<em>Companion to Archaeology</em>. Brian M. Fagan, ed., Oxford University Press 1996. <em>Oxford Reference Online</em>. Oxford University Press. Austin Community College. 25 April 2011 &lt;http://www.oxfordreference.com/views/ENTRY.html?subview=Main&amp;entry=t136.e0043-s0004&gt;\r\n\r\n&nbsp;','Cortes\' Letters from Mexico','','inherit','open','open','','1086-revision-7','','','2011-05-02 13:29:21','2011-05-02 19:29:21','',1086,'http://jeanatacc.com/2011/?p=1167',0,'revision','',0),(1168,37,'2011-05-02 13:32:51','2011-05-02 19:32:51','','nazca-lines2','','inherit','open','open','','nazca-lines2','','','2011-05-02 13:32:51','2011-05-02 19:32:51','',1157,'http://jeanatacc.com/2011/wp-content/uploads/2011/05/nazca-lines2.gif',0,'attachment','image/gif',0),(1284,1,'2011-05-08 13:41:32','2011-05-08 19:41:32','<p style=\"text-align: center\">Ibn Sina’s Canon of Medicine</p>\n<p style=\"text-align: center\"><img class=\"aligncenter\" src=\"http://newsimg.bbc.co.uk/media/images/44004000/jpg/_44004316_canonofmed.jpg\" alt=\"\" width=\"416\" height=\"300\" /><!--more--></p>\nAvicenna, or commonly known as Ibn Sina, lived in a time were medicine had limited laws.  Medicine in the 11<sup>th</sup> century was almost hazardous to your health. Back then they thought that simple bad hygiene, odors, and a sinful soul were the causes of sickness. If you were stricken with a serious illness, good luck. You’re only real chance for survival against the bacteria that lingered underneath your feet, and in the air that you breathed, was to be Avicenna’s (or commonly known as Ibn Sina) best friend. He was not only an Iranian astronomer, chemist, psychologist, teacher, mathematician, and poet, but he was physician. A brilliant physician that wrote a book in 1025 called the Canon of Medicine which changed the field of medicine to what it is today, and we cannot leave it behind.\n\nAvicenna was a brilliant mind. Rare to children of his time, and even to the children of now, he was highly enthusiastic about his studies, and engaged heavily in self-education. He read avidly and mastered Islamic law, medicine, and even metaphysics by the age of 17 (Ibn Sina (Avicenna): Historical Vignette: Historical Case). With his profound knowledge he was able to cure Shams al-Dawlah, the King of Hamadan, for severe colic, In Rayy he cured their king\'s melancholia (which was later documented in his book <em>State of the Human Soul</em>), and was able cure Nuh ibn Mansur, the King of Bukhhara, of an illness considered untreatable by well-known physicians (Hawkridge, Owen).\n\nEven through all his triumphs he wasn’t truly thought of as head of the pack until he wrote Canon of Medicine. In this book he broke down all the knowledge he had accumulated throughout his studies about human illnesses and their cures into 5 books. Book one is the most complicated. It is the study of the four elements, four humors, symptoms, hygiene, causes of sickness, therapy, surgical treatments and inevitability of death –basically the framework for medical practice. Book two is the on the physical properties of drugs, and their qualities. Book three focuses on diseases starting with the brain, nerves, eyes, ears, and ending with pains in joints. The fourth book is the general pathologies such as fevers, wounds, fractures, and poisons. Finally, book five centers on compound drugs and their applications (Archives Avicenna Canon of Medicine).\n\nHuge contributions for modern medicine were within these 5 sections of the Canon of Medicine. In it was the recognition that tuberculosis is contagious; diseases can be spread through water and soil; and a person’s emotional health influences their physical health. It was also the first to describe parts of the eye, heart valves, and that nerves were responsible for perceiving pain (The Islamic World to 1600).\n\nAfter its publishing, it served as the medical authority throughout Europe for 600 years. When it was translated into Latin in the 12<sup>th</sup> century, it gained wide fame through the west (Fiero, Gloria K). Quickly becoming the predominant textbook used in European medical schools all the way until the 17<sup>th</sup> century, it is still used today in Islamic medical schools in Pakistan and India. No other medical book has remained so highly acclaimed for the amount of time that this one has, and it was even one of the first books to be produced on the invention of the printing press in Arabic in 1593 (The Islamic World to 1600).\n\nThere was another Canon of Medicine that was published by the Chinese called <em>Yellow Emperor\'s Inner Canon </em>that describes Chinese medicine and acupuncture, and is thought to be the most important ancient text in Chinese medicine. Unlike Avicenna’s, it is written by many different scholars and physicians instead of one mind, and has been translated into multiple versions that sometimes lose important sections.  Also, instead of representing its information like a typical text book, it is structured as a dialogue between the Yellow Emperor and one of his physicians. It is spectated that the reasoning for this is so anonymous authors could avoid attribution and blame. Despite all the flaws related to this Canon, it is still considered a fundamental doctrine for Chinese medicine (Huangdi Neijing).\n\nAvicenna later died in 1037 of a disease he was ironically able to treat successfully; Severe colic. Him, along with his works, must not be forgotten. How can we move our lives and civilization forward if we leave behind the only thing that kept us free of death by illness? We cannot resort back to the primitive methods of removing sickness with leeches. Diseases exist and we NEED this book to combat it. We are taking it with us. End of discussion.\n\n&nbsp;\n\nCITATION\n\n\"Archives Avicenna Canon of Medicine.\" <em>The Institution of Engineering and Technology - The IET</em>. Web. 28 Apr. 2011. &lt;http://www.theiet.org/about/libarc/archives/featured/avicenna.cfm&gt;.\n\nFiero, Gloria K. \"Chapter 10. The Islamic World: Religion and Culture Ca. 570–1300.\" <em>The Humanistic Tradition</em>. 6th ed. Vol. 1. Boston: McGraw-Hill, 2011. B2.54+. Print.\n\nHawkridge, Owen. \"Science Vignette: Ibn Sïnā (Avicenna).\" <em>Quasar</em>. Web. 28 Apr. 2011. &lt;http://www.quasar.ualberta.ca/edse456/apt/vignettes/ibnsina.htm&gt;.\n\n\"Huangdi Neijing.\" <em>Wikipedia.org</em>. Wikipedia. Web. 27 Apr. 2011. &lt;http://en.wikipedia.org/wiki/Huangdi_Neijing&gt;.\n\n\"Ibn Sina (Avicenna): Historical Vignette: Historical Case.\" <em>Medscape</em>. American Association of Neurological Surgeons, 2001. Web. 26 Apr. 2011. &lt;http://www.medscape.com/viewarticle/405737_2&gt;.\n\n\"The Islamic World to 1600: The Arts, Learning, and Knowledge (Ibn Sina).\" <em>Home | University of Calgary</em>. The Applied History Research Group, 1998. Web. 27 Apr. 2011. &lt;http://www.ucalgary.ca/applied_history/tutor/islam/learning/ibnsina.html&gt;.\n\nImage: http://newsimg.bbc.co.uk/media/images/44004000/jpg/_44004316_canonofmed.jpg','Ibn Sina\'s Canon of Medicine','','inherit','open','open','','1133-revision-3','','','2011-05-08 13:41:32','2011-05-08 19:41:32','',1133,'http://jeanatacc.com/2011/?p=1284',0,'revision','',0),(1169,37,'2011-05-02 13:35:51','2011-05-02 19:35:51','TCP #4: Nasca culture Geoglyph\n\nThe Nasca geoplyphs are located in\nthe Peruvian coast around 500 kilometers of the capital city of Lima and\nrepresent one of greatest archeological mysteries because of their size,\nquantity and nature. The main characteristic of the geoglyphs is that they\nrepresent a great variety of animals, plants or even imaginary beings, but also\nthere are many geometrical figures that are so long to a point that some of\nthem are several kilometers long. The figures are believed to be made by the\nNasca culture which habitated that part of Peru between 100 to 800 AD\n(Haughton). The importance of this discovery is huge because of the complexity\nand beauty of the geoglyphs and lines and also because present a window into\nthe past. Ancient Civilizations like the Nasca were able to made such elaborate\ndesigns by just using the materials they had at their disposal like the soil,\nso that their pieces had lasted for so long make the geoglyphs very important.\n\nDuring the 1920’s when people start\nflying over the Peruvian desert people began to notice numerous strange and\nhuge pictures that could be seen from the sky and that marked the discovery of\none of the great mysteries of Peruvian culture. One important discovery that\nhad been made recently was a city located close to the lines called cahuachi,\nwhich according to archeologist was build around two thousand years ago. The\nmain reason this new city discovery is important because it is providing\nmaterial like pottery and techniques they use to preserve paintings in their\npottery. Also the city is helping archeologist in understanding the materials\nthe Nasca people used in developing the lines and Geoglyphs because the nasca\npeople used dry soil of the desert to preserved their bodies and get mummies (Arguedas).\n\n<a href=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/Nazca-Lines1.jpg\"><img class=\"aligncenter size-medium wp-image-1162\" src=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/Nazca-Lines1-300x209.jpg\" alt=\"\" width=\"300\" height=\"209\" /></a>\n<a href=\"http://www.sacred-destinations.com/peru/nazca-lines\">http://www.sacred-destinations.com/peru/nazca-lines</a>\n\nThe composition of the lines and\ngeoglyphs are quite interesting because of the surface of the territory where\nthey are located contains ferrous oxide which allows over time to see the\ncontrast of the soil and the drawings. Some of the drawings were made by\nremoving the gravel and contours around the pictures in order to make them\nappear as is they were in high relief, but others figures were drawn in lower\nrelief by using the terrain and soil that over time has allowed the figures to\nget a light color and in that way they could be easily seen from the air\n(Tavera).\n\n<a href=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/nazca_lines_invisible.gif\"><img class=\"alignleft size-medium wp-image-1165\" src=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/nazca_lines_invisible-300x274.gif\" alt=\"\" width=\"300\" height=\"274\" /></a>\n\n&nbsp;\n\n&nbsp;\n\n<a href=\"http://www.scienceofstrategy.com/science_of_seeing.htm\">http://www.scienceofstrategy.com/science_of_seeing.htm</a>\n\nAmong the most famous geoglyphs of\nNasca we can count a spider of almost 46 meters, a monkey of 55 meters, a\nlizard of 180 meters, and a Pelican of 285 meters. One interesting part about\nthe Nasca lines and geoglyphs is that the figures marked important aspects of\nlife to the Nasca like astronomical times, for example when summer or winter\nstarted which was of extreme importance to this ancient culture because of the\ndifferent productive activities necessary to sustain themselves depended on the\ntime and season. Also another aspect that is very particular for archeologist\nis that this large complexed figures were drawn with such perfection and\nharmony that archeologist are baffled with the symmetry and designs especially\nof the animal geoglyphs. The main reason that people and archeologist are\nsurprised at the symmetry and perfection of the pictures is because it is\nwidely known that the Nasca people were not able to fly or have any device to\nsee the pictures from above, and in that way they could not see how the\npictures really look like because when one is in the ground is not possible to\nappreciate the stunning displays and complexity of the pictures  (Aveni).\n\n<a href=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/nazca-lines2.gif\"><img class=\"aligncenter size-medium wp-image-1168\" src=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/nazca-lines2-279x300.gif\" alt=\"\" width=\"279\" height=\"300\" /></a>\n<a href=\"http://www.newsmild.com/nazca-lines/update-news.html\">http://www.newsmild.com/nazca-lines/update-news.html</a>\n\nThere is one picture that I\nconsider extremely important not only for its size and beauty but also for the\npurpose it served to the Nasca culture and people is the large bird geoglyph,\nwhich is located next to a trapezoid. The Large bird picture is basically a\ngeoglyph of a bird that has a very long neck like a snake but the particularity\nof this geoglyph is that the beak of the bird points to the way the sun rises\nin the morning. The Bird geoglyph is approximately of 300 meters long and 54\nmeters wide and many archeologist in Peru and the world consider the bird as\nthe announcer of the Inti Raymi which is a celebration conducted by ancient\nPeruvians that focus on the adoration of the God Sun (Morrison).\n\nDuring the period where the Nasca\nlines were created the people that habitated the land of what is know as Peru\n(present day) were a culture worried about worshiping the Gods and did many\nthings to please the Gods. That is why many archeologist believe that the Nasca\nlines have a sacred purpose because there are many artifact of the Nasca\nculture that show their concern for death and in that way the lines could have\nbeen an offering to the Gods and a way to achieve immortality because the lines\nand geoglyphs have stood the test of time (Hadingham).\n\nThe Nasca lines and Geoglyphs are\nconsidered as an important discovery because it is very difficult to find other\nplace in the world with so many complex and big pictures. The area covered by\nthe pictures is of about 200 square miles and the variety of the pictures range\nfrom simple drawings to really elaborate pictures. Another aspect why the Nasca\nlines and geoglyphs are considered important to this day is that they had\nsurvive for so long due to the terrain in which they where made which is very\ndry desert. A third point people consider that the figures are important is\nbecause it shows that this ancient civilization has some basic mathematical\nknowledge because the lines and geoglyphs have been constructed with extreme\naccuracy and that could only be done with certain knowledge of mathematics and\nproportions, which made the drawings even more amazing because the Nasca\nculture did not had a chance to see the pictures from above and see how they\nreally look like (Herran).\n\nThe are some places in the world\nthat have some types of geoglyphs and figures drawn in the land like Australia\nand also in Chile. For example the Atacama Desert in chile that according to\nthe data of archeologist were build later than the Nasca lines and geoglyphs.\nThe Nasca lines and Geoglyphs have received more attention due to the\ncomplexity of the designs and because of the correlation between the figures\nand the Nasca culture which is a culture that Predated the famous Inca Culture\nin Peru.\n\nIn my opinion the Nasca lines are\nquiet amazing structures and designs, as a Peruvian I have visited the site on\nsome occasions and I can say that once you get into a plane an start seeing\nthose pictures from above then you can really appreciate the designs and\ncomplexity of the geoglyphs. For me what is more surprising is how this pictures\nhad lasted for so long and the size of each geoglyph because one thing is to\nlook at them in a picture but I think that in order to fully appreciate the\nbeauty of this site you must see it in person. That is why I think the site is\nconsidered an archeological world heritage site by the UNESCO organization,\nwhich in my opinion makes it critical to preserve it so future generations\ncould get to see it.\n\n<strong> </strong>\n\n<strong> </strong>\n\n<strong> </strong>\n\n<strong> </strong>\n\n<strong> </strong>\n\n<strong> </strong>\n\n<strong> </strong>\n\n<strong> </strong>\n\n<strong> </strong>\n\n<strong> </strong>\n\n<strong> </strong>\n\n<strong> </strong>\n\n<strong> </strong>\n\n<strong> </strong>\n\n<strong> </strong>\n\n<strong>Works Cited</strong>\n\n-Arguedas, Jose M. Nasca Lines:\nLines of Nasca, secrets and Mysteries. 2009\n\n-Aveni, Anthony. Between the Lines:\nthe mystery of the Giant ground drawings of ancient Nasca ,Peru. June 2000.\n\n-Hadingham, Evan. Lines to the\nmountain Gods. Nazca and the Mysteries of Peru. University of Oklahoma Press.\n1988.\n\n-Haughton, Brian. Hidden History:\nLost Civilizations, secret knowledge, and Ancient misteries. Career Press. 2007\n\n-Herran,Eduardo. The Nasca lines:\nnew designs, new enigmas. Publisher: Aerocondor.1985\n\n-Morrison, Tony. The mystery of the\nNasca lines.  Pusblisher:Nonesuch\nexpeditions Ltd.October 1987\n\n-Tavera, Lizardo. Arqueologia del\nPeru: lineas de Nasca.\n\n<a href=\"http://www.arqueologiadelperu.com.ar/l-nasca.htm\">http://www.arqueologiadelperu.com.ar/l-nasca.htm</a>\n\n&nbsp;','The Nasca Geoglyphs','','inherit','open','open','','1157-revision','','','2011-05-02 13:35:51','2011-05-02 19:35:51','',1157,'http://jeanatacc.com/2011/?p=1169',0,'revision','',0),(1170,37,'2011-05-02 13:37:48','2011-05-02 19:37:48','','nazca-astronaut-nc-350','','inherit','open','open','','nazca-astronaut-nc-350','','','2011-05-02 13:37:48','2011-05-02 19:37:48','',1157,'http://jeanatacc.com/2011/wp-content/uploads/2011/05/nazca-astronaut-nc-350.jpg',0,'attachment','image/jpeg',0),(1171,37,'2011-05-02 13:35:53','2011-05-02 19:35:53','TCP #4: Nasca culture Geoglyph\r\n\r\nThe Nasca geoplyphs are located in\r\nthe Peruvian coast around 500 kilometers of the capital city of Lima and\r\nrepresent one of greatest archeological mysteries because of their size,\r\nquantity and nature. The main characteristic of the geoglyphs is that they\r\nrepresent a great variety of animals, plants or even imaginary beings, but also\r\nthere are many geometrical figures that are so long to a point that some of\r\nthem are several kilometers long. The figures are believed to be made by the\r\nNasca culture which habitated that part of Peru between 100 to 800 AD\r\n(Haughton). The importance of this discovery is huge because of the complexity\r\nand beauty of the geoglyphs and lines and also because present a window into\r\nthe past. Ancient Civilizations like the Nasca were able to made such elaborate\r\ndesigns by just using the materials they had at their disposal like the soil,\r\nso that their pieces had lasted for so long make the geoglyphs very important.\r\n\r\nDuring the 1920’s when people start\r\nflying over the Peruvian desert people began to notice numerous strange and\r\nhuge pictures that could be seen from the sky and that marked the discovery of\r\none of the great mysteries of Peruvian culture. One important discovery that\r\nhad been made recently was a city located close to the lines called cahuachi,\r\nwhich according to archeologist was build around two thousand years ago. The\r\nmain reason this new city discovery is important because it is providing\r\nmaterial like pottery and techniques they use to preserve paintings in their\r\npottery. Also the city is helping archeologist in understanding the materials\r\nthe Nasca people used in developing the lines and Geoglyphs because the nasca\r\npeople used dry soil of the desert to preserved their bodies and get mummies (Arguedas).\r\n\r\n<a href=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/Nazca-Lines1.jpg\"><img class=\"aligncenter size-medium wp-image-1162\" src=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/Nazca-Lines1-300x209.jpg\" alt=\"\" width=\"300\" height=\"209\" /></a>\r\n<a href=\"http://www.sacred-destinations.com/peru/nazca-lines\">http://www.sacred-destinations.com/peru/nazca-lines</a>\r\n\r\nThe composition of the lines and\r\ngeoglyphs are quite interesting because of the surface of the territory where\r\nthey are located contains ferrous oxide which allows over time to see the\r\ncontrast of the soil and the drawings. Some of the drawings were made by\r\nremoving the gravel and contours around the pictures in order to make them\r\nappear as is they were in high relief, but others figures were drawn in lower\r\nrelief by using the terrain and soil that over time has allowed the figures to\r\nget a light color and in that way they could be easily seen from the air\r\n(Tavera).\r\n\r\n<a href=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/nazca_lines_invisible.gif\"><img class=\"alignleft size-medium wp-image-1165\" src=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/nazca_lines_invisible-300x274.gif\" alt=\"\" width=\"300\" height=\"274\" /></a>\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n<a href=\"http://www.scienceofstrategy.com/science_of_seeing.htm\">http://www.scienceofstrategy.com/science_of_seeing.htm</a>\r\n\r\nAmong the most famous geoglyphs of\r\nNasca we can count a spider of almost 46 meters, a monkey of 55 meters, a\r\nlizard of 180 meters, and a Pelican of 285 meters. One interesting part about\r\nthe Nasca lines and geoglyphs is that the figures marked important aspects of\r\nlife to the Nasca like astronomical times, for example when summer or winter\r\nstarted which was of extreme importance to this ancient culture because of the\r\ndifferent productive activities necessary to sustain themselves depended on the\r\ntime and season. Also another aspect that is very particular for archeologist\r\nis that this large complexed figures were drawn with such perfection and\r\nharmony that archeologist are baffled with the symmetry and designs especially\r\nof the animal geoglyphs. The main reason that people and archeologist are\r\nsurprised at the symmetry and perfection of the pictures is because it is\r\nwidely known that the Nasca people were not able to fly or have any device to\r\nsee the pictures from above, and in that way they could not see how the\r\npictures really look like because when one is in the ground is not possible to\r\nappreciate the stunning displays and complexity of the pictures  (Aveni).\r\n\r\n<a href=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/nazca-lines2.gif\"><img class=\"aligncenter size-medium wp-image-1168\" src=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/nazca-lines2-279x300.gif\" alt=\"\" width=\"279\" height=\"300\" /></a>\r\n<a href=\"http://www.newsmild.com/nazca-lines/update-news.html\">http://www.newsmild.com/nazca-lines/update-news.html</a>\r\n\r\nThere is one picture that I\r\nconsider extremely important not only for its size and beauty but also for the\r\npurpose it served to the Nasca culture and people is the large bird geoglyph,\r\nwhich is located next to a trapezoid. The Large bird picture is basically a\r\ngeoglyph of a bird that has a very long neck like a snake but the particularity\r\nof this geoglyph is that the beak of the bird points to the way the sun rises\r\nin the morning. The Bird geoglyph is approximately of 300 meters long and 54\r\nmeters wide and many archeologist in Peru and the world consider the bird as\r\nthe announcer of the Inti Raymi which is a celebration conducted by ancient\r\nPeruvians that focus on the adoration of the God Sun (Morrison).\r\n\r\nDuring the period where the Nasca\r\nlines were created the people that habitated the land of what is know as Peru\r\n(present day) were a culture worried about worshiping the Gods and did many\r\nthings to please the Gods. That is why many archeologist believe that the Nasca\r\nlines have a sacred purpose because there are many artifact of the Nasca\r\nculture that show their concern for death and in that way the lines could have\r\nbeen an offering to the Gods and a way to achieve immortality because the lines\r\nand geoglyphs have stood the test of time (Hadingham).\r\n\r\nThe Nasca lines and Geoglyphs are\r\nconsidered as an important discovery because it is very difficult to find other\r\nplace in the world with so many complex and big pictures. The area covered by\r\nthe pictures is of about 200 square miles and the variety of the pictures range\r\nfrom simple drawings to really elaborate pictures. Another aspect why the Nasca\r\nlines and geoglyphs are considered important to this day is that they had\r\nsurvive for so long due to the terrain in which they where made which is very\r\ndry desert. A third point people consider that the figures are important is\r\nbecause it shows that this ancient civilization has some basic mathematical\r\nknowledge because the lines and geoglyphs have been constructed with extreme\r\naccuracy and that could only be done with certain knowledge of mathematics and\r\nproportions, which made the drawings even more amazing because the Nasca\r\nculture did not had a chance to see the pictures from above and see how they\r\nreally look like (Herran).\r\n\r\nThe are some places in the world\r\nthat have some types of geoglyphs and figures drawn in the land like Australia\r\nand also in Chile. For example the Atacama Desert in chile that according to\r\nthe data of archeologist were build later than the Nasca lines and geoglyphs.\r\nThe Nasca lines and Geoglyphs have received more attention due to the\r\ncomplexity of the designs and because of the correlation between the figures\r\nand the Nasca culture which is a culture that Predated the famous Inca Culture\r\nin Peru.\r\n\r\nIn my opinion the Nasca lines are\r\nquiet amazing structures and designs, as a Peruvian I have visited the site on\r\nsome occasions and I can say that once you get into a plane an start seeing\r\nthose pictures from above then you can really appreciate the designs and\r\ncomplexity of the geoglyphs. For me what is more surprising is how this pictures\r\nhad lasted for so long and the size of each geoglyph because one thing is to\r\nlook at them in a picture but I think that in order to fully appreciate the\r\nbeauty of this site you must see it in person. That is why I think the site is\r\nconsidered an archeological world heritage site by the UNESCO organization,\r\nwhich in my opinion makes it critical to preserve it so future generations\r\ncould get to see it.\r\n\r\n<strong> </strong>\r\n\r\n<strong> </strong>\r\n\r\n<strong> </strong>\r\n\r\n<strong> </strong>\r\n\r\n<strong> </strong>\r\n\r\n<strong> </strong>\r\n\r\n<strong> </strong>\r\n\r\n<strong> </strong>\r\n\r\n<strong> </strong>\r\n\r\n<strong> </strong>\r\n\r\n<strong> </strong>\r\n\r\n<strong> </strong>\r\n\r\n<strong> </strong>\r\n\r\n<strong> </strong>\r\n\r\n<strong> </strong>\r\n\r\n<strong>Works Cited</strong>\r\n\r\n-Arguedas, Jose M. Nasca Lines:\r\nLines of Nasca, secrets and Mysteries. 2009\r\n\r\n-Aveni, Anthony. Between the Lines:\r\nthe mystery of the Giant ground drawings of ancient Nasca ,Peru. June 2000.\r\n\r\n-Hadingham, Evan. Lines to the\r\nmountain Gods. Nazca and the Mysteries of Peru. University of Oklahoma Press.\r\n1988.\r\n\r\n-Haughton, Brian. Hidden History:\r\nLost Civilizations, secret knowledge, and Ancient misteries. Career Press. 2007\r\n\r\n-Herran,Eduardo. The Nasca lines:\r\nnew designs, new enigmas. Publisher: Aerocondor.1985\r\n\r\n-Morrison, Tony. The mystery of the\r\nNasca lines.  Pusblisher:Nonesuch\r\nexpeditions Ltd.October 1987\r\n\r\n-Tavera, Lizardo. Arqueologia del\r\nPeru: lineas de Nasca.\r\n\r\n<a href=\"http://www.arqueologiadelperu.com.ar/l-nasca.htm\">http://www.arqueologiadelperu.com.ar/l-nasca.htm</a>\r\n\r\n&nbsp;','The Nasca Geoglyphs','','inherit','open','open','','1157-revision-2','','','2011-05-02 13:35:53','2011-05-02 19:35:53','',1157,'http://jeanatacc.com/2011/?p=1171',0,'revision','',0),(1173,17,'2011-05-02 13:48:08','2011-05-02 19:48:08','<span style=\"text-decoration: underline\">TCP 4: The Art of War by Sun Tzu</span>\r\n\r\n<em>The Art of War </em>is a military advisement guide written by Sun Tzu in the late 16<sup>th</sup> century B.C.  It contains ma<span style=\"text-decoration: underline\"> </span>ny chapters outlining the various factors influencing warfare.  Tzu also stressed key concepts throughout his work which should always be kept in consideration when making decisions in the heat of battle.  If one followed the specifics of the guide and always applied his concepts they may not win every battle, but the war would be theirs.  Despite the extensive list of factors he gave regarding ones position before going to war, he was not an advocate of game plans.  He didn’t think that a long elaborate military plan should be created before war, but that a commander should respond to the enemies’ movements.  When the enemy made a maneuver, he thought the best thing to do was rely on experience and smarts to make a quick decision which would counter the enemy’s movements.  He thought that positioning and deception were keys to battle. He advocated tricking the enemy in every aspect of one’s army.  If there are few troops, make it appear that there are more.  If you have a new weapon, keep it hidden. Etc. According to the book, those who enjoyed these desirable factors and implemented them properly would find themselves the winners of a large battle.<!--more-->\r\n\r\n<em>The Art of War</em> was written in the middle of the warring states period.  It was a time during which warlords would fight to annex smaller states and consolidate their power.  After years of this fighting they eventually united into seven states.  Unsurprisingly, they were constantly at war.  Thanks to the large amount of fighting, there were rapid developments in warfare strategy and weaponry.  Iron replaced bronze and Sun Tzu developed his <em>Art of War</em>.  It was a time when survival of the fittest spurred rapid development in the art of war.  A book promising victories and ultimately control of China would have been a dream come true to the regional warlords.\r\n\r\nUpon its publication, <em>The Book of War</em> was extremely well received.  Its contents were related to the time period because the Sun Tzu was basing war on his experiences which were modern at the time.  The weapons, landscape, number of soldiers, methods of transportation, etc. were all different but interchangeable meaning that his work is still relevant today.  An impressive feat considering how long the book has been in existence and one that shows how accurate his outlooks on warfare were.\r\n\r\n<em>The Book of War</em> is one of the oldest and most successful books on warfare ever written.  It included many specific sections and left little up to chance in calculating who would win a battle or a war.  The amount of wealth required for such battles meant that lords in the warring states time would have wanted to know their chances of winning before committing their resources to a losing battle.  The creation of a work that promised to accurately predict a win or loss was an entirely new idea at the time.\r\n\r\n<em>The Art of War</em> was well received.  Copies of it have been found in ancient tombs and everyone in China was at least familiar with the title.  Lords all scrambled for the information in its sheets.  I don’t doubt that they all began changing their war plans as a result of the book and that they adjusted their armies to have qualities which gave them a chance of winning in the words of the book.  This catering of military resources to attain qualities which the book the assigned greatest importance would have changed the face of the “perfect army”.\r\n\r\nPeople today still read and find valuable information in <em>The Art of War</em>.  It was written by a wise and experienced guy who knew everything necessary for a victory in their time period.  Despite its length, there are still many universal truths in <em>The Art of War</em> which make it worth reading today.  It has been read and imitated by famous American leaders, military strategists, and even Nazi party leaders.  It has even been canonized at West Point and assigned to students at Austin Community College.  Clearly it is still a treasure trove of knowledge.\r\n\r\nI am amazed that such a detailed book on war was written which took so many details into consideration.  The author of <em>The Art of War</em> really didn’t look at war as a fight of wills but as a calculated test of resources and knowledge.  They thought that the use of resources and everything they had allowed for a calculable argument as to who would win the war.  I bet this lead to both sides trying to hide resources a lot because the enemy would think they weren’t as well prepared for battle, only to lose.  I think that any book which stands true after so many hundreds of years is worth keeping around and teaching to kids.  It should be canonized.  I wonder if people ever believed so strongly in the work that they met on a battlefield, sized up forces, and used the book to see who would win theoretically.  Then they decided not to battle at all because one side had been predicted to win and they believed deeply in the books accuracy.\r\n\r\nAfter two and a half thousand years it is unsurprising that the <em>Art of War</em> is a bit outdated.  Technology has changed the face of war.  Even in the last 30 years, guns, missiles, and airplanes have been created that have completely changed how wars are fought.  At the push of a button, a few powerful men could release nuclear weapons and destroy the world.  There may have been some unspoken rule about attacking hospitals or children and women in ancient China.  Today, bombs can stray off target and take out hospitals or schools.  Suicide bombers do not care who they kill as long as they inflict mass casualties.  War may have become less honorable since the inception of <em>The Art of War </em>so things which Sun Tzu didn’t need to include about behavior of soldiers and generals have been forgotten.\r\n\r\nBecause of how much war and death has resulted from the last two world wars, people today have been affected by war in ways never thought possible in Ancient China.  At that time a war like World War II would have wiped out the whole population.  Death in battle is perceived differently now because it’s not the same honorable course of action it once was.  We live longer healthier lives so dying is not as appealing.  Also, a much smaller percentage of the world is involved in the military.  We still appreciate the men who die to protect our country, but the percentage of people today who risk their lives in battle is lower than ever before.  Our values are different from those of the ancient Chinese so we receive and interpret it differently.\r\n\r\n<em>On War</em> by Clausewitz is a book written by an Austrian soldier who fought against Napoleon and had a lot of knowledge about European history.  He had a lot of military knowledge.  His book is similar to <em>The Art of War</em> because it emphasizes many rules to follow in pursuit of victory.  He didn’t state which methods were best and how to implement them but took other works into consideration and used the dialectic method to defend his opinion on proper military strategy.  He also used many examples in his book to validate his opinions.  He saw warfare on a larger scale than anything Sun Tzu experienced.  While many of his ideas still stand, Clausewitz’s work is more modern.\r\n\r\nModern warfare has left these works antiquated, but that is not to say that all of their ideas are out of date.  I think that they could effectively revise their generalizations about warfare to better represent recent developments.  Despite what new technologies may arise everything is still being operated by humans.  We haven’t changed much since the time of Sun Tzu and this is why his work is still relevant today.  A book which manages to stay relevant for such a long period of time deserves to be saved for future generations.  Most books that people still read which are as old as The Art of War were written by prophets and have founded religions.  A military work that still carries many lessons that has managed to stay around for such a long time needs to be preserved.\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\nWorks Cited:\r\n\r\nHastings, Max. \"The 10 best...books about warfare.\" <em>Observer</em> 14 March 2010: 1-1. Web. 2 May 2011.\r\n\r\nGiles, Lionel. \"The Art of War.\" <em>The Internet Classics Archive</em>. Web Atomics, 2009. Web. 2 May 2011.\r\n\r\nGimian, James. \"The Art of War.\" <em>Victory over War</em> (2002): 1-238. Web. 2 May 2011.\r\n\r\nVon Clausewitz, Carl. <em>On War</em>. 1st. 1. London: N. Trübner, 1873. 1-187. Print.<!--more-->','The Art of War by Sun Tzu','','publish','open','open','','the-art-of-war-by-sun-tzu','','','2011-05-02 13:48:08','2011-05-02 19:48:08','',0,'http://jeanatacc.com/2011/?p=1173',0,'post','',6),(1174,17,'2011-05-02 13:47:40','2011-05-02 19:47:40','<span style=\"text-decoration: underline\">TCP 4: The Art of War by Sun Tzu</span>\n\n<em>The Art of War </em>is a military advisement guide written by Sun Tzu in the late 16<sup>th</sup> century B.C.  It contains ma<span style=\"text-decoration: underline\"><!--more--></span><span style=\"text-decoration: underline\"> </span>ny chapters outlining the various factors influencing warfare.  Tzu also stressed key concepts throughout his work which should always be kept in consideration when making decisions in the heat of battle.  If one followed the specifics of the guide and always applied his concepts they may not win every battle, but the war would be theirs.  Despite the extensive list of factors he gave regarding ones position before going to war, he was not an advocate of game plans.  He didn’t think that a long elaborate military plan should be created before war, but that a commander should respond to the enemies’ movements.  When the enemy made a maneuver, he thought the best thing to do was rely on experience and smarts to make a quick decision which would counter the enemy’s movements.  He thought that positioning and deception were keys to battle. He advocated tricking the enemy in every aspect of one’s army.  If there are few troops, make it appear that there are more.  If you have a new weapon, keep it hidden. Etc. According to the book, those who enjoyed these desirable factors and implemented them properly would find themselves the winners of a large battle.\n\n<em>The Art of War</em> was written in the middle of the warring states period.  It was a time during which warlords would fight to annex smaller states and consolidate their power.  After years of this fighting they eventually united into seven states.  Unsurprisingly, they were constantly at war.  Thanks to the large amount of fighting, there were rapid developments in warfare strategy and weaponry.  Iron replaced bronze and Sun Tzu developed his <em>Art of War</em>.  It was a time when survival of the fittest spurred rapid development in the art of war.  A book promising victories and ultimately control of China would have been a dream come true to the regional warlords.\n\nUpon its publication, <em>The Book of War</em> was extremely well received.  Its contents were related to the time period because the Sun Tzu was basing war on his experiences which were modern at the time.  The weapons, landscape, number of soldiers, methods of transportation, etc. were all different but interchangeable meaning that his work is still relevant today.  An impressive feat considering how long the book has been in existence and one that shows how accurate his outlooks on warfare were.\n\n<em>The Book of War</em> is one of the oldest and most successful books on warfare ever written.  It included many specific sections and left little up to chance in calculating who would win a battle or a war.  The amount of wealth required for such battles meant that lords in the warring states time would have wanted to know their chances of winning before committing their resources to a losing battle.  The creation of a work that promised to accurately predict a win or loss was an entirely new idea at the time.\n\n<em>The Art of War</em> was well received.  Copies of it have been found in ancient tombs and everyone in China was at least familiar with the title.  Lords all scrambled for the information in its sheets.  I don’t doubt that they all began changing their war plans as a result of the book and that they adjusted their armies to have qualities which gave them a chance of winning in the words of the book.  This catering of military resources to attain qualities which the book the assigned greatest importance would have changed the face of the “perfect army”.\n\nPeople today still read and find valuable information in <em>The Art of War</em>.  It was written by a wise and experienced guy who knew everything necessary for a victory in their time period.  Despite its length, there are still many universal truths in <em>The Art of War</em> which make it worth reading today.  It has been read and imitated by famous American leaders, military strategists, and even Nazi party leaders.  It has even been canonized at West Point and assigned to students at Austin Community College.  Clearly it is still a treasure trove of knowledge.\n\nI am amazed that such a detailed book on war was written which took so many details into consideration.  The author of <em>The Art of War</em> really didn’t look at war as a fight of wills but as a calculated test of resources and knowledge.  They thought that the use of resources and everything they had allowed for a calculable argument as to who would win the war.  I bet this lead to both sides trying to hide resources a lot because the enemy would think they weren’t as well prepared for battle, only to lose.  I think that any book which stands true after so many hundreds of years is worth keeping around and teaching to kids.  It should be canonized.  I wonder if people ever believed so strongly in the work that they met on a battlefield, sized up forces, and used the book to see who would win theoretically.  Then they decided not to battle at all because one side had been predicted to win and they believed deeply in the books accuracy.\n\nAfter two and a half thousand years it is unsurprising that the <em>Art of War</em> is a bit outdated.  Technology has changed the face of war.  Even in the last 30 years, guns, missiles, and airplanes have been created that have completely changed how wars are fought.  At the push of a button, a few powerful men could release nuclear weapons and destroy the world.  There may have been some unspoken rule about attacking hospitals or children and women in ancient China.  Today, bombs can stray off target and take out hospitals or schools.  Suicide bombers do not care who they kill as long as they inflict mass casualties.  War may have become less honorable since the inception of <em>The Art of War </em>so things which Sun Tzu didn’t need to include about behavior of soldiers and generals have been forgotten.\n\nBecause of how much war and death has resulted from the last two world wars, people today have been affected by war in ways never thought possible in Ancient China.  At that time a war like World War II would have wiped out the whole population.  Death in battle is perceived differently now because it’s not the same honorable course of action it once was.  We live longer healthier lives so dying is not as appealing.  Also, a much smaller percentage of the world is involved in the military.  We still appreciate the men who die to protect our country, but the percentage of people today who risk their lives in battle is lower than ever before.  Our values are different from those of the ancient Chinese so we receive and interpret it differently.\n\n<em>On War</em> by Clausewitz is a book written by an Austrian soldier who fought against Napoleon and had a lot of knowledge about European history.  He had a lot of military knowledge.  His book is similar to <em>The Art of War</em> because it emphasizes many rules to follow in pursuit of victory.  He didn’t state which methods were best and how to implement them but took other works into consideration and used the dialectic method to defend his opinion on proper military strategy.  He also used many examples in his book to validate his opinions.  He saw warfare on a larger scale than anything Sun Tzu experienced.  While many of his ideas still stand, Clausewitz’s work is more modern.\n\nModern warfare has left these works antiquated, but that is not to say that all of their ideas are out of date.  I think that they could effectively revise their generalizations about warfare to better represent recent developments.  Despite what new technologies may arise everything is still being operated by humans.  We haven’t changed much since the time of Sun Tzu and this is why his work is still relevant today.  A book which manages to stay relevant for such a long period of time deserves to be saved for future generations.  Most books that people still read which are as old as The Art of War were written by prophets and have founded religions.  A military work that still carries many lessons that has managed to stay around for such a long time needs to be preserved.\n\n&nbsp;\n\n&nbsp;\n\n&nbsp;\n\nWorks Cited:\n\nHastings, Max. \"The 10 best...books about warfare.\" <em>Observer</em> 14 March 2010: 1-1. Web. 2 May 2011.\n\nGiles, Lionel. \"The Art of War.\" <em>The Internet Classics Archive</em>. Web Atomics, 2009. Web. 2 May 2011.\n\nGimian, James. \"The Art of War.\" <em>Victory over War</em> (2002): 1-238. Web. 2 May 2011.\n\nVon Clausewitz, Carl. <em>On War</em>. 1st. 1. London: N. Trübner, 1873. 1-187. Print.<!--more-->','The Art of War by Sun Tzu','','inherit','open','open','','1173-revision','','','2011-05-02 13:47:40','2011-05-02 19:47:40','',1173,'http://jeanatacc.com/2011/?p=1174',0,'revision','',0),(1176,7,'2011-05-02 17:05:41','2011-05-02 23:05:41','<div class=\"mceTemp mceIEcenter\"><dl> <dt><a href=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/Confucius.jpg\"><img class=\"size-medium wp-image-1178\" src=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/Confucius-300x240.jpg\" alt=\"\" width=\"300\" height=\"240\" /></a></dt> <dd>The Master said, \"Learning without thought is labour lost; thought without learning is perilous.\"       <!--[if gte mso 9]&gt;     &lt;![endif]--><!--[if gte mso 9]&gt;  Normal 0     false false false  EN-US X-NONE X-NONE                           &lt;![endif]--><!--[if gte mso 9]&gt;                                                                                                                                            &lt;![endif]--><!--[if gte mso 10]&gt; &lt;!   /* Style Definitions */  table.MsoNormalTable 	{mso-style-name:&quot;Table Normal&quot;; 	mso-tstyle-rowband-size:0; 	mso-tstyle-colband-size:0; 	mso-style-noshow:yes; 	mso-style-priority:99; 	mso-style-qformat:yes; 	mso-style-parent:&quot;&quot;; 	mso-padding-alt:0in 5.4pt 0in 5.4pt; 	mso-para-margin-top:0in; 	mso-para-margin-right:0in; 	mso-para-margin-bottom:10.0pt; 	mso-para-margin-left:0in; 	line-height:115%; 	mso-pagination:widow-orphan; 	font-size:11.0pt; 	font-family:&quot;Calibri&quot;,&quot;sans-serif&quot;; 	mso-ascii-font-family:Calibri; 	mso-ascii-theme-font:minor-latin; 	mso-fareast-font-family:&quot;Times New Roman&quot;; 	mso-fareast-theme-font:minor-fareast; 	mso-hansi-font-family:Calibri; 	mso-hansi-theme-font:minor-latin; 	mso-bidi-font-family:&quot;Times New Roman&quot;; 	mso-bidi-theme-font:minor-bidi;} --> <!--[endif] -->&nbsp;\r\n<p class=\"MsoNormal\" style=\"text-align: center;line-height: 200%\"><span style=\"font-size: 8.0pt;line-height: 200%\">http://www.btinternet.com/~glynhughes/squashed/confucius.htm</span></p>\r\n\r\n</dd> </dl></div>\r\n&nbsp;\r\n\r\nThe Analects are, in fact, a compilation of moral and ethical insights from the Chinese philosopher K’ong Fu-Tzu (551–479 b.c.e.), better known as Confucius (a Latin form of his Chinese name), supporting set principles for individual conduct and the ethical administration of government and community; guiding principles for a just and compassionate world or more succinctly described by Confucius, \"the supreme virtue of humanity\" (Confucius). Though this text is not the direct writings of Confucius\'s sayings, the Analects do provides an exceptional digest of his philosophical and idealistic concepts that continues to be a significant influence on education, society, and culture thought in China and in many other countries as well.<!--more-->\r\n\r\nInterpretations vary for these twenty books of the <em>Analects</em>, each running about five pages in English translation. The virtue of <em>Jen</em>, a key concept in the <em>Analects</em> refers to humanity, good, or reciprocity while the term <em>Tao</em> speaks to the correct obligations, actions, and conduct of individuals, families, and governments. Rituals, ceremonies, and group activities and the accepted their performance that encourages a link to that world which is beyond daily life is referred to as <em>Li</em>. The Analects emphasized the importance of independent thinking, identifying models in an abstract, universal style; a style was relevant to diverse cultures. This method of teaching has resulted in conflicting interpretations through the ages.  For example, the <em>Analects</em>’ emphasis on discipline, duty, and etiquette giving credence to Confucius notion that the state exists to serve its citizens; however, various political leaders use these same terms and concepts to validate autocratic government. In some ways the Analects are reminiscent of  Castiglione’s The Well-Rounded Person, Book Four of <em>The Courtier, “</em>must possess the refinements of a humanistic education” (Fiero). Though Castiglione asserts that should master all the skills of the medieval warrior and display the physical proficiency of a champion athlete” (Fiero), Confucius explains that a ruler should lead by the sway of his ethics. Two of characteristic considered vital for civilization, maintain and promote rituals and music, are set through moral example. If the ruler of the land cannot provide these things, the allegiance of his ministers vanishes along with the people’s confidence, resulting in a calamity for the realm.\r\n\r\nThe Chinese were humanist and their values reflected those of morality and righteous behavior. Confucius teachings hardly ever referred to gods and spirits and his did not contemplate the makeup of realism, yet Confucianism is often referred to as a religion. The wisdom of Confucius passed down through generations of Chinese, spoke to the social and political concepts of his time; ideas with roots as old as the Shang and Zhou dynasties. He taught that tradition was essential, respectfulness of one’s’ elders, and the exercise of <em>Li </em>(not simply performing ceremonies by rote, but applying a fitting reverence to the ritual.)  In the first following excerpts from the  <em>Analects </em> , Confucius reveals that it is the duty of humans to do nothing that may harm others; even give his own life to protect this tenant. While the second is the infamous “Golden Rule,” that one should act (do) toward others as one                                                       might act (do) on one’s own behalf.\r\n<div class=\"mceTemp\"><dl> <dt><a href=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/images-cartoon.jpg\"><img class=\"size-full wp-image-1184\" src=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/images-cartoon.jpg\" alt=\"\" width=\"240\" height=\"159\" /></a></dt> <dd><!--[if gte mso 9]&gt;     &lt;![endif]--><!--[if gte mso 9]&gt;  Normal 0     false false false  EN-US X-NONE X-NONE                           &lt;![endif]--><!--[if gte mso 9]&gt;                                                                                                                                            &lt;![endif]--><!--[if gte mso 10]&gt; &lt;!   /* Style Definitions */  table.MsoNormalTable 	{mso-style-name:&quot;Table Normal&quot;; 	mso-tstyle-rowband-size:0; 	mso-tstyle-colband-size:0; 	mso-style-noshow:yes; 	mso-style-priority:99; 	mso-style-qformat:yes; 	mso-style-parent:&quot;&quot;; 	mso-padding-alt:0in 5.4pt 0in 5.4pt; 	mso-para-margin-top:0in; 	mso-para-margin-right:0in; 	mso-para-margin-bottom:10.0pt; 	mso-para-margin-left:0in; 	line-height:115%; 	mso-pagination:widow-orphan; 	font-size:11.0pt; 	font-family:&quot;Calibri&quot;,&quot;sans-serif&quot;; 	mso-ascii-font-family:Calibri; 	mso-ascii-theme-font:minor-latin; 	mso-fareast-font-family:&quot;Times New Roman&quot;; 	mso-fareast-theme-font:minor-fareast; 	mso-hansi-font-family:Calibri; 	mso-hansi-theme-font:minor-latin; 	mso-bidi-font-family:&quot;Times New Roman&quot;; 	mso-bidi-theme-font:minor-bidi;} --> <!--[endif] -->&nbsp;\r\n<p class=\"MsoNormal\" style=\"margin-left: 4.0in;text-indent: .5in;line-height: 200%\"><span>http://kisner.edublogs.org/</span></p>\r\n“At fifteen I set my heart upon learning.  At thirty, I had planted my feet firmly upon the ground.  At forty, I no longer suffered from perplexities.  At fifty, I knew what were the biddings of Heaven.  At sixty, I heard them with docile ear.  At seventy, I could follow the dictates of my own heart; for I no longer overstepped the boundaries of right.”\r\n\r\n</dd> </dl></div>\r\nThe Analects developed from the oral dissertation provided by Confucius in various conversations and instructive talks with his disciples. “…it was not at all clear at the time that the Confucian tradition was to emerge as the most powerful persuasion in Chinese history” (Ropp). After his death in 479 B.C.E., Confucius’ disciples worked diligently, collecting these works and transcribing them. It was not until 221 B.C.E., over 250 years after Confucius breathed his last breath, his followers were able complete the Analects used today. A common thread, weaving through the Analects: measured and judicious thought, action, and deed build strength of character and a superior human being. Qualities illustrated in the Analects include: Experience profound affection for one’s fellow humankind; hold one’s elders in high esteem; encourage camaraderie with others who are virtuous; obligate oneself to a lifetime of scholarship; manage subordinates evenhandedly; contribute to social improvements, and mindfully set good examples.\r\n\r\nVery outspoken and often at odds with authority, Confucius had a reputation of “… at once more austere, more pompous, harsh even, and as a reinforcer of the status quo…” (Spence).  This assessment of Confucius has been linked to a celebrated Chinese historian, Ssu-ma Ch’ien (145-89 B.C.E.), who lived during the Han dynasty and, in part, caused this view of Confucius. In an effort to apply the appropriate importance of Confucius work to the historical contexts of the Historical Records, Ssu-ma Chi’ien’s tribute to Confucius and his work was located in the era of the early China ruling houses instead of placing him with “…other individual thinkers and statesmen…”  (Spencer). However, in the abstract of Confucius’s, Ssu-ma Ch’ien offered his touching yet succinct respect:\r\n\r\n“In this world there have been many people-from kings to wise men-who had a glory while they lived that ended after their death. But Confucius, though a simple commoner, has had his name transmitted for more than 10 generations; all those who study his works consider him their master. From the Son of Heaven, the princes, and the lords on down, anyone in the Central Kingdom who is dedicated to a life of learning, follows the precepts and the rules of the Master. Thus it is that we call him a true Sage” (Spencer).\r\n\r\nThe crumbling of the Zhou dynasty, in power since 1027 B.C.E. and the relocation of the capital farther east by the leaders of the Zhou dynasty placed the kingdom in danger; an unsafe, precarious position brought on by the aggressive Mongols and Turkic horsemen from Central Asia, as well as, escalating conflicts among the autonomous Chinese states. This instability in the land did not to impede the prosperity and industry of China. Examples of the Chinese ongoing development of these turbulent times include the development of “chopsticks, cast iron, square-holed coins, and finely lacquered objects...”(Fiero). China’s trade and its urban growth continued throughout this period. Interestingly, the Chinese intellectual minds during this time produced some of “China’s oldest moral and religious precepts,” paralleling similar developments in Greek philosophy of the same time (Fiero).\r\n\r\nA devastating event, impacting the Analects survival and that of other important texts, occurred in the Qin Dynasty, during which much of the territories’ history was lost in the infamous “book-burnings” and wars; “chronicles of events as far back as 1000 years before the Han Era” consisted of records of events were kept as a tradition by the Chinese court historians. (Fiero). The Qin dynasty favored the doctrine of Legalism in which evil was considered an inborn trait of all humans. Consequently, the severe Qin laws were able to derive a benefit from the validation for a \"civil and political oppressiveness of imperial authority…”  (Fiero).  All personally owned copies of Confucian works were ordered burned due to the Emperors’ disquiet over any resistance that might arise from the “free exercise of thought…” (Fiero).  He took further steps to insure his authority by executing political oppositionists and their families. The Qin empire was tripled in size by the Han leaders and reinstate Confucianism, Confucian texts, and the Confucian scholars/official.  And prosperity reigned during the Han dynasty with technological develops and advancements in farming techniques encouraging trade and industry within its borders and abroad. Innovations from this period of Chinese history prove the concentration and importance of Chinese technology of the age.\r\n\r\nConfucianism is “Cited as a major force behind East Asia\'s economic ‘miracles,’ it is now finding a renewed following among mainland Chinese grown disillusioned with communism” (Spencer). China has, in the past decade, embraced the Confucius dogmas as “… the old and venerable tradition of Confucianism, which is being revived by government officials, critical intellectuals and ordinary citizens” (Bell). For instance, during the 2008 opening ceremonies of the Olympic games hosted by China, quotes from the Analects of Confucius were used in place of the formerly and ever present quotes from Marx.\r\n\r\n<a href=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/bros.jpg\"><img class=\"size-medium wp-image-1185 aligncenter\" src=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/bros-300x170.jpg\" alt=\"\" width=\"300\" height=\"170\" /></a>\r\n<p class=\"MsoNormal\" style=\"margin-left: 2.5in;line-height: 200%\"><span style=\"font-size: 8pt;line-height: 200%\">http://appleisblogging.blogspot.com/2008_08_01_archive.html</span></p>\r\n<strong>“The world’s peoples are all brothers” and “isn’t one of life’s greatest pleasures to have friends visiting from afar?” </strong>broadcasted around the world to billions of viewers. This \" ‘official’ Confucianism being revived today may be less dangerous — it emphasizes social harmony, meaning the peaceful resolution of conflicts — but it remains a conservative morality. Today, the most viable alternative to China\'s political status quo is left Confucianism” (Bigley). In the time of Confucius life and for hundreds of years to follow, The Analects of Confucius took its place in society as the ultimate guide to living a meaningful and fulfilling life. The resurgence of interest in Confucianism by the Chinese state government is an effort to soften its own world reputation as a harsh, autocratic, dictatorial government by, at least on the surface, infusing some of the humanistic ideals of Confucianism. However, even the government officials admit that its form of Confucianism is a more left focused style and the adherence to policy and obedience by its citizens is still expected.\r\n\r\nThe author of a more recent English and French translation of the <em>Analects, </em>Simon Leys claims the originally crafted text might have actually been the first to express human personage; that is, the life of an individual (Leys).\r\n\r\nIn general, The Analects of Confucius is a common sense handbook with a somewhat austere approach to life. The constant vigilance required to elevate ones being to that of <em>superior</em> is daunting in this writers’ opinion. It is understood that the life in a young country with abundant personal freedoms would certainly color ones judgment of such strict guidelines. Though, the concepts of working for communal good, living an ethical life, and treating others with compassion are values the writer cherishes, she does so with a much lighter approach than some of those expressed in the Analects of Confucius.\r\n\r\nTaoism is most influential religion or philosophy among the Chinese people after Confucianism. The Taoist scriptures, written in the sixth century B.C.E. are, as with The Analects of Confucius, a collection of moral and ethical codes intended to guide people in their everyday lives.    The Tao Te Ching [DOWduh jing], “Classic of the Way and Its Working,” and the Chaung-tsu [jwahng tzoo] are held in high esteem throughout the world, remaining prominent significant work of literature down through the centuries. The compilation of the Taoist canon is known as the Tao Tsang [dow tsahng]. The primary printing was in 1926 and consisted of 1,120 volumes, a significant number compared to the twenty books of the Analects.\r\n\r\nThe text of the Tao Tsang is assembled into the “Three Caverns,” which relate to three historic traditions of Taoism: the Supreme Clarity school; the Numinous Treasure school; and the Three Sovereigns school.  Each of these is then divided into twelve segments. “They are original revelations; divine talismans; interpretations; diagrams; chronologies and genealogies; moral codes; ceremonial decorum; rituals; esoteric techniques (alchemy, astrology, exorcism, etc.); lives of past Taoist worthies; hymns; and messages …” (Van Voorst). The Analects are written as they were delivered, in a dialog form and cover a range of ideals from a humanistic approach, ideals as mentioned earlier: Experience profound affection for one’s fellow humankind; hold one’s elders in high esteem; encourage camaraderie with others who are virtuous; obligate oneself to a lifetime of scholarship; manage subordinates evenhandedly; contribute to social improvements, and mindfully set good examples.\r\n\r\nThe Analects of Confucius present a timeless personification of a society built on order and structure; a society that generates respect for all and encourages scholarship. Confucius words reach out from the pages of the Analects, seemingly speaking to present day issues as readily as it spoke to the issues of his time. For those seeking “the supreme virtue of humanity,” Confucius offers in brief and succinct axioms a fountain of knowledge from which to drink. The Analects  of Confucius is collection of moral and ethical principles advocated by the teacher/philosopher, Confucius. These principles guide individuals in matters of conduct and the moral administration of government and community. Analects do provides an exceptional digest of his philosophical and idealistic concepts that are sure to serve a new colony well by, continuing to be a significant influence on education, society, and culture thought.  For these reasons, The Analects of Confucius must be preserved for posterity.\r\n<div class=\"mceTemp\"><dl> <dt><a href=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/images.jpg\"><img class=\"size-full wp-image-1188\" src=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/images.jpg\" alt=\"\" width=\"211\" height=\"238\" /></a></dt> <dd>“When he is told one thing, he understands ten.”         <!--[if gte mso 9]&gt;     &lt;![endif]--><!--[if gte mso 9]&gt;  Normal 0     false false false  EN-US X-NONE X-NONE                           &lt;![endif]--><!--[if gte mso 9]&gt;                                                                                                                                            &lt;![endif]--><!--[if gte mso 10]&gt;-->\r\n&nbsp;\r\n<p class=\"MsoNormal\"><span style=\"font-size: 8pt;line-height: 115%\"><a href=\"http://kisner.edublogs.org/\">http://kisner.edublogs.org/</a></span></p>\r\n\r\n</dd> </dl></div>\r\n<!--more-->\r\n<p style=\"text-align: center\"><strong>Cited Work</strong></p>\r\n&nbsp;\r\n\r\nBell, Daniel A.  Confucianism makes a comeback in China.  The Japan Times Online. <a href=\"http://search.japantimes.co.jp/cgi-bin/eo20080710a1.html\">http://search.japantimes.co.jp/cgi-bin/eo20080710a1.html</a> . July 10, 2008.\r\n\r\nSpence, Jonathan D. is George B. Adams. CONFUCIUS. Wilson Quarterly. Woodrow Wilson International Center for Scholars. 1993\r\n\r\nVan Voorst, Robert E.  <em>Taoism</em>. Anthology of World Scriptural Thomson Wadsworth. 2007. 6<sup>th</sup>. Page 162\r\n\r\nRopp, Paul S. <em>Heritage of China Contemporary Perspectives on Chinese Civilization</em>.1990 University of California Press, Berkeley, California. Page 121\r\n\r\nWaley, Arthur. The Book of Songs, The Ancient Chinese Classic of Poetry. Grover Press, New York, NY. 1996\r\n\r\nLeys, Simon (Pierre Ryckmans Governor General of Congo), <em>The Analects of Confucius Translation and Notes by Simon Leys</em>.  Introduction. W.W. Norton Company. New York, NY. (1997). Page xxx\r\n\r\nFiero, Gloria.<em> The Humanistic Tradition</em>. McGraw-Hill Companies, The. January 2010. 6<sup>th</sup> Edition.   Page B3.30\r\n\r\nConfucius<em>. The Analects of Confucius</em>. Penguin Books. London, England. 1979. 2.4.\r\n\r\n&nbsp;','Confucius’ Analects','','publish','open','open','','confucius%e2%80%99-analects','','','2011-05-06 10:21:59','2011-05-06 16:21:59','',0,'http://jeanatacc.com/2011/?p=1176',0,'post','',9),(1178,7,'2011-05-02 16:35:40','2011-05-02 22:35:40','','Confucius','The Master said, \"Learning without thought is labour lost; thought without learning is perilous.\"','inherit','open','open','','confucius','','','2011-05-02 16:35:40','2011-05-02 22:35:40','',1176,'http://jeanatacc.com/2011/wp-content/uploads/2011/05/Confucius.jpg',0,'attachment','image/jpeg',0),(1179,7,'2011-05-02 16:32:51','2011-05-02 22:32:51','The Master said, \"Learning without thought is labour lost[caption id=\"attachment_1177\" align=\"aligncenter\" width=\"300\" caption=\"The Master said, &quot;Learning without thought is labour lost; thought without learning is perilous.&quot;\"]<a href=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/Confucius.jpg\"><img src=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/Confucius-300x240.jpg\" alt=\"\" width=\"300\" height=\"240\" class=\"size-medium wp-image-1177\" /></a>[/caption]; thought without learning is perilous.\"','Confucius’ Analects','','inherit','open','open','','1176-revision','','','2011-05-02 16:32:51','2011-05-02 22:32:51','',1176,'http://jeanatacc.com/2011/?p=1179',0,'revision','',0),(1180,7,'2011-05-02 16:36:30','2011-05-02 22:36:30','[caption id=\"attachment_1178\" align=\"aligncenter\" width=\"300\" caption=\"The Master said, &quot;Learning without thought is labour lost; thought without learning is perilous.&quot;\"]<a href=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/Confucius.jpg\"><img src=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/Confucius-300x240.jpg\" alt=\"\" width=\"300\" height=\"240\" class=\"size-medium wp-image-1178\" /></a>[/caption]','Confucius’ Analects','','inherit','open','open','','1176-revision-2','','','2011-05-02 16:36:30','2011-05-02 22:36:30','',1176,'http://jeanatacc.com/2011/?p=1180',0,'revision','',0),(1181,7,'2011-05-02 16:38:45','2011-05-02 22:38:45','[caption id=\"attachment_1178\" align=\"aligncenter\" width=\"300\" caption=\"The Master said, &quot;Learning without thought is labour lost; thought without learning is perilous.&quot;\"]<a href=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/Confucius.jpg\"><img class=\"size-medium wp-image-1178\" src=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/Confucius-300x240.jpg\" alt=\"\" width=\"300\" height=\"240\" /></a>[/caption] ','Confucius’ Analects','','inherit','open','open','','1176-revision-3','','','2011-05-02 16:38:45','2011-05-02 22:38:45','',1176,'http://jeanatacc.com/2011/?p=1181',0,'revision','',0),(1182,7,'2011-05-02 16:39:29','2011-05-02 22:39:29','[caption id=\"attachment_1178\" align=\"aligncenter\" width=\"300\" caption=\"The Master said, &quot;Learning without thought is labour lost; thought without learning is perilous.&quot;\"]<a href=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/Confucius.jpg\"><img class=\"size-medium wp-image-1178\" src=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/Confucius-300x240.jpg\" alt=\"\" width=\"300\" height=\"240\" /></a>[/caption]','Confucius’ Analects','','inherit','open','open','','1176-revision-4','','','2011-05-02 16:39:29','2011-05-02 22:39:29','',1176,'http://jeanatacc.com/2011/?p=1182',0,'revision','',0),(1183,7,'2011-05-02 16:41:42','2011-05-02 22:41:42','[caption id=\"attachment_1178\" align=\"aligncenter\" width=\"300\" caption=\"The Master said, &quot;Learning without thought is labour lost; thought without learning is perilous.&quot;\"]<a href=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/Confucius.jpg\"><img class=\"size-medium wp-image-1178\" src=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/Confucius-300x240.jpg\" alt=\"\" width=\"300\" height=\"240\" /></a>[/caption]\n\nThe Analects are, in fact, a compilation of moral and ethical insights from the Chinese philosopher K’ong Fu-Tzu (551–479 b.c.e.), better known as Confucius (a Latin form of his Chinese name), supporting set principles for individual conduct and the ethical administration of government and community; guiding principles for a just and compassionate world or more succinctly described by Confucius, \"the supreme virtue of humanity\" (Confucius). Though this text is not the direct writings of Confucius\'s sayings, the Analects do provides an exceptional digest of his philosophical and idealistic concepts that continues to be a significant influence on education, society, and culture thought in China and in many other countries as well.<!--more-->','Confucius’ Analects','','inherit','open','open','','1176-revision-5','','','2011-05-02 16:41:42','2011-05-02 22:41:42','',1176,'http://jeanatacc.com/2011/?p=1183',0,'revision','',0),(1184,7,'2011-05-02 16:45:13','2011-05-02 22:45:13','','images cartoon','“At fifteen I set my heart upon learning.  At thirty, I had planted my feet firmly upon the ground.  At forty, I no longer suffered from perplexities.  At fifty, I knew what were the biddings of Heaven.  At sixty, I heard them with docile ear.  At seventy, I could follow the dictates of my own heart; for I no longer overstepped the boundaries of right.”  ','inherit','open','open','','images-cartoon','','','2011-05-02 16:45:13','2011-05-02 22:45:13','',1176,'http://jeanatacc.com/2011/wp-content/uploads/2011/05/images-cartoon.jpg',0,'attachment','image/jpeg',0),(1185,7,'2011-05-02 16:47:43','2011-05-02 22:47:43','','bros','','inherit','open','open','','bros','','','2011-05-02 16:47:43','2011-05-02 22:47:43','',1176,'http://jeanatacc.com/2011/wp-content/uploads/2011/05/bros.jpg',0,'attachment','image/jpeg',0),(1186,7,'2011-05-02 16:52:03','2011-05-02 22:52:03','[caption id=\"attachment_1178\" align=\"aligncenter\" width=\"300\" caption=\"The Master said, &quot;Learning without thought is labour lost; thought without learning is perilous.&quot;\"]<a href=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/Confucius.jpg\"><img class=\"size-medium wp-image-1178\" src=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/Confucius-300x240.jpg\" alt=\"\" width=\"300\" height=\"240\" /></a>[/caption]\n\nThe Analects are, in fact, a compilation of moral and ethical insights from the Chinese philosopher K’ong Fu-Tzu (551–479 b.c.e.), better known as Confucius (a Latin form of his Chinese name), supporting set principles for individual conduct and the ethical administration of government and community; guiding principles for a just and compassionate world or more succinctly described by Confucius, \"the supreme virtue of humanity\" (Confucius). Though this text is not the direct writings of Confucius\'s sayings, the Analects do provides an exceptional digest of his philosophical and idealistic concepts that continues to be a significant influence on education, society, and culture thought in China and in many other countries as well.<!--more-->\n\nInterpretations vary for these twenty books of the <em>Analects</em>, each running about five pages in English translation. The virtue of <em>Jen</em>, a key concept in the <em>Analects</em> refers to humanity, good, or reciprocity while the term <em>Tao</em> speaks to the correct obligations, actions, and conduct of individuals, families, and governments. Rituals, ceremonies, and group activities and the accepted their performance that encourages a link to that world which is beyond daily life is referred to as <em>Li</em>. The Analects emphasized the importance of independent thinking, identifying models in an abstract, universal style; a style was relevant to diverse cultures. This method of teaching has resulted in conflicting interpretations through the ages.  For example, the <em>Analects</em>’ emphasis on discipline, duty, and etiquette giving credence to Confucius notion that the state exists to serve its citizens; however, various political leaders use these same terms and concepts to validate autocratic government. In some ways the Analects are reminiscent of  Castiglione’s The Well-Rounded Person, Book Four of <em>The Courtier, “</em>must possess the refinements of a humanistic education” (Fiero). Though Castiglione asserts that should master all the skills of the medieval warrior and display the physical proficiency of a champion athlete” (---F), Confucius explains that a ruler should lead by the sway of his ethics. Two of characteristic considered vital for civilization, maintain and promote rituals and music, are set through moral example. If the ruler of the land cannot provide these things, the allegiance of his ministers vanishes along with the people’s confidence, resulting in a calamity for the realm.\n\nThe Chinese were humanist and their values reflected those of morality and righteous behavior. Confucius teachings hardly ever referred to gods and spirits and his did not contemplate the makeup of realism, yet Confucianism is often referred to as a religion. The wisdom of Confucius passed down through generations of Chinese, spoke to the social and political concepts of his time; ideas with roots as old as the Shang and Zhou dynasties. He taught that tradition was essential, respectfulness of one’s’ elders, and the exercise of <em>Li </em>(not simply performing ceremonies by rote, but applying a fitting reverence to the ritual.)  In the first following excerpts from the  <em>Analects </em> , Confucius reveals that it is the duty of humans to do nothing that may harm others; even give his own life to protect this tenant. While the second is the infamous “Golden Rule,” that one should act (do) toward others as one                                                       might act (do) on one’s own behalf.\n\n[caption id=\"attachment_1184\" align=\"alignleft\" width=\"240\" caption=\"“At fifteen I set my heart upon learning.  At thirty, I had planted my feet firmly upon the ground.  At forty, I no longer suffered from perplexities.  At fifty, I knew what were the biddings of Heaven.  At sixty, I heard them with docile ear.  At seventy, I could follow the dictates of my own heart; for I no longer overstepped the boundaries of right.”  \"]<a href=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/images-cartoon.jpg\"><img class=\"size-full wp-image-1184\" src=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/images-cartoon.jpg\" alt=\"\" width=\"240\" height=\"159\" /></a>[/caption]\n\n&nbsp;\n\n&nbsp;\n\n&nbsp;\n\n&nbsp;\n\n&nbsp;\n\n&nbsp;\n\n&nbsp;\n\n&nbsp;\n\n&nbsp;\n\n&nbsp;\n\nThe Analects developed from the oral dissertation provided by Confucius in various conversations and instructive talks with his disciples. “…it was not at all clear at the time that the Confucian tradition was to emerge as the most powerful persuasion in Chinese history” (Ropp). After his death in 479 B.C.E., Confucius’ disciples worked diligently, collecting these works and transcribing them. It was not until 221 B.C.E., over 250 years after Confucius breathed his last breath, his followers were able complete the Analects used today. A common thread, weaving through the Analects: measured and judicious thought, action, and deed build strength of character and a superior human being. Qualities illustrated in the Analects include: Experience profound affection for one’s fellow humankind; hold one’s elders in high esteem; encourage camaraderie with others who are virtuous; obligate oneself to a lifetime of scholarship; manage subordinates evenhandedly; contribute to social improvements, and mindfully set good examples.\n\nVery outspoken and often at odds with authority, Confucius had a reputation of “… at once more austere, more pompous, harsh even, and as a reinforcer of the status quo…” (Spence).  This assessment of Confucius has been linked to a celebrated Chinese historian, Ssu-ma Ch’ien (145-89 B.C.E.), who lived during the Han dynasty and, in part, caused this view of Confucius. In an effort to apply the appropriate importance of Confucius work to the historical contexts of the Historical Records, Ssu-ma Chi’ien’s tribute to Confucius and his work was located in the era of the early China ruling houses instead of placing him with “…other individual thinkers and statesmen…”  (---S). However, in the abstract of Confucius’s, Ssu-ma Ch’ien offered his touching yet succinct respect:\n\n“In this world there have been many people-from kings to wise men-who had a glory while they lived that ended after their death. But Confucius, though a simple commoner, has had his name transmitted for more than 10 generations; all those who study his works consider him their master. From the Son of Heaven, the princes, and the lords on down, anyone in the Central Kingdom who is dedicated to a life of learning, follows the precepts and the rules of the Master. Thus it is that we call him a true Sage” (---S).\n\nThe crumbling of the Zhou dynasty, in power since 1027 B.C.E. and the relocation of the capital farther east by the leaders of the Zhou dynasty placed the kingdom in danger; an unsafe, precarious position brought on by the aggressive Mongols and Turkic horsemen from Central Asia, as well as, escalating conflicts among the autonomous Chinese states. This instability in the land did not to impede the prosperity and industry of China. Examples of the Chinese ongoing development of these turbulent times include the development of “chopsticks, cast iron, square-holed coins, and finely lacquered objects...”(Fiaro). China’s trade and its urban growth continued throughout this period. Interestingly, the Chinese intellectual minds during this time produced some of “China’s oldest moral and religious precepts,” paralleling similar developments in Greek philosophy of the same time (Fiaro).\n\nA devastating event, impacting the Analects survival and that of other important texts, occurred in the Qin Dynasty, during which much of the territories’ history was lost in the infamous “book-burnings” and wars; “chronicles of events as far back as 1000 years before the Han Era” consisted of records of events were kept as a tradition by the Chinese court historians. (---F). The Qin dynasty favored the doctrine of Legalism in which evil was considered an inborn trait of all humans. Consequently, the severe Qin laws were able to derive a benefit from the validation for a \"civil and political oppressiveness of imperial authority…”  (---F).  All personally owned copies of Confucian works were ordered burned due to the Emperors’ disquiet over any resistance that might arise from the “free exercise of thought…” (---F).  He took further steps to insure his authority by executing political oppositionists and their families. The Qin empire was tripled in size by the Han leaders and reinstate Confucianism, Confucian texts, and the Confucian scholars/official.  And prosperity reigned during the Han dynasty with technological develops and advancements in farming techniques encouraging trade and industry within its borders and abroad. Innovations from this period of Chinese history prove the concentration and importance of Chinese technology of the age.\n\nConfucianism is “Cited as a major force behind East Asia\'s economic ‘miracles,’ it is now finding a renewed following among mainland Chinese grown disillusioned with communism” (---S). China has, in the past decade, embraced the Confucius dogmas as “… the old and venerable tradition of Confucianism, which is being revived by government officials, critical intellectuals and ordinary citizens” (Bell). For instance, during the 2008 opening ceremonies of the Olympic games hosted by China, quotes from the Analects of Confucius were used in place of the formerly and ever present quotes from Marx.\n\n<a href=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/bros.jpg\"><img class=\"size-medium wp-image-1185 aligncenter\" src=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/bros-300x170.jpg\" alt=\"\" width=\"300\" height=\"170\" /></a>\n\n<strong>“The world’s peoples are all brothers” and “isn’t one of life’s greatest pleasures to have friends visiting from afar?” </strong>broadcasted around the world to billions of viewers. This \" ‘official’ Confucianism being revived today may be less dangerous — it emphasizes social harmony, meaning the peaceful resolution of conflicts — but it remains a conservative morality. Today, the most viable alternative to China\'s political status quo is left Confucianism” (---B). In the time of Confucius life and for hundreds of years to follow, The Analects of Confucius took its place in society as the ultimate guide to living a meaningful and fulfilling life. The resurgence of interest in Confucianism by the Chinese state government is an effort to soften its own world reputation as a harsh, autocratic, dictatorial government by, at least on the surface, infusing some of the humanistic ideals of Confucianism. However, even the government officials admit that its form of Confucianism is a more left focused style and the adherence to policy and obedience by its citizens is still expected.\n\nThe author of a more recent English and French translation of the <em>Analects, </em>Simon Leys claims the originally crafted text might have actually been the first to express human personage; that is, the life of an individual (Leys).\n\nIn general, The Analects of Confucius is a common sense handbook with a somewhat austere approach to life. The constant vigilance required to elevate ones being to that of <em>superior</em> is daunting in this writers’ opinion. It is understood that the life in a young country with abundant personal freedoms would certainly color ones judgment of such strict guidelines. Though, the concepts of working for communal good, living an ethical life, and treating others with compassion are values the writer cherishes, she does so with a much lighter approach than some of those expressed in the Analects of Confucius.\n\nTaoism is most influential religion or philosophy among the Chinese people after Confucianism. The Taoist scriptures, written in the sixth century B.C.E. are, as with The Analects of Confucius, a collection of moral and ethical codes intended to guide people in their everyday lives.    The Tao Te Ching [DOWduh jing], “Classic of the Way and Its Working,” and the Chaung-tsu [jwahng tzoo] are held in high esteem throughout the world, remaining prominent significant work of literature down through the centuries. The compilation of the Taoist canon is known as the Tao Tsang [dow tsahng]. The primary printing was in 1926 and consisted of 1,120 volumes, a significant number compared to the twenty books of the Analects.\n\nThe text of the Tao Tsang is assembled into the “Three Caverns,” which relate to three historic traditions of Taoism: the Supreme Clarity school; the Numinous Treasure school; and the Three Sovereigns school.  Each of these is then divided into twelve segments. “They are original revelations; divine talismans; interpretations; diagrams; chronologies and genealogies; moral codes; ceremonial decorum; rituals; esoteric techniques (alchemy, astrology, exorcism, etc.); lives of past Taoist worthies; hymns; and messages …” (Van Voorst). The Analects are written as they were delivered, in a dialog form and cover a range of ideals from a humanistic approach, ideals as mentioned earlier: Experience profound affection for one’s fellow humankind; hold one’s elders in high esteem; encourage camaraderie with others who are virtuous; obligate oneself to a lifetime of scholarship; manage subordinates evenhandedly; contribute to social improvements, and mindfully set good examples.\n\nThe Analects of Confucius present a timeless personification of a society built on order and structure; a society that generates respect for all and encourages scholarship. Confucius words reach out from the pages of the Analects, seemingly speaking to present day issues as readily as it spoke to the issues of his time. For those seeking “the supreme virtue of humanity,” Confucius offers in brief and succinct axioms a fountain of knowledge from which to drink. The Analects  of Confucius is collection of moral and ethical principles advocated by the teacher/philosopher, Confucius. These principles guide individuals in matters of conduct and the moral administration of government and community. Analects do provides an exceptional digest of his philosophical and idealistic concepts that are sure to serve a new colony well by, continuing to be a significant influence on education, society, and culture thought.  For these reasons, The Analects of Confucius must be preserved for posterity.<!--more-->\n\n&nbsp;\n\n&nbsp;','Confucius’ Analects','','inherit','open','open','','1176-revision-6','','','2011-05-02 16:52:03','2011-05-02 22:52:03','',1176,'http://jeanatacc.com/2011/?p=1186',0,'revision','',0),(1187,7,'2011-05-02 16:55:51','2011-05-02 22:55:51','','images cartoon','','inherit','open','open','','images-cartoon-2','','','2011-05-02 16:55:51','2011-05-02 22:55:51','',1176,'http://jeanatacc.com/2011/wp-content/uploads/2011/05/images-cartoon1.jpg',0,'attachment','image/jpeg',0),(1188,7,'2011-05-02 16:56:22','2011-05-02 22:56:22','','images','“When he is told one thing, he understands ten.” ','inherit','open','open','','images-5','','','2011-05-02 16:56:22','2011-05-02 22:56:22','',1176,'http://jeanatacc.com/2011/wp-content/uploads/2011/05/images.jpg',0,'attachment','image/jpeg',0),(1189,7,'2011-05-02 16:58:08','2011-05-02 22:58:08','<div class=\"mceTemp mceIEcenter\"></div>\n\n[caption id=\"attachment_1178\" align=\"aligncenter\" width=\"300\" caption=\"The Master said, &quot;Learning without thought is labour lost; thought without learning is perilous.&quot;\"]<a href=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/Confucius.jpg\"><img class=\"size-medium wp-image-1178\" src=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/Confucius-300x240.jpg\" alt=\"\" width=\"300\" height=\"240\" /></a>[/caption]\n\n&nbsp;\n\nThe Analects are, in fact, a compilation of moral and ethical insights from the Chinese philosopher K’ong Fu-Tzu (551–479 b.c.e.), better known as Confucius (a Latin form of his Chinese name), supporting set principles for individual conduct and the ethical administration of government and community; guiding principles for a just and compassionate world or more succinctly described by Confucius, \"the supreme virtue of humanity\" (Confucius). Though this text is not the direct writings of Confucius\'s sayings, the Analects do provides an exceptional digest of his philosophical and idealistic concepts that continues to be a significant influence on education, society, and culture thought in China and in many other countries as well.<!--more-->\n\nInterpretations vary for these twenty books of the <em>Analects</em>, each running about five pages in English translation. The virtue of <em>Jen</em>, a key concept in the <em>Analects</em> refers to humanity, good, or reciprocity while the term <em>Tao</em> speaks to the correct obligations, actions, and conduct of individuals, families, and governments. Rituals, ceremonies, and group activities and the accepted their performance that encourages a link to that world which is beyond daily life is referred to as <em>Li</em>. The Analects emphasized the importance of independent thinking, identifying models in an abstract, universal style; a style was relevant to diverse cultures. This method of teaching has resulted in conflicting interpretations through the ages.  For example, the <em>Analects</em>’ emphasis on discipline, duty, and etiquette giving credence to Confucius notion that the state exists to serve its citizens; however, various political leaders use these same terms and concepts to validate autocratic government. In some ways the Analects are reminiscent of  Castiglione’s The Well-Rounded Person, Book Four of <em>The Courtier, “</em>must possess the refinements of a humanistic education” (Fiero). Though Castiglione asserts that should master all the skills of the medieval warrior and display the physical proficiency of a champion athlete” (---F), Confucius explains that a ruler should lead by the sway of his ethics. Two of characteristic considered vital for civilization, maintain and promote rituals and music, are set through moral example. If the ruler of the land cannot provide these things, the allegiance of his ministers vanishes along with the people’s confidence, resulting in a calamity for the realm.\n\nThe Chinese were humanist and their values reflected those of morality and righteous behavior. Confucius teachings hardly ever referred to gods and spirits and his did not contemplate the makeup of realism, yet Confucianism is often referred to as a religion. The wisdom of Confucius passed down through generations of Chinese, spoke to the social and political concepts of his time; ideas with roots as old as the Shang and Zhou dynasties. He taught that tradition was essential, respectfulness of one’s’ elders, and the exercise of <em>Li </em>(not simply performing ceremonies by rote, but applying a fitting reverence to the ritual.)  In the first following excerpts from the  <em>Analects </em> , Confucius reveals that it is the duty of humans to do nothing that may harm others; even give his own life to protect this tenant. While the second is the infamous “Golden Rule,” that one should act (do) toward others as one                                                       might act (do) on one’s own behalf.\n\n[caption id=\"attachment_1184\" align=\"alignleft\" width=\"240\" caption=\"“At fifteen I set my heart upon learning.  At thirty, I had planted my feet firmly upon the ground.  At forty, I no longer suffered from perplexities.  At fifty, I knew what were the biddings of Heaven.  At sixty, I heard them with docile ear.  At seventy, I could follow the dictates of my own heart; for I no longer overstepped the boundaries of right.”  \"]<a href=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/images-cartoon.jpg\"><img class=\"size-full wp-image-1184\" src=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/images-cartoon.jpg\" alt=\"\" width=\"240\" height=\"159\" /></a>[/caption]\n\n&nbsp;\n\n&nbsp;\n\n&nbsp;\n\n&nbsp;\n\n&nbsp;\n\n&nbsp;\n\n&nbsp;\n\n&nbsp;\n\n&nbsp;\n\n&nbsp;\n\nThe Analects developed from the oral dissertation provided by Confucius in various conversations and instructive talks with his disciples. “…it was not at all clear at the time that the Confucian tradition was to emerge as the most powerful persuasion in Chinese history” (Ropp). After his death in 479 B.C.E., Confucius’ disciples worked diligently, collecting these works and transcribing them. It was not until 221 B.C.E., over 250 years after Confucius breathed his last breath, his followers were able complete the Analects used today. A common thread, weaving through the Analects: measured and judicious thought, action, and deed build strength of character and a superior human being. Qualities illustrated in the Analects include: Experience profound affection for one’s fellow humankind; hold one’s elders in high esteem; encourage camaraderie with others who are virtuous; obligate oneself to a lifetime of scholarship; manage subordinates evenhandedly; contribute to social improvements, and mindfully set good examples.\n\nVery outspoken and often at odds with authority, Confucius had a reputation of “… at once more austere, more pompous, harsh even, and as a reinforcer of the status quo…” (Spence).  This assessment of Confucius has been linked to a celebrated Chinese historian, Ssu-ma Ch’ien (145-89 B.C.E.), who lived during the Han dynasty and, in part, caused this view of Confucius. In an effort to apply the appropriate importance of Confucius work to the historical contexts of the Historical Records, Ssu-ma Chi’ien’s tribute to Confucius and his work was located in the era of the early China ruling houses instead of placing him with “…other individual thinkers and statesmen…”  (---S). However, in the abstract of Confucius’s, Ssu-ma Ch’ien offered his touching yet succinct respect:\n\n“In this world there have been many people-from kings to wise men-who had a glory while they lived that ended after their death. But Confucius, though a simple commoner, has had his name transmitted for more than 10 generations; all those who study his works consider him their master. From the Son of Heaven, the princes, and the lords on down, anyone in the Central Kingdom who is dedicated to a life of learning, follows the precepts and the rules of the Master. Thus it is that we call him a true Sage” (---S).\n\nThe crumbling of the Zhou dynasty, in power since 1027 B.C.E. and the relocation of the capital farther east by the leaders of the Zhou dynasty placed the kingdom in danger; an unsafe, precarious position brought on by the aggressive Mongols and Turkic horsemen from Central Asia, as well as, escalating conflicts among the autonomous Chinese states. This instability in the land did not to impede the prosperity and industry of China. Examples of the Chinese ongoing development of these turbulent times include the development of “chopsticks, cast iron, square-holed coins, and finely lacquered objects...”(Fiaro). China’s trade and its urban growth continued throughout this period. Interestingly, the Chinese intellectual minds during this time produced some of “China’s oldest moral and religious precepts,” paralleling similar developments in Greek philosophy of the same time (Fiaro).\n\nA devastating event, impacting the Analects survival and that of other important texts, occurred in the Qin Dynasty, during which much of the territories’ history was lost in the infamous “book-burnings” and wars; “chronicles of events as far back as 1000 years before the Han Era” consisted of records of events were kept as a tradition by the Chinese court historians. (---F). The Qin dynasty favored the doctrine of Legalism in which evil was considered an inborn trait of all humans. Consequently, the severe Qin laws were able to derive a benefit from the validation for a \"civil and political oppressiveness of imperial authority…”  (---F).  All personally owned copies of Confucian works were ordered burned due to the Emperors’ disquiet over any resistance that might arise from the “free exercise of thought…” (---F).  He took further steps to insure his authority by executing political oppositionists and their families. The Qin empire was tripled in size by the Han leaders and reinstate Confucianism, Confucian texts, and the Confucian scholars/official.  And prosperity reigned during the Han dynasty with technological develops and advancements in farming techniques encouraging trade and industry within its borders and abroad. Innovations from this period of Chinese history prove the concentration and importance of Chinese technology of the age.\n\nConfucianism is “Cited as a major force behind East Asia\'s economic ‘miracles,’ it is now finding a renewed following among mainland Chinese grown disillusioned with communism” (---S). China has, in the past decade, embraced the Confucius dogmas as “… the old and venerable tradition of Confucianism, which is being revived by government officials, critical intellectuals and ordinary citizens” (Bell). For instance, during the 2008 opening ceremonies of the Olympic games hosted by China, quotes from the Analects of Confucius were used in place of the formerly and ever present quotes from Marx.\n\n<a href=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/bros.jpg\"><img class=\"size-medium wp-image-1185 aligncenter\" src=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/bros-300x170.jpg\" alt=\"\" width=\"300\" height=\"170\" /></a>\n\n<strong>“The world’s peoples are all brothers” and “isn’t one of life’s greatest pleasures to have friends visiting from afar?” </strong>broadcasted around the world to billions of viewers. This \" ‘official’ Confucianism being revived today may be less dangerous — it emphasizes social harmony, meaning the peaceful resolution of conflicts — but it remains a conservative morality. Today, the most viable alternative to China\'s political status quo is left Confucianism” (---B). In the time of Confucius life and for hundreds of years to follow, The Analects of Confucius took its place in society as the ultimate guide to living a meaningful and fulfilling life. The resurgence of interest in Confucianism by the Chinese state government is an effort to soften its own world reputation as a harsh, autocratic, dictatorial government by, at least on the surface, infusing some of the humanistic ideals of Confucianism. However, even the government officials admit that its form of Confucianism is a more left focused style and the adherence to policy and obedience by its citizens is still expected.\n\nThe author of a more recent English and French translation of the <em>Analects, </em>Simon Leys claims the originally crafted text might have actually been the first to express human personage; that is, the life of an individual (Leys).\n\nIn general, The Analects of Confucius is a common sense handbook with a somewhat austere approach to life. The constant vigilance required to elevate ones being to that of <em>superior</em> is daunting in this writers’ opinion. It is understood that the life in a young country with abundant personal freedoms would certainly color ones judgment of such strict guidelines. Though, the concepts of working for communal good, living an ethical life, and treating others with compassion are values the writer cherishes, she does so with a much lighter approach than some of those expressed in the Analects of Confucius.\n\nTaoism is most influential religion or philosophy among the Chinese people after Confucianism. The Taoist scriptures, written in the sixth century B.C.E. are, as with The Analects of Confucius, a collection of moral and ethical codes intended to guide people in their everyday lives.    The Tao Te Ching [DOWduh jing], “Classic of the Way and Its Working,” and the Chaung-tsu [jwahng tzoo] are held in high esteem throughout the world, remaining prominent significant work of literature down through the centuries. The compilation of the Taoist canon is known as the Tao Tsang [dow tsahng]. The primary printing was in 1926 and consisted of 1,120 volumes, a significant number compared to the twenty books of the Analects.\n\nThe text of the Tao Tsang is assembled into the “Three Caverns,” which relate to three historic traditions of Taoism: the Supreme Clarity school; the Numinous Treasure school; and the Three Sovereigns school.  Each of these is then divided into twelve segments. “They are original revelations; divine talismans; interpretations; diagrams; chronologies and genealogies; moral codes; ceremonial decorum; rituals; esoteric techniques (alchemy, astrology, exorcism, etc.); lives of past Taoist worthies; hymns; and messages …” (Van Voorst). The Analects are written as they were delivered, in a dialog form and cover a range of ideals from a humanistic approach, ideals as mentioned earlier: Experience profound affection for one’s fellow humankind; hold one’s elders in high esteem; encourage camaraderie with others who are virtuous; obligate oneself to a lifetime of scholarship; manage subordinates evenhandedly; contribute to social improvements, and mindfully set good examples.\n\nThe Analects of Confucius present a timeless personification of a society built on order and structure; a society that generates respect for all and encourages scholarship. Confucius words reach out from the pages of the Analects, seemingly speaking to present day issues as readily as it spoke to the issues of his time. For those seeking “the supreme virtue of humanity,” Confucius offers in brief and succinct axioms a fountain of knowledge from which to drink. The Analects  of Confucius is collection of moral and ethical principles advocated by the teacher/philosopher, Confucius. These principles guide individuals in matters of conduct and the moral administration of government and community. Analects do provides an exceptional digest of his philosophical and idealistic concepts that are sure to serve a new colony well by, continuing to be a significant influence on education, society, and culture thought.  For these reasons, The Analects of Confucius must be preserved for posterity.\n\n[caption id=\"attachment_1188\" align=\"alignleft\" width=\"211\" caption=\"“When he is told one thing, he understands ten.” \"]<a href=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/images.jpg\"><img class=\"size-full wp-image-1188\" src=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/images.jpg\" alt=\"\" width=\"211\" height=\"238\" /></a>[/caption]\n\n<!--more-->\n\n&nbsp;\n\n&nbsp;\n\n&nbsp;\n\n&nbsp;\n\n&nbsp;\n\n&nbsp;\n\n&nbsp;\n\n&nbsp;\n\n&nbsp;\n\n&nbsp;\n\n&nbsp;\n\n<!--[if gte mso 9]&gt;     &lt;![endif]--><!--[if gte mso 9]&gt;  Normal 0     false false false  EN-US X-NONE X-NONE                           &lt;![endif]--><!--[if gte mso 9]&gt;                                                                                                                                            &lt;![endif]--><!--[if gte mso 10]&gt;--> \n /* Style Definitions */\n table.MsoNormalTable\n	{mso-style-name:\"Table Normal\";\n	mso-tstyle-rowband-size:0;\n	mso-tstyle-colband-size:0;\n	mso-style-noshow:yes;\n	mso-style-priority:99;\n	mso-style-qformat:yes;\n	mso-style-parent:\"\";\n	mso-padding-alt:0in 5.4pt 0in 5.4pt;\n	mso-para-margin-top:0in;\n	mso-para-margin-right:0in;\n	mso-para-margin-bottom:10.0pt;\n	mso-para-margin-left:0in;\n	line-height:115%;\n	mso-pagination:widow-orphan;\n	font-size:11.0pt;\n	font-family:\"Calibri\",\"sans-serif\";\n	mso-ascii-font-family:Calibri;\n	mso-ascii-theme-font:minor-latin;\n	mso-fareast-font-family:\"Times New Roman\";\n	mso-fareast-theme-font:minor-fareast;\n	mso-hansi-font-family:Calibri;\n	mso-hansi-theme-font:minor-latin;\n	mso-bidi-font-family:\"Times New Roman\";\n	mso-bidi-theme-font:minor-bidi;}\n \n<p class=\"MsoNormal\" style=\"margin-bottom: 0.0001pt;text-align: center\"><span><span> </span>Cited Work</span></p>\n\n<h1><span>Bell, Daniel A.<span> </span>Confucianism makes a comeback in China.<span> </span>The Japan Times Online. </span><a href=\"http://search.japantimes.co.jp/cgi-bin/eo20080710a1.html\"><span>http://search.japantimes.co.jp/cgi-bin/eo20080710a1.html</span></a><span> . July 10, 2008.</span></h1>\n<h1><span>Spence, Jonathan D. is George B. Adams. CONFUCIUS. Wilson Quarterly. Woodrow Wilson International Center for Scholars. 1993</span></h1>\n<p class=\"MsoNormal\"><span> </span>Van Voorst, Robert E.<span> </span><em>Taoism</em>. Anthology of World Scriptural Thomson Wadsworth. 2007. 6<sup>th</sup>. Page 162</p>\n<p class=\"MsoNormal\">Ropp, Paul S. <em>Heritage of China Cointemporary Perspectives on Chinese Civilization</em>.1990 University of California Press, Berkeley, California. Page 121</p>\n<p class=\"MsoNormal\"><span style=\"font-size: 12pt;line-height: 115%\">Waley, Arthur. The Book of Songs, The Ancient Chinese Classic of Poetry. Grover Press, New York, NY. 1996</span></p>\n<p class=\"MsoNormal\" style=\"margin-bottom: 0.0001pt\"><span style=\"font-size: 12pt;line-height: 115%\">Leys, Simon (Pierre Ryckmans Governor General of Congo), <em>The Analects of Confucius Translation and Notes by Simon Leys</em>. <span> </span>Introduction. W.W. Norton Company. New York, NY. (1997). Page xxx</span><span> </span></p>\n<p class=\"MsoNormal\" style=\"margin-bottom: 0.0001pt\"><span> </span></p>\n<p class=\"MsoNormal\" style=\"margin-bottom: 0.0001pt\"><span>Fiero, Gloria.<em> The Humanistic Tradition</em>. McGraw-Hill Companies, The. January 2010. 6<sup>th</sup> Edition.<span> </span></span><span><span> </span></span><span>Page B3.30</span></p>\n<p class=\"MsoNormal\" style=\"margin-bottom: 0.0001pt\"><span> </span></p>\n<p class=\"MsoNormal\" style=\"margin-bottom: 0.0001pt\"><span style=\"font-size: 12pt;line-height: 115%;letter-spacing: -0.1pt\">Confucius<em>. The Analects of Confucius</em>. Penguin Books. London, England. 1979. 2.4.<span> </span></span></p>\n<p class=\"MsoNormal\" style=\"margin-bottom: 0.0001pt;line-height: normal\"><span style=\"font-size: 12pt;letter-spacing: -0.1pt\"> </span></p>\n<p class=\"MsoNormal\" style=\"margin-bottom: 0.0001pt;line-height: normal\"><span> </span></p>\n\n<div class=\"mcePaste\" style=\"width: 1px;height: 1px;overflow: hidden\"><!--[if gte mso 9]&gt;     &lt;![endif]--><!--[if gte mso 9]&gt;  Normal 0     false false false  EN-US X-NONE X-NONE                           &lt;![endif]--><!--[if gte mso 9]&gt;                                                                                                                                            &lt;![endif]--><!--[if gte mso 10]&gt; &lt;!   /* Style Definitions */  table.MsoNormalTable 	{mso-style-name:&quot;Table Normal&quot;; 	mso-tstyle-rowband-size:0; 	mso-tstyle-colband-size:0; 	mso-style-noshow:yes; 	mso-style-priority:99; 	mso-style-qformat:yes; 	mso-style-parent:&quot;&quot;; 	mso-padding-alt:0in 5.4pt 0in 5.4pt; 	mso-para-margin-top:0in; 	mso-para-margin-right:0in; 	mso-para-margin-bottom:10.0pt; 	mso-para-margin-left:0in; 	line-height:115%; 	mso-pagination:widow-orphan; 	font-size:11.0pt; 	font-family:&quot;Calibri&quot;,&quot;sans-serif&quot;; 	mso-ascii-font-family:Calibri; 	mso-ascii-theme-font:minor-latin; 	mso-fareast-font-family:&quot;Times New Roman&quot;; 	mso-fareast-theme-font:minor-fareast; 	mso-hansi-font-family:Calibri; 	mso-hansi-theme-font:minor-latin; 	mso-bidi-font-family:&quot;Times New Roman&quot;; 	mso-bidi-theme-font:minor-bidi;} --> <!--[endif] -->\n<p class=\"MsoNormal\" style=\"margin-bottom: .0001pt\"><span><span> </span>Cited Work</span></p>\n\n<h1><span>Bell, Daniel A.<span> </span>Confucianism makes a comeback in China.<span> </span>The Japan Times Online. </span><a href=\"http://search.japantimes.co.jp/cgi-bin/eo20080710a1.html\"><span>http://search.japantimes.co.jp/cgi-bin/eo20080710a1.html</span></a><span> . July 10, 2008.</span></h1>\n<h1><span>Spence, Jonathan D. is George B. Adams. CONFUCIUS. Wilson Quarterly. Woodrow Wilson International Center for Scholars. 1993</span></h1>\n<p class=\"MsoNormal\" style=\"margin-bottom: .0001pt\"><span> </span></p>\n<p class=\"MsoNormal\">Van Voorst, Robert E.<span> </span><em>Taoism</em>. Anthology of World Scriptural Thomson Wadsworth. 2007. 6<sup>th</sup>. Page 162</p>\n<p class=\"MsoNormal\">Ropp, Paul S. <em>Heritage of China Cointemporary Perspectives on Chinese Civilization</em>.1990 University of California Press, Berkeley, California. Page 121</p>\n<p class=\"MsoNormal\"><span style=\"font-size: 12.0pt;line-height: 115%\">Waley, Arthur. The Book of Songs, The Ancient Chinese Classic of Poetry. Grover Press, New York, NY. 1996</span></p>\n<p class=\"MsoNormal\" style=\"margin-bottom: .0001pt\"><span style=\"font-size: 12.0pt;line-height: 115%\">Leys, Simon (Pierre Ryckmans Governor General of Congo), <em>The Analects of Confucius Translation and Notes by Simon Leys</em>. <span> </span>Introduction. W.W. Norton Company. New York, NY. (1997). Page xxx</span><span> </span></p>\n<p class=\"MsoNormal\" style=\"margin-bottom: .0001pt\"><span> </span></p>\n<p class=\"MsoNormal\" style=\"margin-bottom: .0001pt\"><span>Fiero, Gloria.<em> The Humanistic Tradition</em>. McGraw-Hill Companies, The. January 2010. 6<sup>th</sup> Edition.<span> </span></span><span><span> </span></span><span>Page B3.30</span></p>\n<p class=\"MsoNormal\" style=\"margin-bottom: .0001pt\"><span> </span></p>\n<p class=\"MsoNormal\" style=\"margin-bottom: .0001pt\"><span style=\"font-size: 12.0pt;line-height: 115%;letter-spacing: -.1pt\">Confucius<em>. The Analects of Confucius</em>. Penguin Books. London, England. 1979. 2.4.<span> </span></span></p>\n<p class=\"MsoNormal\" style=\"margin-bottom: .0001pt;line-height: normal\"><span style=\"font-size: 12.0pt;letter-spacing: -.1pt\"> </span></p>\n<p class=\"MsoNormal\" style=\"margin-bottom: .0001pt;line-height: normal\"><span> </span></p>\n\n</div>','Confucius’ Analects','','inherit','open','open','','1176-revision-7','','','2011-05-02 16:58:08','2011-05-02 22:58:08','',1176,'http://jeanatacc.com/2011/?p=1189',0,'revision','',0),(1190,7,'2011-05-02 17:02:11','2011-05-02 23:02:11','[caption id=\"attachment_1178\" align=\"aligncenter\" width=\"300\" caption=\"The Master said, &quot;Learning without thought is labour lost; thought without learning is perilous.&quot;\"]<a href=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/Confucius.jpg\"><img class=\"size-medium wp-image-1178\" src=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/Confucius-300x240.jpg\" alt=\"\" width=\"300\" height=\"240\" /></a>[/caption]\n\n&nbsp;\n\nThe Analects are, in fact, a compilation of moral and ethical insights from the Chinese philosopher K’ong Fu-Tzu (551–479 b.c.e.), better known as Confucius (a Latin form of his Chinese name), supporting set principles for individual conduct and the ethical administration of government and community; guiding principles for a just and compassionate world or more succinctly described by Confucius, \"the supreme virtue of humanity\" (Confucius). Though this text is not the direct writings of Confucius\'s sayings, the Analects do provides an exceptional digest of his philosophical and idealistic concepts that continues to be a significant influence on education, society, and culture thought in China and in many other countries as well.<!--more-->\n\nInterpretations vary for these twenty books of the <em>Analects</em>, each running about five pages in English translation. The virtue of <em>Jen</em>, a key concept in the <em>Analects</em> refers to humanity, good, or reciprocity while the term <em>Tao</em> speaks to the correct obligations, actions, and conduct of individuals, families, and governments. Rituals, ceremonies, and group activities and the accepted their performance that encourages a link to that world which is beyond daily life is referred to as <em>Li</em>. The Analects emphasized the importance of independent thinking, identifying models in an abstract, universal style; a style was relevant to diverse cultures. This method of teaching has resulted in conflicting interpretations through the ages.  For example, the <em>Analects</em>’ emphasis on discipline, duty, and etiquette giving credence to Confucius notion that the state exists to serve its citizens; however, various political leaders use these same terms and concepts to validate autocratic government. In some ways the Analects are reminiscent of  Castiglione’s The Well-Rounded Person, Book Four of <em>The Courtier, “</em>must possess the refinements of a humanistic education” (Fiero). Though Castiglione asserts that should master all the skills of the medieval warrior and display the physical proficiency of a champion athlete” (---F), Confucius explains that a ruler should lead by the sway of his ethics. Two of characteristic considered vital for civilization, maintain and promote rituals and music, are set through moral example. If the ruler of the land cannot provide these things, the allegiance of his ministers vanishes along with the people’s confidence, resulting in a calamity for the realm.\n\nThe Chinese were humanist and their values reflected those of morality and righteous behavior. Confucius teachings hardly ever referred to gods and spirits and his did not contemplate the makeup of realism, yet Confucianism is often referred to as a religion. The wisdom of Confucius passed down through generations of Chinese, spoke to the social and political concepts of his time; ideas with roots as old as the Shang and Zhou dynasties. He taught that tradition was essential, respectfulness of one’s’ elders, and the exercise of <em>Li </em>(not simply performing ceremonies by rote, but applying a fitting reverence to the ritual.)  In the first following excerpts from the  <em>Analects </em> , Confucius reveals that it is the duty of humans to do nothing that may harm others; even give his own life to protect this tenant. While the second is the infamous “Golden Rule,” that one should act (do) toward others as one                                                       might act (do) on one’s own behalf.\n\n[caption id=\"attachment_1184\" align=\"alignleft\" width=\"240\" caption=\"“At fifteen I set my heart upon learning.  At thirty, I had planted my feet firmly upon the ground.  At forty, I no longer suffered from perplexities.  At fifty, I knew what were the biddings of Heaven.  At sixty, I heard them with docile ear.  At seventy, I could follow the dictates of my own heart; for I no longer overstepped the boundaries of right.”  \"]<a href=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/images-cartoon.jpg\"><img class=\"size-full wp-image-1184\" src=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/images-cartoon.jpg\" alt=\"\" width=\"240\" height=\"159\" /></a>[/caption]\n\n&nbsp;\n\n&nbsp;\n\n&nbsp;\n\n&nbsp;\n\n&nbsp;\n\n&nbsp;\n\n&nbsp;\n\n&nbsp;\n\n&nbsp;\n\n&nbsp;\n\nThe Analects developed from the oral dissertation provided by Confucius in various conversations and instructive talks with his disciples. “…it was not at all clear at the time that the Confucian tradition was to emerge as the most powerful persuasion in Chinese history” (Ropp). After his death in 479 B.C.E., Confucius’ disciples worked diligently, collecting these works and transcribing them. It was not until 221 B.C.E., over 250 years after Confucius breathed his last breath, his followers were able complete the Analects used today. A common thread, weaving through the Analects: measured and judicious thought, action, and deed build strength of character and a superior human being. Qualities illustrated in the Analects include: Experience profound affection for one’s fellow humankind; hold one’s elders in high esteem; encourage camaraderie with others who are virtuous; obligate oneself to a lifetime of scholarship; manage subordinates evenhandedly; contribute to social improvements, and mindfully set good examples.\n\nVery outspoken and often at odds with authority, Confucius had a reputation of “… at once more austere, more pompous, harsh even, and as a reinforcer of the status quo…” (Spence).  This assessment of Confucius has been linked to a celebrated Chinese historian, Ssu-ma Ch’ien (145-89 B.C.E.), who lived during the Han dynasty and, in part, caused this view of Confucius. In an effort to apply the appropriate importance of Confucius work to the historical contexts of the Historical Records, Ssu-ma Chi’ien’s tribute to Confucius and his work was located in the era of the early China ruling houses instead of placing him with “…other individual thinkers and statesmen…”  (---S). However, in the abstract of Confucius’s, Ssu-ma Ch’ien offered his touching yet succinct respect:\n\n“In this world there have been many people-from kings to wise men-who had a glory while they lived that ended after their death. But Confucius, though a simple commoner, has had his name transmitted for more than 10 generations; all those who study his works consider him their master. From the Son of Heaven, the princes, and the lords on down, anyone in the Central Kingdom who is dedicated to a life of learning, follows the precepts and the rules of the Master. Thus it is that we call him a true Sage” (---S).\n\nThe crumbling of the Zhou dynasty, in power since 1027 B.C.E. and the relocation of the capital farther east by the leaders of the Zhou dynasty placed the kingdom in danger; an unsafe, precarious position brought on by the aggressive Mongols and Turkic horsemen from Central Asia, as well as, escalating conflicts among the autonomous Chinese states. This instability in the land did not to impede the prosperity and industry of China. Examples of the Chinese ongoing development of these turbulent times include the development of “chopsticks, cast iron, square-holed coins, and finely lacquered objects...”(Fiaro). China’s trade and its urban growth continued throughout this period. Interestingly, the Chinese intellectual minds during this time produced some of “China’s oldest moral and religious precepts,” paralleling similar developments in Greek philosophy of the same time (Fiaro).\n\nA devastating event, impacting the Analects survival and that of other important texts, occurred in the Qin Dynasty, during which much of the territories’ history was lost in the infamous “book-burnings” and wars; “chronicles of events as far back as 1000 years before the Han Era” consisted of records of events were kept as a tradition by the Chinese court historians. (---F). The Qin dynasty favored the doctrine of Legalism in which evil was considered an inborn trait of all humans. Consequently, the severe Qin laws were able to derive a benefit from the validation for a \"civil and political oppressiveness of imperial authority…”  (---F).  All personally owned copies of Confucian works were ordered burned due to the Emperors’ disquiet over any resistance that might arise from the “free exercise of thought…” (---F).  He took further steps to insure his authority by executing political oppositionists and their families. The Qin empire was tripled in size by the Han leaders and reinstate Confucianism, Confucian texts, and the Confucian scholars/official.  And prosperity reigned during the Han dynasty with technological develops and advancements in farming techniques encouraging trade and industry within its borders and abroad. Innovations from this period of Chinese history prove the concentration and importance of Chinese technology of the age.\n\nConfucianism is “Cited as a major force behind East Asia\'s economic ‘miracles,’ it is now finding a renewed following among mainland Chinese grown disillusioned with communism” (---S). China has, in the past decade, embraced the Confucius dogmas as “… the old and venerable tradition of Confucianism, which is being revived by government officials, critical intellectuals and ordinary citizens” (Bell). For instance, during the 2008 opening ceremonies of the Olympic games hosted by China, quotes from the Analects of Confucius were used in place of the formerly and ever present quotes from Marx.\n\n<a href=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/bros.jpg\"><img class=\"size-medium wp-image-1185 aligncenter\" src=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/bros-300x170.jpg\" alt=\"\" width=\"300\" height=\"170\" /></a>\n\n<strong>“The world’s peoples are all brothers” and “isn’t one of life’s greatest pleasures to have friends visiting from afar?” </strong>broadcasted around the world to billions of viewers. This \" ‘official’ Confucianism being revived today may be less dangerous — it emphasizes social harmony, meaning the peaceful resolution of conflicts — but it remains a conservative morality. Today, the most viable alternative to China\'s political status quo is left Confucianism” (---B). In the time of Confucius life and for hundreds of years to follow, The Analects of Confucius took its place in society as the ultimate guide to living a meaningful and fulfilling life. The resurgence of interest in Confucianism by the Chinese state government is an effort to soften its own world reputation as a harsh, autocratic, dictatorial government by, at least on the surface, infusing some of the humanistic ideals of Confucianism. However, even the government officials admit that its form of Confucianism is a more left focused style and the adherence to policy and obedience by its citizens is still expected.\n\nThe author of a more recent English and French translation of the <em>Analects, </em>Simon Leys claims the originally crafted text might have actually been the first to express human personage; that is, the life of an individual (Leys).\n\nIn general, The Analects of Confucius is a common sense handbook with a somewhat austere approach to life. The constant vigilance required to elevate ones being to that of <em>superior</em> is daunting in this writers’ opinion. It is understood that the life in a young country with abundant personal freedoms would certainly color ones judgment of such strict guidelines. Though, the concepts of working for communal good, living an ethical life, and treating others with compassion are values the writer cherishes, she does so with a much lighter approach than some of those expressed in the Analects of Confucius.\n\nTaoism is most influential religion or philosophy among the Chinese people after Confucianism. The Taoist scriptures, written in the sixth century B.C.E. are, as with The Analects of Confucius, a collection of moral and ethical codes intended to guide people in their everyday lives.    The Tao Te Ching [DOWduh jing], “Classic of the Way and Its Working,” and the Chaung-tsu [jwahng tzoo] are held in high esteem throughout the world, remaining prominent significant work of literature down through the centuries. The compilation of the Taoist canon is known as the Tao Tsang [dow tsahng]. The primary printing was in 1926 and consisted of 1,120 volumes, a significant number compared to the twenty books of the Analects.\n\nThe text of the Tao Tsang is assembled into the “Three Caverns,” which relate to three historic traditions of Taoism: the Supreme Clarity school; the Numinous Treasure school; and the Three Sovereigns school.  Each of these is then divided into twelve segments. “They are original revelations; divine talismans; interpretations; diagrams; chronologies and genealogies; moral codes; ceremonial decorum; rituals; esoteric techniques (alchemy, astrology, exorcism, etc.); lives of past Taoist worthies; hymns; and messages …” (Van Voorst). The Analects are written as they were delivered, in a dialog form and cover a range of ideals from a humanistic approach, ideals as mentioned earlier: Experience profound affection for one’s fellow humankind; hold one’s elders in high esteem; encourage camaraderie with others who are virtuous; obligate oneself to a lifetime of scholarship; manage subordinates evenhandedly; contribute to social improvements, and mindfully set good examples.\n\nThe Analects of Confucius present a timeless personification of a society built on order and structure; a society that generates respect for all and encourages scholarship. Confucius words reach out from the pages of the Analects, seemingly speaking to present day issues as readily as it spoke to the issues of his time. For those seeking “the supreme virtue of humanity,” Confucius offers in brief and succinct axioms a fountain of knowledge from which to drink. The Analects  of Confucius is collection of moral and ethical principles advocated by the teacher/philosopher, Confucius. These principles guide individuals in matters of conduct and the moral administration of government and community. Analects do provides an exceptional digest of his philosophical and idealistic concepts that are sure to serve a new colony well by, continuing to be a significant influence on education, society, and culture thought.  For these reasons, The Analects of Confucius must be preserved for posterity.\n\n[caption id=\"attachment_1188\" align=\"alignleft\" width=\"211\" caption=\"“When he is told one thing, he understands ten.” \"]<a href=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/images.jpg\"><img class=\"size-full wp-image-1188\" src=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/images.jpg\" alt=\"\" width=\"211\" height=\"238\" /></a>[/caption]\n\n<!--more-->\n\n&nbsp;\n\n&nbsp;\n\n&nbsp;\n\n&nbsp;\n\n&nbsp;\n\n&nbsp;\n\n&nbsp;\n\n&nbsp;\n\n&nbsp;\n\n&nbsp;\n\n&nbsp;\n<div class=\"mcePaste\" style=\"width: 1px;height: 1px;overflow: hidden\">\n<h1><span>Daniel A.<span> </span>Confucianism makes a comeback in China.<span> </span>The Japan Times Online. </span><a href=\"http://search.japantimes.co.jp/cgi-bin/eo20080710a1.html\"><span>http://search.japantimes.co.jp/cgi-bin/eo20080710a1.html</span></a><span> . July 10, 2008.</span></h1>\n<h1><span>Spence, Jonathan D. is George B. Adams. CONFUCIUS. Wilson Quarterly. Woodrow Wilson International Center for Scholars. 1993</span></h1>\n<p class=\"MsoNormal\" style=\"margin-bottom: .0001pt\"><span> </span></p>\n<p class=\"MsoNormal\">Van Voorst, Robert E.<span> </span><em>Taoism</em>. Anthology of World Scriptural Thomson Wadsworth. 2007. 6<sup>th</sup>. Page 162</p>\n<p class=\"MsoNormal\">Ropp, Paul S. <em>Heritage of China Cointemporary Perspectives on Chinese Civilization</em>.1990 University of California Press, Berkeley, California. Page 121</p>\n<p class=\"MsoNormal\"><span style=\"font-size: 12.0pt;line-height: 115%\">Waley, Arthur. The Book of Songs, The Ancient Chinese Classic of Poetry. Grover Press, New York, NY. 1996</span></p>\n<p class=\"MsoNormal\" style=\"margin-bottom: .0001pt\"><span style=\"font-size: 12.0pt;line-height: 115%\">Leys, Simon (Pierre Ryckmans Governor General of Congo), <em>The Analects of Confucius Translation and Notes by Simon Leys</em>. <span> </span>Introduction. W.W. Norton Company. New York, NY. (1997). Page xxx</span><span> </span></p>\n<p class=\"MsoNormal\" style=\"margin-bottom: .0001pt\"><span> </span></p>\n<p class=\"MsoNormal\" style=\"margin-bottom: .0001pt\"><span>Fiero, Gloria.<em> The Humanistic Tradition</em>. McGraw-Hill Companies, The. January 2010. 6<sup>th</sup> Edition.<span> </span></span><span><span> </span></span><span>Page B3.30</span></p>\n<p class=\"MsoNormal\" style=\"margin-bottom: .0001pt\"><span> </span></p>\n<p class=\"MsoNormal\" style=\"margin-bottom: .0001pt\"><span style=\"font-size: 12.0pt;line-height: 115%;letter-spacing: -.1pt\">Confucius<em>. The Analects of Confucius</em>. Penguin Books. London, England. 1979. 2.4.<span> </span></span></p>\n<p class=\"MsoNormal\" style=\"margin-bottom: .0001pt;line-height: normal\"><span style=\"font-size: 12.0pt;letter-spacing: -.1pt\"> </span></p>\n<p class=\"MsoNormal\" style=\"margin-bottom: .0001pt;line-height: normal\"><span> </span></p>\n\n</div>\n<div class=\"mcePaste\" style=\"width: 1px;height: 1px;overflow: hidden\">\n\n<!--[if gte mso 9]&gt;     &lt;![endif]--><!--[if gte mso 9]&gt;  Normal 0     false false false  EN-US X-NONE X-NONE                           &lt;![endif]--><!--[if gte mso 9]&gt;                                                                                                                                            &lt;![endif]--><!--[if gte mso 10]&gt; &lt;!   /* Style Definitions */  table.MsoNormalTable 	{mso-style-name:&quot;Table Normal&quot;; 	mso-tstyle-rowband-size:0; 	mso-tstyle-colband-size:0; 	mso-style-noshow:yes; 	mso-style-priority:99; 	mso-style-qformat:yes; 	mso-style-parent:&quot;&quot;; 	mso-padding-alt:0in 5.4pt 0in 5.4pt; 	mso-para-margin-top:0in; 	mso-para-margin-right:0in; 	mso-para-margin-bottom:10.0pt; 	mso-para-margin-left:0in; 	line-height:115%; 	mso-pagination:widow-orphan; 	font-size:11.0pt; 	font-family:&quot;Calibri&quot;,&quot;sans-serif&quot;; 	mso-ascii-font-family:Calibri; 	mso-ascii-theme-font:minor-latin; 	mso-fareast-font-family:&quot;Times New Roman&quot;; 	mso-fareast-theme-font:minor-fareast; 	mso-hansi-font-family:Calibri; 	mso-hansi-theme-font:minor-latin; 	mso-bidi-font-family:&quot;Times New Roman&quot;; 	mso-bidi-theme-font:minor-bidi;} --> <!--[endif] -->\n<p class=\"MsoNormal\" style=\"margin-bottom: .0001pt\"><span><span> </span>Cited Work</span></p>\n\n<h1><span>Bell, Daniel A.<span> </span>Confucianism makes a comeback in China.<span> </span>The Japan Times Online. </span><a href=\"http://search.japantimes.co.jp/cgi-bin/eo20080710a1.html\"><span>http://search.japantimes.co.jp/cgi-bin/eo20080710a1.html</span></a><span> . July 10, 2008.</span></h1>\n<h1><span>Spence, Jonathan D. is George B. Adams. CONFUCIUS. Wilson Quarterly. Woodrow Wilson International Center for Scholars. 1993</span></h1>\n<p class=\"MsoNormal\" style=\"margin-bottom: .0001pt\"><span> </span></p>\n<p class=\"MsoNormal\">Van Voorst, Robert E.<span> </span><em>Taoism</em>. Anthology of World Scriptural Thomson Wadsworth. 2007. 6<sup>th</sup>. Page 162</p>\n<p class=\"MsoNormal\">Ropp, Paul S. <em>Heritage of China Cointemporary Perspectives on Chinese Civilization</em>.1990 University of California Press, Berkeley, California. Page 121</p>\n<p class=\"MsoNormal\"><span style=\"font-size: 12.0pt;line-height: 115%\">Waley, Arthur. The Book of Songs, The Ancient Chinese Classic of Poetry. Grover Press, New York, NY. 1996</span></p>\n<p class=\"MsoNormal\" style=\"margin-bottom: .0001pt\"><span style=\"font-size: 12.0pt;line-height: 115%\">Leys, Simon (Pierre Ryckmans Governor General of Congo), <em>The Analects of Confucius Translation and Notes by Simon Leys</em>. <span> </span>Introduction. W.W. Norton Company. New York, NY. (1997). Page xxx</span><span> </span></p>\n<p class=\"MsoNormal\" style=\"margin-bottom: .0001pt\"><span> </span></p>\n<p class=\"MsoNormal\" style=\"margin-bottom: .0001pt\"><span>Fiero, Gloria.<em> The Humanistic Tradition</em>. McGraw-Hill Companies, The. January 2010. 6<sup>th</sup> Edition.<span> </span></span><span><span> </span></span><span>Page B3.30</span></p>\n<p class=\"MsoNormal\" style=\"margin-bottom: .0001pt\"><span> </span></p>\n<p class=\"MsoNormal\" style=\"margin-bottom: .0001pt\"><span style=\"font-size: 12.0pt;line-height: 115%;letter-spacing: -.1pt\">Confucius<em>. The Analects of Confucius</em>. Penguin Books. London, England. 1979. 2.4.<span> </span></span></p>\n<p class=\"MsoNormal\" style=\"margin-bottom: .0001pt;line-height: normal\"><span style=\"font-size: 12.0pt;letter-spacing: -.1pt\"> </span></p>\n<p class=\"MsoNormal\" style=\"margin-bottom: .0001pt;line-height: normal\"><span> </span></p>\n\n</div>','Confucius’ Analects','','inherit','open','open','','1176-revision-8','','','2011-05-02 17:02:11','2011-05-02 23:02:11','',1176,'http://jeanatacc.com/2011/?p=1190',0,'revision','',0),(1251,9,'2011-05-04 12:15:33','2011-05-04 18:15:33','<p style=\"text-align: center;\">﻿<img class=\"alignnone\" src=\"http://theunexplainedmysteries.com/Images/bookdead2.jpg\" alt=\"\" width=\"456\" height=\"265\" />http://theunexplainedmysteries.com/Images/bookdead2.jpg</p>\r\nAs a compilation of spells, charms, passwords, hints, and magical formulas, the Book of the Dead was a guide for the deceased of Ancient Egypt on their journey to the next life.  For years, the Book of the Dead was gathered, reedited, and completed by many authors and compilers, producing what they initially called The Chapters of Coming Forth by Day (“Ancient”).  This collection was found on tomb walls, coffins, scarabs, and other objects, but is primarily known because of its illustrations on papyrus.  Although not given an exact date, the Book of the Dead was discovered in tombs as early as the Renaissance, leading to the misconception that it was the Bible equivalence for the Egyptian culture (Goelet).  This magnificent piece of history, however, provides a contradicting picture of the belief of life after death.  Composed and considered the standard afterlife text for the Egyptian elite in the 16<sup>th</sup> century, the Egyptian Book of the Dead became one of the most important artifacts in history that has assisted modern experts in understanding the culture and civilization of the ancient Egyptians.  Because humans, even today, naturally question the thought of what happens after death, I believe the Book of the Dead effectively gives insight to just one of the many views that people, throughout history, have established to comfort their uncertainties about life— providing its importance in its preservation for future generations to acknowledge.\r\n\r\n<!--more-->\r\n\r\nThe Book of the Dead prepared the souls for the passage toward their heavenly domain with the sun god, Amon, “or flourish in a realm where wheat grows high and the living souls of the dead enjoy feasting and singing” (Fiero).  The book was illustrated with ancient traditions and scenes that continued after death on this journey and included the depiction of the last judgment. Associated with the Nile River, Osiris, the god of the underworld, Lord of the Dead, oversees the ceremony of weighing the heart of the deceased Princess Entiu-ny with his wife, Isis.  During this ceremony, the deceased would first ritualistically deny a list of forty-two misdeeds as the confession (Goelet).  The heart, upon judgment of the princess, is then weighed against the figure of Truth on the Great Balance prepared by Anubis, the jackal-headed god of death (Fiero).  It was said that, “one’s heart had to be as light as a feather in relation to sin” to be worthy of an external existence rather than a “final death” (Goelet).  The Egyptians highly valued happiness in the afterlife and essentially devoted a lot of their time and energy for their journey, as seen in the illustrations on the papyrus.\r\n\r\nThe text incorporated more early Egyptian religious literature.  Among these, the Pyramid Texts-- “the oldest extant funerary literature in the world,” was included.  Because of such a great compilation, the text was divided into four main divisions: Heliopolitan version, Theban version, a hieroglyphic and hieratic character version, and finally the Saite version (Budge).  Aside from the belief of an afterlife, the references of multiple gods and the metaphorical reference of the Great Balance, provides the viewer a look into the religious culture of the Ancient Egyptians as they constituted a polytheistic conception of a greater being.\r\n\r\nThe Ancient Egyptians revolved their life around religion, specifically polytheism.  Like all of the ancient people, the Egyptians’ worship of many gods is associated with the geography, climate, and the natural environment that shaped their belief (Fiero).   According to Fiero, the sun made it possible to cultivate crops while the Nile left them fertile soil and a basis for their solar calendar, in which their civilization benefitted in wealth and order.  “In the regularity of the sun’s daily cycle and Nile’s annual deluge, ancient Egyptians found security” (Fiero).  From these gifts, the Egyptians were able to construct their theory of origin, describing the earth as a “flat platter floating on the waters of the underworld” in which a mound of silt was brought forth by the Nile (Fiero).  The self-generating Amon was then believed to be born.\r\n\r\nFiero goes on to state the symbolic importance of the sun’s daily ascent as “rebirth”, signifying “victory of the forces of day, light, purity, goodness, and life over those of night, darkness ignorance, evil, and death.”  Coincidentally, the recurring idea of “rebirth” can be seen in the story of Osiris.  According to the myth, after being slain, chopped, and thrown into the Nile by his evil brother, Set, Osiris was restored to life by his wife, Isis, Queen of Heaven.  Their son, Horus, ultimately became the ruler of Egypt after overthrowing Set (Fiero).  With resurrection as a central idea to the Ancient Egyptians, the Book of the Dead effectively illustrates this view of a continuous life.\r\n\r\nThe Book of the Dead proved to be typical of its era, simply because of its association with religion and the thought of an afterlife.  “There was never an ancient people who insisted upon believing that death was not the final act of a human being” (“Ancient”).  Through the text, historians were able to understand the Egyptian culture and their focus on taking great care of the body “to preserve it as a center of individual spirit manifestation.”  Upon the preservation of a body, all of the organs, with the exception of the heart, were removed, and preservatives were used to fill the body cavity (Fiero).  With the heart refrained from being removed, we can reference the scene of Princess Entiu-ny in the funerary text as her heart is weighed on the Great Scale.  There is no doubt that these two are correlated and thus proves the Book of the Dead’s significance in the preservation of the dead.\r\n\r\nDuring this time it was typical to mummify an Egyptian upon death along with placing in the tomb essential items such as food and weapons, as if preparing for a long journey (“Ancient”).  The Book of the Dead, as a matter of fact, was discovered in a tomb and therefore easily arguable that it was used as a tool or a guide for such a journey, and therefore fitting for the cultural context of this time.\r\n\r\nThe Book was rather unusual for its time, because although it is filled with realistic and graphic scenes for the funerary preparation, it surprisingly lacks illustrations depicting death and dying.  “For a people obsessed with the mortuary and funerary aspects of death, the Egyptians seldom dealt with the actual ways in which people lost their lives” (“Ancient”).  Also, as times were changing, the Book of the Dead was one of the first texts that “decreed that anyone who could afford the rituals would be entitled to follow the god Osiris into the afterlife” (“Ancient”).  This freedom was unfamiliar even to the Egyptians.  Funerary preparation and books were usually only meant for the pharaohs and other royals.  The Book of the Dead was associated with a great social and religious revolution, holding its unique place in Egyptian history.\r\n\r\nBecause the lives of the Ancient Egyptians greatly revolved around religion and the belief of an afterlife, they were optimistic about their souls after death as they would be guided safely in their journey.  “For them death may have been inevitable, but it was survivable” (Goelet).  The Book of the Dead was popular and greatly commissioned by the deceased before their death.  Because the promise of life after death seemingly dominated all of Egyptian culture, many paid to be granted “the help and protection of the gods while proclaiming the deceased’s identity with the gods” (Deurer).  The polytheistic belief enhanced their motivation to be among the greater beings to achieve this heavenly destination.\r\n\r\nToday, many individuals do not believe in life after death.  Many do not believe in multiple gods.  Instead, much of the world follows a monotheistic religion with the belief that the soul may live on to heaven or hell.  Despite these religious and culture disagreements, many agree that the Book is magnificent with its incredible illustrations and text that opens a window into history.  Goelet states, “There is probably no text in the popular imagination more closely associated with the ancient Egyptian beliefs about life after death than the work popularly known as the Egyptian Book of the Dead.”\r\n\r\nPersonally, the Book of the Dead caught my attention because of the illustrations and the scenes they portray both guide the living and the dead.  As the book guides the soul to its next life, it also guides the living to the “heart” of their culture and religious values.  This is one of my favorite pieces of art as it has so much meaning in the context.  The Egyptians seemed very loyal to their beliefs and passionate about their gods as seen in the Book of the Dead.  It’s amazing to see such variety of cultural and religious tradition throughout history, and I believe that the stories, pictures, and text will be able to catch the attention of future viewers as it caught mine.\r\n\r\nThe Egyptian Book of the Dead can be compared to the Tibetan Book of the Dead.  Although, similar in name, both provide different ways of achieving ultimate happiness.  Also called the <em>Bardo Thodol</em>, the Tibetan Book of the Dead was a “guide to spiritual and mental liberation” (Agha 896).  The Tibetan book focused primarily on self-awareness by meditation.  By meditating, the mind will able to control its own passage over the cycle of life, death, and rebirth (Agha 897).  This differs from that of Ancient Egyptians as they mainly focused on the life after death and spent much of their energy preparing for the anticipated journey of their final judgment.  Although a life after death to reach the heavens can be considered a spiritual liberation, the Egyptians incorporate nothing but their gods and cultural values.  The Tibetan book emphasizes the mind’s role as synonymous to the soul that continues on to the next state.  Although the <em>Bardo Thodol, </em>prepares you for the states after death, it can only be read by the living.  Along with the idea that “the book is a guide to liberation across the entire cycle of human existence,” the specification of only being read by the living is one of the main differences between Tibetan and Egyptian funerary scripts.\r\n\r\nWith similar name and similar misconception of bible equivalency, these two books share other similarities concerning life after death.   Just like in Egypt, the Tibetan book was a guide and a preparation for the deceased, although it called for much more effort from the conscious mind.  Tibetan Buddhists also viewed death as a process that took several days.  Because the Egyptians believed that preservation of the body was necessary and essential to your journey to the afterlife, they made sure that bodies were embalmed for ten weeks before internal organs were removed (Fiero).  The processes that were put in effect because of the importance placed on life after death was a similar belief of both cultures.\r\n\r\nSo much effort and precision was done to make sure lives were brought to eternal bliss.  This can be viewed in the Egyptian Book of the Dead as the spells, chants, and hints made sure their people were truly guided on their journey to ultimately appear on their judgment day.  There will always be the inevitable question of what happens next.  This book provides a magnificent insight to the lives of those from ancient history that have centered their cultural and spiritual beliefs around their faith.  I believe the Book of the Dead is essential for future generations, because it sparks interest in historical background of another’s cultures and beliefs of how they comforted their uncertainties through its mysterious text and illustrations.\r\n\r\n&nbsp;\r\n\r\n<!--more-->\r\n\r\nWorks Cited\r\n\r\nAgha, Asif. \"Tibetan Book of the Dead.\" <em>Macmillan Encyclopedia of Death and Dying</em>. Ed. Robert Kastenbaum. Vol. 2. New York: Macmillan Reference USA, 2002. 896-898. <em>Gale Virtual Reference Library</em>. Web. 2 May. 2011.  &lt;http://go.galegroup.com.lsproxy.austincc.edu&gt;.\r\nI used this reference to compare Tibetan Book of  the Dead to the Egyptian Book of the Dead.\r\n\r\n\"Ancient Egypt and the Afterlife.\" <em>The Gale Encyclopedia of the Unusual and Unexplained</em>. Ed. Brad Steiger and Sherry Hanson Steiger. Vol. 1. Detroit: Gale, 2003. 15-22. <em>Gale Virtual Reference Library</em>. Web. 1 May. 2011.  &lt;http://go.galegroup.com.lsproxy.austincc.edu&gt;.\r\nI used this reference to talk about how it was unusual for its time.\r\n\r\nBudge, E.A. Wallis.  “Egyptian Book of the Dead.”  <em>The Nazarean Way of Essenic Studies.</em> Web.  18 April 2011.  &lt;http://www.thenazareneway.com/index_egyptain_book_dead.htm&gt;.\r\nI used this website to help me with description and the historical context of the time.\r\n\r\nDeurer.  “The Egyptian Book of the Dead.”<em> Egypt Art</em>.  2010.  Web.  18 April 2011.  &lt;http://www.egyptartsite.com/book.html&gt;.\r\n\r\nFiero, Gloria. “The Gods of Mesopotamia.” The Humanistic Tradition, book 1.  6th ed. McGraw-Hill, 2011.  Print.\r\nI used this book to describe the historical context along with description of the book.\r\n\r\nGoelet, Ogden, Jr. \"Egyptian Book of the Dead.\" <em>Macmillan Encyclopedia of Death and Dying</em>. Ed. Robert Kastenbaum. Vol. 1. New York: Macmillan Reference USA, 2002. 251-253. <em>Gale Virtual Reference Library</em>. Web. 1 May. 2011.  &lt;http://go.galegroup.com.lsproxy.austincc.edu&gt;.\r\nI used this book to explain why it’s important today along with the dates of creation.\r\n\r\n&nbsp;','The Egyptian Book of the Dead','','publish','open','open','','the-egyptian-book-of-the-dead-2','','','2011-05-05 10:32:35','2011-05-05 16:32:35','',0,'http://jeanatacc.com/2011/?p=1251',0,'post','',8),(1191,7,'2011-05-02 17:03:43','2011-05-02 23:03:43','[caption id=\"attachment_1178\" align=\"aligncenter\" width=\"300\" caption=\"The Master said, &quot;Learning without thought is labour lost; thought without learning is perilous.&quot;\"]<a href=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/Confucius.jpg\"><img class=\"size-medium wp-image-1178\" src=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/Confucius-300x240.jpg\" alt=\"\" width=\"300\" height=\"240\" /></a>[/caption]\r\n\r\n&nbsp;\r\n\r\nThe Analects are, in fact, a compilation of moral and ethical insights from the Chinese philosopher K’ong Fu-Tzu (551–479 b.c.e.), better known as Confucius (a Latin form of his Chinese name), supporting set principles for individual conduct and the ethical administration of government and community; guiding principles for a just and compassionate world or more succinctly described by Confucius, \"the supreme virtue of humanity\" (Confucius). Though this text is not the direct writings of Confucius\'s sayings, the Analects do provides an exceptional digest of his philosophical and idealistic concepts that continues to be a significant influence on education, society, and culture thought in China and in many other countries as well.<!--more-->\r\n\r\nInterpretations vary for these twenty books of the <em>Analects</em>, each running about five pages in English translation. The virtue of <em>Jen</em>, a key concept in the <em>Analects</em> refers to humanity, good, or reciprocity while the term <em>Tao</em> speaks to the correct obligations, actions, and conduct of individuals, families, and governments. Rituals, ceremonies, and group activities and the accepted their performance that encourages a link to that world which is beyond daily life is referred to as <em>Li</em>. The Analects emphasized the importance of independent thinking, identifying models in an abstract, universal style; a style was relevant to diverse cultures. This method of teaching has resulted in conflicting interpretations through the ages.  For example, the <em>Analects</em>’ emphasis on discipline, duty, and etiquette giving credence to Confucius notion that the state exists to serve its citizens; however, various political leaders use these same terms and concepts to validate autocratic government. In some ways the Analects are reminiscent of  Castiglione’s The Well-Rounded Person, Book Four of <em>The Courtier, “</em>must possess the refinements of a humanistic education” (Fiero). Though Castiglione asserts that should master all the skills of the medieval warrior and display the physical proficiency of a champion athlete” (---F), Confucius explains that a ruler should lead by the sway of his ethics. Two of characteristic considered vital for civilization, maintain and promote rituals and music, are set through moral example. If the ruler of the land cannot provide these things, the allegiance of his ministers vanishes along with the people’s confidence, resulting in a calamity for the realm.\r\n\r\nThe Chinese were humanist and their values reflected those of morality and righteous behavior. Confucius teachings hardly ever referred to gods and spirits and his did not contemplate the makeup of realism, yet Confucianism is often referred to as a religion. The wisdom of Confucius passed down through generations of Chinese, spoke to the social and political concepts of his time; ideas with roots as old as the Shang and Zhou dynasties. He taught that tradition was essential, respectfulness of one’s’ elders, and the exercise of <em>Li </em>(not simply performing ceremonies by rote, but applying a fitting reverence to the ritual.)  In the first following excerpts from the  <em>Analects </em> , Confucius reveals that it is the duty of humans to do nothing that may harm others; even give his own life to protect this tenant. While the second is the infamous “Golden Rule,” that one should act (do) toward others as one                                                       might act (do) on one’s own behalf.\r\n\r\n[caption id=\"attachment_1184\" align=\"alignleft\" width=\"240\" caption=\"“At fifteen I set my heart upon learning.  At thirty, I had planted my feet firmly upon the ground.  At forty, I no longer suffered from perplexities.  At fifty, I knew what were the biddings of Heaven.  At sixty, I heard them with docile ear.  At seventy, I could follow the dictates of my own heart; for I no longer overstepped the boundaries of right.”  \"]<a href=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/images-cartoon.jpg\"><img class=\"size-full wp-image-1184\" src=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/images-cartoon.jpg\" alt=\"\" width=\"240\" height=\"159\" /></a>[/caption]\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\nThe Analects developed from the oral dissertation provided by Confucius in various conversations and instructive talks with his disciples. “…it was not at all clear at the time that the Confucian tradition was to emerge as the most powerful persuasion in Chinese history” (Ropp). After his death in 479 B.C.E., Confucius’ disciples worked diligently, collecting these works and transcribing them. It was not until 221 B.C.E., over 250 years after Confucius breathed his last breath, his followers were able complete the Analects used today. A common thread, weaving through the Analects: measured and judicious thought, action, and deed build strength of character and a superior human being. Qualities illustrated in the Analects include: Experience profound affection for one’s fellow humankind; hold one’s elders in high esteem; encourage camaraderie with others who are virtuous; obligate oneself to a lifetime of scholarship; manage subordinates evenhandedly; contribute to social improvements, and mindfully set good examples.\r\n\r\nVery outspoken and often at odds with authority, Confucius had a reputation of “… at once more austere, more pompous, harsh even, and as a reinforcer of the status quo…” (Spence).  This assessment of Confucius has been linked to a celebrated Chinese historian, Ssu-ma Ch’ien (145-89 B.C.E.), who lived during the Han dynasty and, in part, caused this view of Confucius. In an effort to apply the appropriate importance of Confucius work to the historical contexts of the Historical Records, Ssu-ma Chi’ien’s tribute to Confucius and his work was located in the era of the early China ruling houses instead of placing him with “…other individual thinkers and statesmen…”  (---S). However, in the abstract of Confucius’s, Ssu-ma Ch’ien offered his touching yet succinct respect:\r\n\r\n“In this world there have been many people-from kings to wise men-who had a glory while they lived that ended after their death. But Confucius, though a simple commoner, has had his name transmitted for more than 10 generations; all those who study his works consider him their master. From the Son of Heaven, the princes, and the lords on down, anyone in the Central Kingdom who is dedicated to a life of learning, follows the precepts and the rules of the Master. Thus it is that we call him a true Sage” (---S).\r\n\r\nThe crumbling of the Zhou dynasty, in power since 1027 B.C.E. and the relocation of the capital farther east by the leaders of the Zhou dynasty placed the kingdom in danger; an unsafe, precarious position brought on by the aggressive Mongols and Turkic horsemen from Central Asia, as well as, escalating conflicts among the autonomous Chinese states. This instability in the land did not to impede the prosperity and industry of China. Examples of the Chinese ongoing development of these turbulent times include the development of “chopsticks, cast iron, square-holed coins, and finely lacquered objects...”(Fiaro). China’s trade and its urban growth continued throughout this period. Interestingly, the Chinese intellectual minds during this time produced some of “China’s oldest moral and religious precepts,” paralleling similar developments in Greek philosophy of the same time (Fiaro).\r\n\r\nA devastating event, impacting the Analects survival and that of other important texts, occurred in the Qin Dynasty, during which much of the territories’ history was lost in the infamous “book-burnings” and wars; “chronicles of events as far back as 1000 years before the Han Era” consisted of records of events were kept as a tradition by the Chinese court historians. (---F). The Qin dynasty favored the doctrine of Legalism in which evil was considered an inborn trait of all humans. Consequently, the severe Qin laws were able to derive a benefit from the validation for a \"civil and political oppressiveness of imperial authority…”  (---F).  All personally owned copies of Confucian works were ordered burned due to the Emperors’ disquiet over any resistance that might arise from the “free exercise of thought…” (---F).  He took further steps to insure his authority by executing political oppositionists and their families. The Qin empire was tripled in size by the Han leaders and reinstate Confucianism, Confucian texts, and the Confucian scholars/official.  And prosperity reigned during the Han dynasty with technological develops and advancements in farming techniques encouraging trade and industry within its borders and abroad. Innovations from this period of Chinese history prove the concentration and importance of Chinese technology of the age.\r\n\r\nConfucianism is “Cited as a major force behind East Asia\'s economic ‘miracles,’ it is now finding a renewed following among mainland Chinese grown disillusioned with communism” (---S). China has, in the past decade, embraced the Confucius dogmas as “… the old and venerable tradition of Confucianism, which is being revived by government officials, critical intellectuals and ordinary citizens” (Bell). For instance, during the 2008 opening ceremonies of the Olympic games hosted by China, quotes from the Analects of Confucius were used in place of the formerly and ever present quotes from Marx.\r\n\r\n<a href=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/bros.jpg\"><img class=\"size-medium wp-image-1185 aligncenter\" src=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/bros-300x170.jpg\" alt=\"\" width=\"300\" height=\"170\" /></a>\r\n\r\n<strong>“The world’s peoples are all brothers” and “isn’t one of life’s greatest pleasures to have friends visiting from afar?” </strong>broadcasted around the world to billions of viewers. This \" ‘official’ Confucianism being revived today may be less dangerous — it emphasizes social harmony, meaning the peaceful resolution of conflicts — but it remains a conservative morality. Today, the most viable alternative to China\'s political status quo is left Confucianism” (---B). In the time of Confucius life and for hundreds of years to follow, The Analects of Confucius took its place in society as the ultimate guide to living a meaningful and fulfilling life. The resurgence of interest in Confucianism by the Chinese state government is an effort to soften its own world reputation as a harsh, autocratic, dictatorial government by, at least on the surface, infusing some of the humanistic ideals of Confucianism. However, even the government officials admit that its form of Confucianism is a more left focused style and the adherence to policy and obedience by its citizens is still expected.\r\n\r\nThe author of a more recent English and French translation of the <em>Analects, </em>Simon Leys claims the originally crafted text might have actually been the first to express human personage; that is, the life of an individual (Leys).\r\n\r\nIn general, The Analects of Confucius is a common sense handbook with a somewhat austere approach to life. The constant vigilance required to elevate ones being to that of <em>superior</em> is daunting in this writers’ opinion. It is understood that the life in a young country with abundant personal freedoms would certainly color ones judgment of such strict guidelines. Though, the concepts of working for communal good, living an ethical life, and treating others with compassion are values the writer cherishes, she does so with a much lighter approach than some of those expressed in the Analects of Confucius.\r\n\r\nTaoism is most influential religion or philosophy among the Chinese people after Confucianism. The Taoist scriptures, written in the sixth century B.C.E. are, as with The Analects of Confucius, a collection of moral and ethical codes intended to guide people in their everyday lives.    The Tao Te Ching [DOWduh jing], “Classic of the Way and Its Working,” and the Chaung-tsu [jwahng tzoo] are held in high esteem throughout the world, remaining prominent significant work of literature down through the centuries. The compilation of the Taoist canon is known as the Tao Tsang [dow tsahng]. The primary printing was in 1926 and consisted of 1,120 volumes, a significant number compared to the twenty books of the Analects.\r\n\r\nThe text of the Tao Tsang is assembled into the “Three Caverns,” which relate to three historic traditions of Taoism: the Supreme Clarity school; the Numinous Treasure school; and the Three Sovereigns school.  Each of these is then divided into twelve segments. “They are original revelations; divine talismans; interpretations; diagrams; chronologies and genealogies; moral codes; ceremonial decorum; rituals; esoteric techniques (alchemy, astrology, exorcism, etc.); lives of past Taoist worthies; hymns; and messages …” (Van Voorst). The Analects are written as they were delivered, in a dialog form and cover a range of ideals from a humanistic approach, ideals as mentioned earlier: Experience profound affection for one’s fellow humankind; hold one’s elders in high esteem; encourage camaraderie with others who are virtuous; obligate oneself to a lifetime of scholarship; manage subordinates evenhandedly; contribute to social improvements, and mindfully set good examples.\r\n\r\nThe Analects of Confucius present a timeless personification of a society built on order and structure; a society that generates respect for all and encourages scholarship. Confucius words reach out from the pages of the Analects, seemingly speaking to present day issues as readily as it spoke to the issues of his time. For those seeking “the supreme virtue of humanity,” Confucius offers in brief and succinct axioms a fountain of knowledge from which to drink. The Analects  of Confucius is collection of moral and ethical principles advocated by the teacher/philosopher, Confucius. These principles guide individuals in matters of conduct and the moral administration of government and community. Analects do provides an exceptional digest of his philosophical and idealistic concepts that are sure to serve a new colony well by, continuing to be a significant influence on education, society, and culture thought.  For these reasons, The Analects of Confucius must be preserved for posterity.\r\n\r\n[caption id=\"attachment_1188\" align=\"alignleft\" width=\"211\" caption=\"“When he is told one thing, he understands ten.” \"]<a href=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/images.jpg\"><img class=\"size-full wp-image-1188\" src=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/images.jpg\" alt=\"\" width=\"211\" height=\"238\" /></a>[/caption]\r\n\r\n<!--more-->\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n<!--[if gte mso 9]&gt;     &lt;![endif]--><!--[if gte mso 9]&gt;  Normal 0     false false false  EN-US X-NONE X-NONE                           &lt;![endif]--><!--[if gte mso 9]&gt;                                                                                                                                            &lt;![endif]--><!--[if gte mso 10]&gt;--> \r\n /* Style Definitions */\r\n table.MsoNormalTable\r\n	{mso-style-name:\"Table Normal\";\r\n	mso-tstyle-rowband-size:0;\r\n	mso-tstyle-colband-size:0;\r\n	mso-style-noshow:yes;\r\n	mso-style-priority:99;\r\n	mso-style-qformat:yes;\r\n	mso-style-parent:\"\";\r\n	mso-padding-alt:0in 5.4pt 0in 5.4pt;\r\n	mso-para-margin-top:0in;\r\n	mso-para-margin-right:0in;\r\n	mso-para-margin-bottom:10.0pt;\r\n	mso-para-margin-left:0in;\r\n	line-height:115%;\r\n	mso-pagination:widow-orphan;\r\n	font-size:11.0pt;\r\n	font-family:\"Calibri\",\"sans-serif\";\r\n	mso-ascii-font-family:Calibri;\r\n	mso-ascii-theme-font:minor-latin;\r\n	mso-fareast-font-family:\"Times New Roman\";\r\n	mso-fareast-theme-font:minor-fareast;\r\n	mso-hansi-font-family:Calibri;\r\n	mso-hansi-theme-font:minor-latin;\r\n	mso-bidi-font-family:\"Times New Roman\";\r\n	mso-bidi-theme-font:minor-bidi;}\r\n \r\n<p class=\"MsoNormal\" style=\"margin-bottom: 0.0001pt;text-align: center\"><span style=\"font-size: 12pt;line-height: 115%\">Cited Work</span></p>\r\n\r\n<h1 style=\"line-height: 150%\"><span>Bell, Daniel A.<span> </span>Confucianism makes a comeback in China.<span> </span>The Japan Times Online. </span><span><a href=\"http://search.japantimes.co.jp/cgi-bin/eo20080710a1.html\"><span style=\"color: windowtext\">http://search.japantimes.co.jp/cgi-bin/eo20080710a1.html</span></a></span><span> . July 10, 2008.</span></h1>\r\n<h1 style=\"line-height: 150%\"><span>Spence, Jonathan D. is George B. Adams. CONFUCIUS. Wilson Quarterly. Woodrow Wilson International Center for Scholars. 1993</span></h1>\r\n<p class=\"MsoNormal\" style=\"margin-bottom: 0.0001pt;line-height: 150%\"><span style=\"font-size: 12pt;line-height: 150%\"> </span></p>\r\n<p class=\"MsoNormal\" style=\"line-height: 150%\"><span style=\"font-size: 12pt;line-height: 150%\">Van Voorst, Robert E.<span> </span><em>Taoism</em>. Anthology of World Scriptural Thomson Wadsworth. 2007. 6<sup>th</sup>. Page 162</span></p>\r\n<p class=\"MsoNormal\" style=\"line-height: 150%\"><span style=\"font-size: 12pt;line-height: 150%\">Ropp, Paul S. <em>Heritage of China Contemporary Perspectives on Chinese Civilization</em>.1990 University of California Press, Berkeley, California. Page 121</span></p>\r\n<p class=\"MsoNormal\" style=\"line-height: 150%\"><span style=\"font-size: 12pt;line-height: 150%\">Waley, Arthur. The Book of Songs, The Ancient Chinese Classic of Poetry. Grover Press, New York, NY. 1996</span></p>\r\n<p class=\"MsoNormal\" style=\"margin-bottom: 0.0001pt;line-height: 150%\"><span style=\"font-size: 12pt;line-height: 150%\">Leys, Simon (Pierre Ryckmans Governor General of Congo), <em>The Analects of Confucius Translation and Notes by Simon Leys</em>. <span> </span>Introduction. W.W. Norton Company. New York, NY. (1997). Page xxx</span></p>\r\n&nbsp;\r\n<div class=\"mcePaste\" style=\"width: 1px;height: 1px;overflow: hidden\">\r\n<h1><span>Daniel A.<span> </span>Confucianism makes a comeback in China.<span> </span>The Japan Times Online. </span><a href=\"http://search.japantimes.co.jp/cgi-bin/eo20080710a1.html\"><span>http://search.japantimes.co.jp/cgi-bin/eo20080710a1.html</span></a><span> . July 10, 2008.</span></h1>\r\n<h1><span>Spence, Jonathan D. is George B. Adams. CONFUCIUS. Wilson Quarterly. Woodrow Wilson International Center for Scholars. 1993</span></h1>\r\n<p class=\"MsoNormal\" style=\"margin-bottom: .0001pt\"><span> </span></p>\r\n<p class=\"MsoNormal\">Van Voorst, Robert E.<span> </span><em>Taoism</em>. Anthology of World Scriptural Thomson Wadsworth. 2007. 6<sup>th</sup>. Page 162</p>\r\n<p class=\"MsoNormal\">Ropp, Paul S. <em>Heritage of China Cointemporary Perspectives on Chinese Civilization</em>.1990 University of California Press, Berkeley, California. Page 121</p>\r\n<p class=\"MsoNormal\"><span style=\"font-size: 12.0pt;line-height: 115%\">Waley, Arthur. The Book of Songs, The Ancient Chinese Classic of Poetry. Grover Press, New York, NY. 1996</span></p>\r\n<p class=\"MsoNormal\" style=\"margin-bottom: .0001pt\"><span style=\"font-size: 12.0pt;line-height: 115%\">Leys, Simon (Pierre Ryckmans Governor General of Congo), <em>The Analects of Confucius Translation and Notes by Simon Leys</em>. <span> </span>Introduction. W.W. Norton Company. New York, NY. (1997). Page xxx</span><span> </span></p>\r\n<p class=\"MsoNormal\" style=\"margin-bottom: .0001pt\"><span> </span></p>\r\n<p class=\"MsoNormal\" style=\"margin-bottom: .0001pt\"><span>Fiero, Gloria.<em> The Humanistic Tradition</em>. McGraw-Hill Companies, The. January 2010. 6<sup>th</sup> Edition.<span> </span></span><span><span> </span></span><span>Page B3.30</span></p>\r\n<p class=\"MsoNormal\" style=\"margin-bottom: .0001pt\"><span> </span></p>\r\n<p class=\"MsoNormal\" style=\"margin-bottom: .0001pt\"><span style=\"font-size: 12.0pt;line-height: 115%;letter-spacing: -.1pt\">Confucius<em>. The Analects of Confucius</em>. Penguin Books. London, England. 1979. 2.4.<span> </span></span></p>\r\n<p class=\"MsoNormal\" style=\"margin-bottom: .0001pt;line-height: normal\"><span style=\"font-size: 12.0pt;letter-spacing: -.1pt\"> </span></p>\r\n<p class=\"MsoNormal\" style=\"margin-bottom: .0001pt;line-height: normal\"><span> </span></p>\r\n\r\n</div>\r\n<div class=\"mcePaste\" style=\"width: 1px;height: 1px;overflow: hidden\">\r\n\r\n<!--[if gte mso 9]&gt;     &lt;![endif]--><!--[if gte mso 9]&gt;  Normal 0     false false false  EN-US X-NONE X-NONE                           &lt;![endif]--><!--[if gte mso 9]&gt;                                                                                                                                            &lt;![endif]--><!--[if gte mso 10]&gt; &lt;!   /* Style Definitions */  table.MsoNormalTable 	{mso-style-name:&quot;Table Normal&quot;; 	mso-tstyle-rowband-size:0; 	mso-tstyle-colband-size:0; 	mso-style-noshow:yes; 	mso-style-priority:99; 	mso-style-qformat:yes; 	mso-style-parent:&quot;&quot;; 	mso-padding-alt:0in 5.4pt 0in 5.4pt; 	mso-para-margin-top:0in; 	mso-para-margin-right:0in; 	mso-para-margin-bottom:10.0pt; 	mso-para-margin-left:0in; 	line-height:115%; 	mso-pagination:widow-orphan; 	font-size:11.0pt; 	font-family:&quot;Calibri&quot;,&quot;sans-serif&quot;; 	mso-ascii-font-family:Calibri; 	mso-ascii-theme-font:minor-latin; 	mso-fareast-font-family:&quot;Times New Roman&quot;; 	mso-fareast-theme-font:minor-fareast; 	mso-hansi-font-family:Calibri; 	mso-hansi-theme-font:minor-latin; 	mso-bidi-font-family:&quot;Times New Roman&quot;; 	mso-bidi-theme-font:minor-bidi;} --> <!--[endif] -->\r\n<p class=\"MsoNormal\" style=\"margin-bottom: .0001pt\"><span><span> </span>Cited Work</span></p>\r\n\r\n<h1><span>Bell, Daniel A.<span> </span>Confucianism makes a comeback in China.<span> </span>The Japan Times Online. </span><a href=\"http://search.japantimes.co.jp/cgi-bin/eo20080710a1.html\"><span>http://search.japantimes.co.jp/cgi-bin/eo20080710a1.html</span></a><span> . July 10, 2008.</span></h1>\r\n<h1><span>Spence, Jonathan D. is George B. Adams. CONFUCIUS. Wilson Quarterly. Woodrow Wilson International Center for Scholars. 1993</span></h1>\r\n<p class=\"MsoNormal\" style=\"margin-bottom: .0001pt\"><span> </span></p>\r\n<p class=\"MsoNormal\">Van Voorst, Robert E.<span> </span><em>Taoism</em>. Anthology of World Scriptural Thomson Wadsworth. 2007. 6<sup>th</sup>. Page 162</p>\r\n<p class=\"MsoNormal\">Ropp, Paul S. <em>Heritage of China Cointemporary Perspectives on Chinese Civilization</em>.1990 University of California Press, Berkeley, California. Page 121</p>\r\n<p class=\"MsoNormal\"><span style=\"font-size: 12.0pt;line-height: 115%\">Waley, Arthur. The Book of Songs, The Ancient Chinese Classic of Poetry. Grover Press, New York, NY. 1996</span></p>\r\n<p class=\"MsoNormal\" style=\"margin-bottom: .0001pt\"><span style=\"font-size: 12.0pt;line-height: 115%\">Leys, Simon (Pierre Ryckmans Governor General of Congo), <em>The Analects of Confucius Translation and Notes by Simon Leys</em>. <span> </span>Introduction. W.W. Norton Company. New York, NY. (1997). Page xxx</span><span> </span></p>\r\n<p class=\"MsoNormal\" style=\"margin-bottom: .0001pt\"><span> </span></p>\r\n<p class=\"MsoNormal\" style=\"margin-bottom: .0001pt\"><span>Fiero, Gloria.<em> The Humanistic Tradition</em>. McGraw-Hill Companies, The. January 2010. 6<sup>th</sup> Edition.<span> </span></span><span><span> </span></span><span>Page B3.30</span></p>\r\n<p class=\"MsoNormal\" style=\"margin-bottom: .0001pt\"><span> </span></p>\r\n<p class=\"MsoNormal\" style=\"margin-bottom: .0001pt\"><span style=\"font-size: 12.0pt;line-height: 115%;letter-spacing: -.1pt\">Confucius<em>. The Analects of Confucius</em>. Penguin Books. London, England. 1979. 2.4.<span> </span></span></p>\r\n<p class=\"MsoNormal\" style=\"margin-bottom: .0001pt;line-height: normal\"><span style=\"font-size: 12.0pt;letter-spacing: -.1pt\"> </span></p>\r\n<p class=\"MsoNormal\" style=\"margin-bottom: .0001pt;line-height: normal\"><span> </span></p>\r\n\r\n</div>','Confucius’ Analects','','inherit','open','open','','1176-revision-9','','','2011-05-02 17:03:43','2011-05-02 23:03:43','',1176,'http://jeanatacc.com/2011/?p=1191',0,'revision','',0),(1192,7,'2011-05-02 17:03:45','2011-05-02 23:03:45','[caption id=\"attachment_1178\" align=\"aligncenter\" width=\"300\" caption=\"The Master said, &quot;Learning without thought is labour lost; thought without learning is perilous.&quot;\"]<a href=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/Confucius.jpg\"><img class=\"size-medium wp-image-1178\" src=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/Confucius-300x240.jpg\" alt=\"\" width=\"300\" height=\"240\" /></a>[/caption]\r\n\r\n&nbsp;\r\n\r\nThe Analects are, in fact, a compilation of moral and ethical insights from the Chinese philosopher K’ong Fu-Tzu (551–479 b.c.e.), better known as Confucius (a Latin form of his Chinese name), supporting set principles for individual conduct and the ethical administration of government and community; guiding principles for a just and compassionate world or more succinctly described by Confucius, \"the supreme virtue of humanity\" (Confucius). Though this text is not the direct writings of Confucius\'s sayings, the Analects do provides an exceptional digest of his philosophical and idealistic concepts that continues to be a significant influence on education, society, and culture thought in China and in many other countries as well.<!--more-->\r\n\r\nInterpretations vary for these twenty books of the <em>Analects</em>, each running about five pages in English translation. The virtue of <em>Jen</em>, a key concept in the <em>Analects</em> refers to humanity, good, or reciprocity while the term <em>Tao</em> speaks to the correct obligations, actions, and conduct of individuals, families, and governments. Rituals, ceremonies, and group activities and the accepted their performance that encourages a link to that world which is beyond daily life is referred to as <em>Li</em>. The Analects emphasized the importance of independent thinking, identifying models in an abstract, universal style; a style was relevant to diverse cultures. This method of teaching has resulted in conflicting interpretations through the ages.  For example, the <em>Analects</em>’ emphasis on discipline, duty, and etiquette giving credence to Confucius notion that the state exists to serve its citizens; however, various political leaders use these same terms and concepts to validate autocratic government. In some ways the Analects are reminiscent of  Castiglione’s The Well-Rounded Person, Book Four of <em>The Courtier, “</em>must possess the refinements of a humanistic education” (Fiero). Though Castiglione asserts that should master all the skills of the medieval warrior and display the physical proficiency of a champion athlete” (---F), Confucius explains that a ruler should lead by the sway of his ethics. Two of characteristic considered vital for civilization, maintain and promote rituals and music, are set through moral example. If the ruler of the land cannot provide these things, the allegiance of his ministers vanishes along with the people’s confidence, resulting in a calamity for the realm.\r\n\r\nThe Chinese were humanist and their values reflected those of morality and righteous behavior. Confucius teachings hardly ever referred to gods and spirits and his did not contemplate the makeup of realism, yet Confucianism is often referred to as a religion. The wisdom of Confucius passed down through generations of Chinese, spoke to the social and political concepts of his time; ideas with roots as old as the Shang and Zhou dynasties. He taught that tradition was essential, respectfulness of one’s’ elders, and the exercise of <em>Li </em>(not simply performing ceremonies by rote, but applying a fitting reverence to the ritual.)  In the first following excerpts from the  <em>Analects </em> , Confucius reveals that it is the duty of humans to do nothing that may harm others; even give his own life to protect this tenant. While the second is the infamous “Golden Rule,” that one should act (do) toward others as one                                                       might act (do) on one’s own behalf.\r\n\r\n[caption id=\"attachment_1184\" align=\"alignleft\" width=\"240\" caption=\"“At fifteen I set my heart upon learning.  At thirty, I had planted my feet firmly upon the ground.  At forty, I no longer suffered from perplexities.  At fifty, I knew what were the biddings of Heaven.  At sixty, I heard them with docile ear.  At seventy, I could follow the dictates of my own heart; for I no longer overstepped the boundaries of right.”  \"]<a href=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/images-cartoon.jpg\"><img class=\"size-full wp-image-1184\" src=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/images-cartoon.jpg\" alt=\"\" width=\"240\" height=\"159\" /></a>[/caption]\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\nThe Analects developed from the oral dissertation provided by Confucius in various conversations and instructive talks with his disciples. “…it was not at all clear at the time that the Confucian tradition was to emerge as the most powerful persuasion in Chinese history” (Ropp). After his death in 479 B.C.E., Confucius’ disciples worked diligently, collecting these works and transcribing them. It was not until 221 B.C.E., over 250 years after Confucius breathed his last breath, his followers were able complete the Analects used today. A common thread, weaving through the Analects: measured and judicious thought, action, and deed build strength of character and a superior human being. Qualities illustrated in the Analects include: Experience profound affection for one’s fellow humankind; hold one’s elders in high esteem; encourage camaraderie with others who are virtuous; obligate oneself to a lifetime of scholarship; manage subordinates evenhandedly; contribute to social improvements, and mindfully set good examples.\r\n\r\nVery outspoken and often at odds with authority, Confucius had a reputation of “… at once more austere, more pompous, harsh even, and as a reinforcer of the status quo…” (Spence).  This assessment of Confucius has been linked to a celebrated Chinese historian, Ssu-ma Ch’ien (145-89 B.C.E.), who lived during the Han dynasty and, in part, caused this view of Confucius. In an effort to apply the appropriate importance of Confucius work to the historical contexts of the Historical Records, Ssu-ma Chi’ien’s tribute to Confucius and his work was located in the era of the early China ruling houses instead of placing him with “…other individual thinkers and statesmen…”  (---S). However, in the abstract of Confucius’s, Ssu-ma Ch’ien offered his touching yet succinct respect:\r\n\r\n“In this world there have been many people-from kings to wise men-who had a glory while they lived that ended after their death. But Confucius, though a simple commoner, has had his name transmitted for more than 10 generations; all those who study his works consider him their master. From the Son of Heaven, the princes, and the lords on down, anyone in the Central Kingdom who is dedicated to a life of learning, follows the precepts and the rules of the Master. Thus it is that we call him a true Sage” (---S).\r\n\r\nThe crumbling of the Zhou dynasty, in power since 1027 B.C.E. and the relocation of the capital farther east by the leaders of the Zhou dynasty placed the kingdom in danger; an unsafe, precarious position brought on by the aggressive Mongols and Turkic horsemen from Central Asia, as well as, escalating conflicts among the autonomous Chinese states. This instability in the land did not to impede the prosperity and industry of China. Examples of the Chinese ongoing development of these turbulent times include the development of “chopsticks, cast iron, square-holed coins, and finely lacquered objects...”(Fiaro). China’s trade and its urban growth continued throughout this period. Interestingly, the Chinese intellectual minds during this time produced some of “China’s oldest moral and religious precepts,” paralleling similar developments in Greek philosophy of the same time (Fiaro).\r\n\r\nA devastating event, impacting the Analects survival and that of other important texts, occurred in the Qin Dynasty, during which much of the territories’ history was lost in the infamous “book-burnings” and wars; “chronicles of events as far back as 1000 years before the Han Era” consisted of records of events were kept as a tradition by the Chinese court historians. (---F). The Qin dynasty favored the doctrine of Legalism in which evil was considered an inborn trait of all humans. Consequently, the severe Qin laws were able to derive a benefit from the validation for a \"civil and political oppressiveness of imperial authority…”  (---F).  All personally owned copies of Confucian works were ordered burned due to the Emperors’ disquiet over any resistance that might arise from the “free exercise of thought…” (---F).  He took further steps to insure his authority by executing political oppositionists and their families. The Qin empire was tripled in size by the Han leaders and reinstate Confucianism, Confucian texts, and the Confucian scholars/official.  And prosperity reigned during the Han dynasty with technological develops and advancements in farming techniques encouraging trade and industry within its borders and abroad. Innovations from this period of Chinese history prove the concentration and importance of Chinese technology of the age.\r\n\r\nConfucianism is “Cited as a major force behind East Asia\'s economic ‘miracles,’ it is now finding a renewed following among mainland Chinese grown disillusioned with communism” (---S). China has, in the past decade, embraced the Confucius dogmas as “… the old and venerable tradition of Confucianism, which is being revived by government officials, critical intellectuals and ordinary citizens” (Bell). For instance, during the 2008 opening ceremonies of the Olympic games hosted by China, quotes from the Analects of Confucius were used in place of the formerly and ever present quotes from Marx.\r\n\r\n<a href=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/bros.jpg\"><img class=\"size-medium wp-image-1185 aligncenter\" src=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/bros-300x170.jpg\" alt=\"\" width=\"300\" height=\"170\" /></a>\r\n\r\n<strong>“The world’s peoples are all brothers” and “isn’t one of life’s greatest pleasures to have friends visiting from afar?” </strong>broadcasted around the world to billions of viewers. This \" ‘official’ Confucianism being revived today may be less dangerous — it emphasizes social harmony, meaning the peaceful resolution of conflicts — but it remains a conservative morality. Today, the most viable alternative to China\'s political status quo is left Confucianism” (---B). In the time of Confucius life and for hundreds of years to follow, The Analects of Confucius took its place in society as the ultimate guide to living a meaningful and fulfilling life. The resurgence of interest in Confucianism by the Chinese state government is an effort to soften its own world reputation as a harsh, autocratic, dictatorial government by, at least on the surface, infusing some of the humanistic ideals of Confucianism. However, even the government officials admit that its form of Confucianism is a more left focused style and the adherence to policy and obedience by its citizens is still expected.\r\n\r\nThe author of a more recent English and French translation of the <em>Analects, </em>Simon Leys claims the originally crafted text might have actually been the first to express human personage; that is, the life of an individual (Leys).\r\n\r\nIn general, The Analects of Confucius is a common sense handbook with a somewhat austere approach to life. The constant vigilance required to elevate ones being to that of <em>superior</em> is daunting in this writers’ opinion. It is understood that the life in a young country with abundant personal freedoms would certainly color ones judgment of such strict guidelines. Though, the concepts of working for communal good, living an ethical life, and treating others with compassion are values the writer cherishes, she does so with a much lighter approach than some of those expressed in the Analects of Confucius.\r\n\r\nTaoism is most influential religion or philosophy among the Chinese people after Confucianism. The Taoist scriptures, written in the sixth century B.C.E. are, as with The Analects of Confucius, a collection of moral and ethical codes intended to guide people in their everyday lives.    The Tao Te Ching [DOWduh jing], “Classic of the Way and Its Working,” and the Chaung-tsu [jwahng tzoo] are held in high esteem throughout the world, remaining prominent significant work of literature down through the centuries. The compilation of the Taoist canon is known as the Tao Tsang [dow tsahng]. The primary printing was in 1926 and consisted of 1,120 volumes, a significant number compared to the twenty books of the Analects.\r\n\r\nThe text of the Tao Tsang is assembled into the “Three Caverns,” which relate to three historic traditions of Taoism: the Supreme Clarity school; the Numinous Treasure school; and the Three Sovereigns school.  Each of these is then divided into twelve segments. “They are original revelations; divine talismans; interpretations; diagrams; chronologies and genealogies; moral codes; ceremonial decorum; rituals; esoteric techniques (alchemy, astrology, exorcism, etc.); lives of past Taoist worthies; hymns; and messages …” (Van Voorst). The Analects are written as they were delivered, in a dialog form and cover a range of ideals from a humanistic approach, ideals as mentioned earlier: Experience profound affection for one’s fellow humankind; hold one’s elders in high esteem; encourage camaraderie with others who are virtuous; obligate oneself to a lifetime of scholarship; manage subordinates evenhandedly; contribute to social improvements, and mindfully set good examples.\r\n\r\nThe Analects of Confucius present a timeless personification of a society built on order and structure; a society that generates respect for all and encourages scholarship. Confucius words reach out from the pages of the Analects, seemingly speaking to present day issues as readily as it spoke to the issues of his time. For those seeking “the supreme virtue of humanity,” Confucius offers in brief and succinct axioms a fountain of knowledge from which to drink. The Analects  of Confucius is collection of moral and ethical principles advocated by the teacher/philosopher, Confucius. These principles guide individuals in matters of conduct and the moral administration of government and community. Analects do provides an exceptional digest of his philosophical and idealistic concepts that are sure to serve a new colony well by, continuing to be a significant influence on education, society, and culture thought.  For these reasons, The Analects of Confucius must be preserved for posterity.\r\n\r\n[caption id=\"attachment_1188\" align=\"alignleft\" width=\"211\" caption=\"“When he is told one thing, he understands ten.” \"]<a href=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/images.jpg\"><img class=\"size-full wp-image-1188\" src=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/images.jpg\" alt=\"\" width=\"211\" height=\"238\" /></a>[/caption]\r\n\r\n<!--more-->\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n<!--[if gte mso 9]&gt;     &lt;![endif]--><!--[if gte mso 9]&gt;  Normal 0     false false false  EN-US X-NONE X-NONE                           &lt;![endif]--><!--[if gte mso 9]&gt;                                                                                                                                            &lt;![endif]--><!--[if gte mso 10]&gt;--> \r\n /* Style Definitions */\r\n table.MsoNormalTable\r\n	{mso-style-name:\"Table Normal\";\r\n	mso-tstyle-rowband-size:0;\r\n	mso-tstyle-colband-size:0;\r\n	mso-style-noshow:yes;\r\n	mso-style-priority:99;\r\n	mso-style-qformat:yes;\r\n	mso-style-parent:\"\";\r\n	mso-padding-alt:0in 5.4pt 0in 5.4pt;\r\n	mso-para-margin-top:0in;\r\n	mso-para-margin-right:0in;\r\n	mso-para-margin-bottom:10.0pt;\r\n	mso-para-margin-left:0in;\r\n	line-height:115%;\r\n	mso-pagination:widow-orphan;\r\n	font-size:11.0pt;\r\n	font-family:\"Calibri\",\"sans-serif\";\r\n	mso-ascii-font-family:Calibri;\r\n	mso-ascii-theme-font:minor-latin;\r\n	mso-fareast-font-family:\"Times New Roman\";\r\n	mso-fareast-theme-font:minor-fareast;\r\n	mso-hansi-font-family:Calibri;\r\n	mso-hansi-theme-font:minor-latin;\r\n	mso-bidi-font-family:\"Times New Roman\";\r\n	mso-bidi-theme-font:minor-bidi;}\r\n \r\n<p class=\"MsoNormal\" style=\"margin-bottom: 0.0001pt;text-align: center\"><span style=\"font-size: 12pt;line-height: 115%\">Cited Work</span></p>\r\n\r\n<h1 style=\"line-height: 150%\"><span>Bell, Daniel A.<span> </span>Confucianism makes a comeback in China.<span> </span>The Japan Times Online. </span><span><a href=\"http://search.japantimes.co.jp/cgi-bin/eo20080710a1.html\"><span style=\"color: windowtext\">http://search.japantimes.co.jp/cgi-bin/eo20080710a1.html</span></a></span><span> . July 10, 2008.</span></h1>\r\n<h1 style=\"line-height: 150%\"><span>Spence, Jonathan D. is George B. Adams. CONFUCIUS. Wilson Quarterly. Woodrow Wilson International Center for Scholars. 1993</span></h1>\r\n<p class=\"MsoNormal\" style=\"margin-bottom: 0.0001pt;line-height: 150%\"><span style=\"font-size: 12pt;line-height: 150%\"> </span></p>\r\n<p class=\"MsoNormal\" style=\"line-height: 150%\"><span style=\"font-size: 12pt;line-height: 150%\">Van Voorst, Robert E.<span> </span><em>Taoism</em>. Anthology of World Scriptural Thomson Wadsworth. 2007. 6<sup>th</sup>. Page 162</span></p>\r\n<p class=\"MsoNormal\" style=\"line-height: 150%\"><span style=\"font-size: 12pt;line-height: 150%\">Ropp, Paul S. <em>Heritage of China Contemporary Perspectives on Chinese Civilization</em>.1990 University of California Press, Berkeley, California. Page 121</span></p>\r\n<p class=\"MsoNormal\" style=\"line-height: 150%\"><span style=\"font-size: 12pt;line-height: 150%\">Waley, Arthur. The Book of Songs, The Ancient Chinese Classic of Poetry. Grover Press, New York, NY. 1996</span></p>\r\n<p class=\"MsoNormal\" style=\"margin-bottom: 0.0001pt;line-height: 150%\"><span style=\"font-size: 12pt;line-height: 150%\">Leys, Simon (Pierre Ryckmans Governor General of Congo), <em>The Analects of Confucius Translation and Notes by Simon Leys</em>. <span> </span>Introduction. W.W. Norton Company. New York, NY. (1997). Page xxx</span></p>\r\n&nbsp;\r\n<div class=\"mcePaste\" style=\"width: 1px;height: 1px;overflow: hidden\">\r\n<h1><span>Daniel A.<span> </span>Confucianism makes a comeback in China.<span> </span>The Japan Times Online. </span><a href=\"http://search.japantimes.co.jp/cgi-bin/eo20080710a1.html\"><span>http://search.japantimes.co.jp/cgi-bin/eo20080710a1.html</span></a><span> . July 10, 2008.</span></h1>\r\n<h1><span>Spence, Jonathan D. is George B. Adams. CONFUCIUS. Wilson Quarterly. Woodrow Wilson International Center for Scholars. 1993</span></h1>\r\n<p class=\"MsoNormal\" style=\"margin-bottom: .0001pt\"><span> </span></p>\r\n<p class=\"MsoNormal\">Van Voorst, Robert E.<span> </span><em>Taoism</em>. Anthology of World Scriptural Thomson Wadsworth. 2007. 6<sup>th</sup>. Page 162</p>\r\n<p class=\"MsoNormal\">Ropp, Paul S. <em>Heritage of China Cointemporary Perspectives on Chinese Civilization</em>.1990 University of California Press, Berkeley, California. Page 121</p>\r\n<p class=\"MsoNormal\"><span style=\"font-size: 12.0pt;line-height: 115%\">Waley, Arthur. The Book of Songs, The Ancient Chinese Classic of Poetry. Grover Press, New York, NY. 1996</span></p>\r\n<p class=\"MsoNormal\" style=\"margin-bottom: .0001pt\"><span style=\"font-size: 12.0pt;line-height: 115%\">Leys, Simon (Pierre Ryckmans Governor General of Congo), <em>The Analects of Confucius Translation and Notes by Simon Leys</em>. <span> </span>Introduction. W.W. Norton Company. New York, NY. (1997). Page xxx</span><span> </span></p>\r\n<p class=\"MsoNormal\" style=\"margin-bottom: .0001pt\"><span> </span></p>\r\n<p class=\"MsoNormal\" style=\"margin-bottom: .0001pt\"><span>Fiero, Gloria.<em> The Humanistic Tradition</em>. McGraw-Hill Companies, The. January 2010. 6<sup>th</sup> Edition.<span> </span></span><span><span> </span></span><span>Page B3.30</span></p>\r\n<p class=\"MsoNormal\" style=\"margin-bottom: .0001pt\"><span> </span></p>\r\n<p class=\"MsoNormal\" style=\"margin-bottom: .0001pt\"><span style=\"font-size: 12.0pt;line-height: 115%;letter-spacing: -.1pt\">Confucius<em>. The Analects of Confucius</em>. Penguin Books. London, England. 1979. 2.4.<span> </span></span></p>\r\n<p class=\"MsoNormal\" style=\"margin-bottom: .0001pt;line-height: normal\"><span style=\"font-size: 12.0pt;letter-spacing: -.1pt\"> </span></p>\r\n<p class=\"MsoNormal\" style=\"margin-bottom: .0001pt;line-height: normal\"><span> </span></p>\r\n\r\n</div>\r\n<div class=\"mcePaste\" style=\"width: 1px;height: 1px;overflow: hidden\">\r\n\r\n<!--[if gte mso 9]&gt;     &lt;![endif]--><!--[if gte mso 9]&gt;  Normal 0     false false false  EN-US X-NONE X-NONE                           &lt;![endif]--><!--[if gte mso 9]&gt;                                                                                                                                            &lt;![endif]--><!--[if gte mso 10]&gt; &lt;!   /* Style Definitions */  table.MsoNormalTable 	{mso-style-name:&quot;Table Normal&quot;; 	mso-tstyle-rowband-size:0; 	mso-tstyle-colband-size:0; 	mso-style-noshow:yes; 	mso-style-priority:99; 	mso-style-qformat:yes; 	mso-style-parent:&quot;&quot;; 	mso-padding-alt:0in 5.4pt 0in 5.4pt; 	mso-para-margin-top:0in; 	mso-para-margin-right:0in; 	mso-para-margin-bottom:10.0pt; 	mso-para-margin-left:0in; 	line-height:115%; 	mso-pagination:widow-orphan; 	font-size:11.0pt; 	font-family:&quot;Calibri&quot;,&quot;sans-serif&quot;; 	mso-ascii-font-family:Calibri; 	mso-ascii-theme-font:minor-latin; 	mso-fareast-font-family:&quot;Times New Roman&quot;; 	mso-fareast-theme-font:minor-fareast; 	mso-hansi-font-family:Calibri; 	mso-hansi-theme-font:minor-latin; 	mso-bidi-font-family:&quot;Times New Roman&quot;; 	mso-bidi-theme-font:minor-bidi;} --> <!--[endif] -->\r\n<p class=\"MsoNormal\" style=\"margin-bottom: .0001pt\"><span><span> </span>Cited Work</span></p>\r\n\r\n<h1><span>Bell, Daniel A.<span> </span>Confucianism makes a comeback in China.<span> </span>The Japan Times Online. </span><a href=\"http://search.japantimes.co.jp/cgi-bin/eo20080710a1.html\"><span>http://search.japantimes.co.jp/cgi-bin/eo20080710a1.html</span></a><span> . July 10, 2008.</span></h1>\r\n<h1><span>Spence, Jonathan D. is George B. Adams. CONFUCIUS. Wilson Quarterly. Woodrow Wilson International Center for Scholars. 1993</span></h1>\r\n<p class=\"MsoNormal\" style=\"margin-bottom: .0001pt\"><span> </span></p>\r\n<p class=\"MsoNormal\">Van Voorst, Robert E.<span> </span><em>Taoism</em>. Anthology of World Scriptural Thomson Wadsworth. 2007. 6<sup>th</sup>. Page 162</p>\r\n<p class=\"MsoNormal\">Ropp, Paul S. <em>Heritage of China Cointemporary Perspectives on Chinese Civilization</em>.1990 University of California Press, Berkeley, California. Page 121</p>\r\n<p class=\"MsoNormal\"><span style=\"font-size: 12.0pt;line-height: 115%\">Waley, Arthur. The Book of Songs, The Ancient Chinese Classic of Poetry. Grover Press, New York, NY. 1996</span></p>\r\n<p class=\"MsoNormal\" style=\"margin-bottom: .0001pt\"><span style=\"font-size: 12.0pt;line-height: 115%\">Leys, Simon (Pierre Ryckmans Governor General of Congo), <em>The Analects of Confucius Translation and Notes by Simon Leys</em>. <span> </span>Introduction. W.W. Norton Company. New York, NY. (1997). Page xxx</span><span> </span></p>\r\n<p class=\"MsoNormal\" style=\"margin-bottom: .0001pt\"><span> </span></p>\r\n<p class=\"MsoNormal\" style=\"margin-bottom: .0001pt\"><span>Fiero, Gloria.<em> The Humanistic Tradition</em>. McGraw-Hill Companies, The. January 2010. 6<sup>th</sup> Edition.<span> </span></span><span><span> </span></span><span>Page B3.30</span></p>\r\n<p class=\"MsoNormal\" style=\"margin-bottom: .0001pt\"><span> </span></p>\r\n<p class=\"MsoNormal\" style=\"margin-bottom: .0001pt\"><span style=\"font-size: 12.0pt;line-height: 115%;letter-spacing: -.1pt\">Confucius<em>. The Analects of Confucius</em>. Penguin Books. London, England. 1979. 2.4.<span> </span></span></p>\r\n<p class=\"MsoNormal\" style=\"margin-bottom: .0001pt;line-height: normal\"><span style=\"font-size: 12.0pt;letter-spacing: -.1pt\"> </span></p>\r\n<p class=\"MsoNormal\" style=\"margin-bottom: .0001pt;line-height: normal\"><span> </span></p>\r\n\r\n</div>','Confucius’ Analects','','inherit','open','open','','1176-revision-10','','','2011-05-02 17:03:45','2011-05-02 23:03:45','',1176,'http://jeanatacc.com/2011/?p=1192',0,'revision','',0),(1194,8,'2011-05-02 19:14:15','2011-05-03 01:14:15','The Arabian Nights, also known as The Thousand and One Nights and known in Arabic as Alf Layla wa Layla, is a collection of fables, fairy tales, romances and historical accounts of varying ethnic sources, including Indian, Persian, and Arabic oral traditions. While their specific origins are unknown, it is certain that the stories were circulating orally for centuries before they were written down in the fourteenth century in a Syrian manuscript.  “Arabian Nights” is probably one of the most famous literary works of the Eastern civilization, which incorporates literary heritage of different countries united into one literary work. At the same time, the creation of this book perfectly reflects the major political and socio-economic trends during this time.<!--more-->\r\n\r\nThis collection of stories which vary by their genres and style, but which convey basic views and socio-cultural norms of that epoch. “Arabian Nights” is a monumental work which depicts the life of different individuals in a manner that has a considerable historical and cultural value. “The Arabian Nights: Tales from A Thousand and One Nights” raise a number of themes, which were very significant for the society when the book was created. However, many of the themes covered in the book may be considered to be universal and eternal since, even in the present times, these themes are still relevant. It is worth mentioning the theme of fidelity and infidelity, which occupies one of the central places in the entire book and may be easily traced from tale to tale. Obviously, this theme was very significant in the context of the strengthening of Islam and the establishment of Islamic principles, which condemned infidelity and glorified fidelity, emphasizing the importance of virtuous family life and forbidding any extramarital connections. The entire book may be viewed as a kind of prejudice against infidelity and, in all probability; one of the major goals of the book was to promote the virtuous lifestyle and fidelity as an essential condition of a happy family life. On the other hand, the presence of numerous stories where both men and women prove to be infidel may indicate to the possibility of the presentation of an alternative non-Islamic view of the relationship between men and women. What is meant here is the fact that the book depicts the actual nature of men and women and their inability to lead an absolutely virtuous life as Islam prescribes. It is very important to analyze in details “Arabian Nights” and dwell upon some stories where the theme of fidelity and infidelity is particularly strong, in order to find out what was the main message of the book concerning the problem of fidelity and infidelity.\r\nAt the same time, it is hardly possible to evaluate adequately the theme of fidelity and infidelity in “Arabian Nights” with a brief analysis of the historical background of the book, when it was created and what were the basic historical and socio-cultural trends in then.  On the basis of the historical background of the book, it is possible to understand clearly the theme of fidelity and infidelity and its significance within the book.\r\nFirst of all, it should be pointed out that the precise date of the creation of this literary work is unknown but basically the collection was created about 800-900 AD. The first manuscripts containing some elements of “The Thousand and One Nights” appeared in 800AD and throughout the following two centuries some references to “The Nights” were made. However, it is only in 1814, Calcutta 1, the earliest existing Arabic printed version of “The Nights”, was published by the British East India Company. “The Thousand and One Nights” actually included works originated from different parts of the world which were either under the impact of Caliphate or with Arabs had close contacts, such as India, Persia, Egypt, Mesopotamia, naturally traditional Arabian tales and legends and many other works from other countries were included in this collection.\r\nSuch a diversity of works is not occasional because the topic when this literary work was created, was the period of the great progress and expansion of the Arabian state along with the expansion of Islam in the Middle East, Asia Minor, Northern Africa, and reached far to the East where Arabs developed close contacts with Indians. In such a way, on the national level, this was the period of the great progress of Arab culture and civilization at large. The country prospered economically and culturally, while its territories were really enormous and stretched from India till Europe where they also occupied considerable territories.\r\nIt was quite natural that the creators of the collection “The Thousand and One Nights” had rich material to create the solid literary work which incorporated traditional tales and legends of Arabian world and those civilizations which territories Arabs occupied or with which they contact with.  The was during this time of the great popularity of Arabian culture and its religion, that Islam started to compete with Christianity dividing Europe into two distinguishable parts. In this respect, it is quite natural that tales and legends included in the collection basically represent the heritage of Oriental civilizations.\r\n“The Thousand and One Nights” may be viewed as a literary symbol of the power of Arabian state and at the moment, it was really one of the major powers in the world because European countries were quite weak and divided by internal conflicts because of the lack of strong central power. The Middle East, Asia Minor, Northern Africa were controlled by Arabs and in actuality they were the dominant power in the region, while India and China as well as other Far eastern people were too distant from Arabs to influence their politics. As for America, it was inhabited by Indians which had quite poorly developed civilization.\r\nArabs were one of the major powers in the world and had practically no rivals. The country was prospering while Europe was weakened by local conflicts, China and India were also unable to compete, while America was still undiscovered and local civilizations were consistently less developed than Arabian civilization. “The Thousand and One Nights” became the symbol of the power of Arabian civilization which occupied enormous territories and was actually the leading power in the world.  The theme of fidelity and infidelity covered in the books reflected the general attitude of peoples inhabiting the Arab world to the problem of fidelity and infidelity as well as extramarital relationships of both men and women.\r\n\r\nIt is important to underline that the theme of infidelity is a cornerstone of the entire book because all the tales of the book are told by Scheherazade to the King Shahryar and her only purpose was to postpone her own execution caused by an almost paranoid fear of the King Shahryar of being deceived by an infidel wife. To put it more precisely, Shahryar had already suffered from the infidelity of his former life and this negative experience defined his future attitude to all his wife and women he had close relationships with. He executed the infidel wife as soon as he learned about her infidelity. Moreover, he continued executing his wives after the night he spent with them because of the fear of being deceived one more time. In such a way, the execution became a sort of the preventive measure against the infidelity of the king’s wives.\r\nAt the same time, such a radical “solution” of the problem of the infidelity reveals the general attitude of people in the Arab world to this problem. Obviously, the execution of infidel wives is conveyed as a justified punishment. This is why it is possible to conclude that the infidelity was one of the most serious crimes that could have committed in that time. On the other hand, it is obvious that such a severe punishment of infidel wives was, in all probability, the prerogative of the King, but it is possible to assume that his subordinates could also appeal to the authorities for the punishment of infidel spouses.\r\nScheherazade manages to escape the punishment, which is apparently unjust because she is innocent and she is not going to be infidel. The book shows that there is a kind of justice in the world, which is above the king and his earthly rule. At this point, it is possible to speak about some divine protection of Scheherazade as well as about her own wisdom and ability to save her life. In order to survive, she tells the king a tale night after night, but, as the morning is about to begin, she starts a new story and the king, being intrigued and interested, delays the execution to hear the end of the story. Scheherazade tells the King a tale during a thousand and one nights and after that the king decides to let her live and she escapes the unjust punishment. It is important to point out that such an outcome may be interpreted as a reward of Scheherazade for her fidelity. Scheherazade spends night after night with the king and she cannot deceive him, remaining devoted to him. As a result, the king understands that his wife, Scheherazade is trustworthy and her fidelity is beyond a doubt. As a result, he decides to let her live that is apparently the highest reward she could have received for her fidelity.\r\nThus, taking into account all above mentioned, it is possible to conclude that the concept of fidelity and infidelity play a very important role in “Arabian Nights”. At the same time, this concepts proves to be quite large since it incorporates not only the idea of the relationship of spouses or relationship of men and women, but also the concept of the fidelity on a spiritual level, such as the fidelity to the oath or certain moral or ethical principles. Nevertheless, whatever the infidelity is, this reading shows that it should be severely punished because it is absolutely unacceptable, especially in relation to extramarital liaisons. In contrast, the fidelity is supposed to be rewarded and the entire story of the King Shahryar and Scheherazade and some tales show that the fidelity is one of the major virtues. In such a way, the book shows that the concept of the fidelity and infidelity occupied a very significant place in the life of the society in that epoch and the fact that the infidelity was severely punished throughout the book proves that “Arabian Nights” basically supported major Islamic concepts and principles emphasizing the importance of the fidelity and condemning the infidelity in human relations.\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n<span style=\"text-decoration: underline\"> </span>\r\n\r\n<span style=\"text-decoration: underline\"> </span>\r\n\r\n<span style=\"text-decoration: underline\"> </span>\r\n\r\n<span style=\"text-decoration: underline\"> </span>\r\n\r\n<span style=\"text-decoration: underline\"> </span>\r\n\r\n<span style=\"text-decoration: underline\"> </span>\r\n\r\n<span style=\"text-decoration: underline\"> </span>\r\n\r\n<span style=\"text-decoration: underline\"> </span>\r\n\r\n<span style=\"text-decoration: underline\"> </span>\r\n\r\n<span style=\"text-decoration: underline\"> </span>\r\n\r\n<span style=\"text-decoration: underline\"> </span>\r\n<p style=\"text-align: center\"><span style=\"text-decoration: underline\">Works Cited</span></p>\r\n\r\nArabian Nights. New York: Penguin Classics, 2002. Dwight, R. \"The Thousand and One Nights: A History of the Text and its Reception.\" In The Cambridge History of Arabic Literature: Arabic Literature in the Post-Classical Period. Cambridge UP, 2006.\r\nIrwin, R. The Arabian Nights: A Companion. Tauris Parke, 2004.\r\nZipes, J.D. and R.F. Burton. The Arabian Nights: The Marvels and Wonders of the Thousand and One Nights. New York: Penguin Classics, 1991.','The Thousand and One Nights','','publish','open','open','','the-thousand-and-one-nights','','','2011-05-02 19:14:15','2011-05-03 01:14:15','',0,'http://jeanatacc.com/2011/?p=1194',0,'post','',4),(1195,8,'2011-05-02 19:14:09','2011-05-03 01:14:09','The Arabian Nights, also known as The Thousand and One Nights and known in Arabic as Alf Layla wa Layla, is a collection of fables, fairy tales, romances and historical accounts of varying ethnic sources, including Indian, Persian, and Arabic oral traditions. While their specific origins are unknown, it is certain that the stories were circulating orally for centuries before they were written down in the fourteenth century in a Syrian manuscript.  “Arabian Nights” is probably one of the most famous literary works of the Eastern civilization, which incorporates literary heritage of different countries united into one literary work. At the same time, the creation of this book perfectly reflects the major political and socio-economic trends during this time.<!--more-->\n\nThis collection of stories which vary by their genres and style, but which convey basic views and socio-cultural norms of that epoch. “Arabian Nights” is a monumental work which depicts the life of different individuals in a manner that has a considerable historical and cultural value. “The Arabian Nights: Tales from A Thousand and One Nights” raise a number of themes, which were very significant for the society when the book was created. However, many of the themes covered in the book may be considered to be universal and eternal since, even in the present times, these themes are still relevant. It is worth mentioning the theme of fidelity and infidelity, which occupies one of the central places in the entire book and may be easily traced from tale to tale. Obviously, this theme was very significant in the context of the strengthening of Islam and the establishment of Islamic principles, which condemned infidelity and glorified fidelity, emphasizing the importance of virtuous family life and forbidding any extramarital connections. The entire book may be viewed as a kind of prejudice against infidelity and, in all probability; one of the major goals of the book was to promote the virtuous lifestyle and fidelity as an essential condition of a happy family life. On the other hand, the presence of numerous stories where both men and women prove to be infidel may indicate to the possibility of the presentation of an alternative non-Islamic view of the relationship between men and women. What is meant here is the fact that the book depicts the actual nature of men and women and their inability to lead an absolutely virtuous life as Islam prescribes. It is very important to analyze in details “Arabian Nights” and dwell upon some stories where the theme of fidelity and infidelity is particularly strong, in order to find out what was the main message of the book concerning the problem of fidelity and infidelity.\nAt the same time, it is hardly possible to evaluate adequately the theme of fidelity and infidelity in “Arabian Nights” with a brief analysis of the historical background of the book, when it was created and what were the basic historical and socio-cultural trends in then.  On the basis of the historical background of the book, it is possible to understand clearly the theme of fidelity and infidelity and its significance within the book.\nFirst of all, it should be pointed out that the precise date of the creation of this literary work is unknown but basically the collection was created about 800-900 AD. The first manuscripts containing some elements of “The Thousand and One Nights” appeared in 800AD and throughout the following two centuries some references to “The Nights” were made. However, it is only in 1814, Calcutta 1, the earliest existing Arabic printed version of “The Nights”, was published by the British East India Company. “The Thousand and One Nights” actually included works originated from different parts of the world which were either under the impact of Caliphate or with Arabs had close contacts, such as India, Persia, Egypt, Mesopotamia, naturally traditional Arabian tales and legends and many other works from other countries were included in this collection.\nSuch a diversity of works is not occasional because the topic when this literary work was created, was the period of the great progress and expansion of the Arabian state along with the expansion of Islam in the Middle East, Asia Minor, Northern Africa, and reached far to the East where Arabs developed close contacts with Indians. In such a way, on the national level, this was the period of the great progress of Arab culture and civilization at large. The country prospered economically and culturally, while its territories were really enormous and stretched from India till Europe where they also occupied considerable territories.\nIt was quite natural that the creators of the collection “The Thousand and One Nights” had rich material to create the solid literary work which incorporated traditional tales and legends of Arabian world and those civilizations which territories Arabs occupied or with which they contact with.  The was during this time of the great popularity of Arabian culture and its religion, that Islam started to compete with Christianity dividing Europe into two distinguishable parts. In this respect, it is quite natural that tales and legends included in the collection basically represent the heritage of Oriental civilizations.\n“The Thousand and One Nights” may be viewed as a literary symbol of the power of Arabian state and at the moment, it was really one of the major powers in the world because European countries were quite weak and divided by internal conflicts because of the lack of strong central power. The Middle East, Asia Minor, Northern Africa were controlled by Arabs and in actuality they were the dominant power in the region, while India and China as well as other Far eastern people were too distant from Arabs to influence their politics. As for America, it was inhabited by Indians which had quite poorly developed civilization.\nArabs were one of the major powers in the world and had practically no rivals. The country was prospering while Europe was weakened by local conflicts, China and India were also unable to compete, while America was still undiscovered and local civilizations were consistently less developed than Arabian civilization. “The Thousand and One Nights” became the symbol of the power of Arabian civilization which occupied enormous territories and was actually the leading power in the world.  The theme of fidelity and infidelity covered in the books reflected the general attitude of peoples inhabiting the Arab world to the problem of fidelity and infidelity as well as extramarital relationships of both men and women.\n\nIt is important to underline that the theme of infidelity is a cornerstone of the entire book because all the tales of the book are told by Scheherazade to the King Shahryar and her only purpose was to postpone her own execution caused by an almost paranoid fear of the King Shahryar of being deceived by an infidel wife. To put it more precisely, Shahryar had already suffered from the infidelity of his former life and this negative experience defined his future attitude to all his wife and women he had close relationships with. He executed the infidel wife as soon as he learned about her infidelity. Moreover, he continued executing his wives after the night he spent with them because of the fear of being deceived one more time. In such a way, the execution became a sort of the preventive measure against the infidelity of the king’s wives.\nAt the same time, such a radical “solution” of the problem of the infidelity reveals the general attitude of people in the Arab world to this problem. Obviously, the execution of infidel wives is conveyed as a justified punishment. This is why it is possible to conclude that the infidelity was one of the most serious crimes that could have committed in that time. On the other hand, it is obvious that such a severe punishment of infidel wives was, in all probability, the prerogative of the King, but it is possible to assume that his subordinates could also appeal to the authorities for the punishment of infidel spouses.\nScheherazade manages to escape the punishment, which is apparently unjust because she is innocent and she is not going to be infidel. The book shows that there is a kind of justice in the world, which is above the king and his earthly rule. At this point, it is possible to speak about some divine protection of Scheherazade as well as about her own wisdom and ability to save her life. In order to survive, she tells the king a tale night after night, but, as the morning is about to begin, she starts a new story and the king, being intrigued and interested, delays the execution to hear the end of the story. Scheherazade tells the King a tale during a thousand and one nights and after that the king decides to let her live and she escapes the unjust punishment. It is important to point out that such an outcome may be interpreted as a reward of Scheherazade for her fidelity. Scheherazade spends night after night with the king and she cannot deceive him, remaining devoted to him. As a result, the king understands that his wife, Scheherazade is trustworthy and her fidelity is beyond a doubt. As a result, he decides to let her live that is apparently the highest reward she could have received for her fidelity.\nThus, taking into account all above mentioned, it is possible to conclude that the concept of fidelity and infidelity play a very important role in “Arabian Nights”. At the same time, this concepts proves to be quite large since it incorporates not only the idea of the relationship of spouses or relationship of men and women, but also the concept of the fidelity on a spiritual level, such as the fidelity to the oath or certain moral or ethical principles. Nevertheless, whatever the infidelity is, this reading shows that it should be severely punished because it is absolutely unacceptable, especially in relation to extramarital liaisons. In contrast, the fidelity is supposed to be rewarded and the entire story of the King Shahryar and Scheherazade and some tales show that the fidelity is one of the major virtues. In such a way, the book shows that the concept of the fidelity and infidelity occupied a very significant place in the life of the society in that epoch and the fact that the infidelity was severely punished throughout the book proves that “Arabian Nights” basically supported major Islamic concepts and principles emphasizing the importance of the fidelity and condemning the infidelity in human relations.\n\n&nbsp;\n\n&nbsp;\n\n&nbsp;\n\n&nbsp;\n\n&nbsp;\n\n&nbsp;\n\n&nbsp;\n\n&nbsp;\n\n<span style=\"text-decoration: underline\"> </span>\n\n<span style=\"text-decoration: underline\"> </span>\n\n<span style=\"text-decoration: underline\"> </span>\n\n<span style=\"text-decoration: underline\"> </span>\n\n<span style=\"text-decoration: underline\"> </span>\n\n<span style=\"text-decoration: underline\"> </span>\n\n<span style=\"text-decoration: underline\"> </span>\n\n<span style=\"text-decoration: underline\"> </span>\n\n<span style=\"text-decoration: underline\"> </span>\n\n<span style=\"text-decoration: underline\"> </span>\n\n<span style=\"text-decoration: underline\"> </span>\n<p style=\"text-align: center\"><span style=\"text-decoration: underline\">Works Cited</span></p>\n\nArabian Nights. New York: Penguin Classics, 2002. Dwight, R. \"The Thousand and One Nights: A History of the Text and its Reception.\" In The Cambridge History of Arabic Literature: Arabic Literature in the Post-Classical Period. Cambridge UP, 2006.\nIrwin, R. The Arabian Nights: A Companion. Tauris Parke, 2004.\nZipes, J.D. and R.F. Burton. The Arabian Nights: The Marvels and Wonders of the Thousand and One Nights. New York: Penguin Classics, 1991.','The Thousand and One Nights','','inherit','open','open','','1194-revision','','','2011-05-02 19:14:09','2011-05-03 01:14:09','',1194,'http://jeanatacc.com/2011/?p=1195',0,'revision','',0),(1197,1,'2011-05-02 13:38:03','2011-05-02 19:38:03','TCP #4: Nasca culture Geoglyph\r\n\r\nThe Nasca geoplyphs are located in\r\nthe Peruvian coast around 500 kilometers of the capital city of Lima and\r\nrepresent one of greatest archeological mysteries because of their size,\r\nquantity and nature. The main characteristic of the geoglyphs is that they\r\nrepresent a great variety of animals, plants or even imaginary beings, but also\r\nthere are many geometrical figures that are so long to a point that some of\r\nthem are several kilometers long. The figures are believed to be made by the\r\nNasca culture which habitated that part of Peru between 100 to 800 AD\r\n(Haughton). The importance of this discovery is huge because of the complexity\r\nand beauty of the geoglyphs and lines and also because present a window into\r\nthe past. Ancient Civilizations like the Nasca were able to made such elaborate\r\ndesigns by just using the materials they had at their disposal like the soil,\r\nso that their pieces had lasted for so long make the geoglyphs very important.\r\n\r\nDuring the 1920’s when people start\r\nflying over the Peruvian desert people began to notice numerous strange and\r\nhuge pictures that could be seen from the sky and that marked the discovery of\r\none of the great mysteries of Peruvian culture. One important discovery that\r\nhad been made recently was a city located close to the lines called cahuachi,\r\nwhich according to archeologist was build around two thousand years ago. The\r\nmain reason this new city discovery is important because it is providing\r\nmaterial like pottery and techniques they use to preserve paintings in their\r\npottery. Also the city is helping archeologist in understanding the materials\r\nthe Nasca people used in developing the lines and Geoglyphs because the nasca\r\npeople used dry soil of the desert to preserved their bodies and get mummies (Arguedas).\r\n\r\n<a href=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/nazca-astronaut-nc-350.jpg\"><img class=\"aligncenter size-medium wp-image-1170\" src=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/nazca-astronaut-nc-350-300x227.jpg\" alt=\"\" width=\"300\" height=\"227\" /></a>\r\n\r\n<a href=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/Nazca-Lines1.jpg\"></a>\r\n<a href=\"http://www.sacred-destinations.com/peru/nazca-lines\">http://www.sacred-destinations.com/peru/nazca-lines</a>\r\n\r\nThe composition of the lines and\r\ngeoglyphs are quite interesting because of the surface of the territory where\r\nthey are located contains ferrous oxide which allows over time to see the\r\ncontrast of the soil and the drawings. Some of the drawings were made by\r\nremoving the gravel and contours around the pictures in order to make them\r\nappear as is they were in high relief, but others figures were drawn in lower\r\nrelief by using the terrain and soil that over time has allowed the figures to\r\nget a light color and in that way they could be easily seen from the air\r\n(Tavera).\r\n\r\n<a href=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/nazca_lines_invisible.gif\"><img class=\"alignleft size-medium wp-image-1165\" src=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/nazca_lines_invisible-300x274.gif\" alt=\"\" width=\"300\" height=\"274\" /></a>\r\n\r\n&nbsp;\r\n\r\n&nbsp;\r\n\r\n<a href=\"http://www.scienceofstrategy.com/science_of_seeing.htm\">http://www.scienceofstrategy.com/science_of_seeing.htm</a>\r\n\r\nAmong the most famous geoglyphs of\r\nNasca we can count a spider of almost 46 meters, a monkey of 55 meters, a\r\nlizard of 180 meters, and a Pelican of 285 meters. One interesting part about\r\nthe Nasca lines and geoglyphs is that the figures marked important aspects of\r\nlife to the Nasca like astronomical times, for example when summer or winter\r\nstarted which was of extreme importance to this ancient culture because of the\r\ndifferent productive activities necessary to sustain themselves depended on the\r\ntime and season. Also another aspect that is very particular for archeologist\r\nis that this large complexed figures were drawn with such perfection and\r\nharmony that archeologist are baffled with the symmetry and designs especially\r\nof the animal geoglyphs. The main reason that people and archeologist are\r\nsurprised at the symmetry and perfection of the pictures is because it is\r\nwidely known that the Nasca people were not able to fly or have any device to\r\nsee the pictures from above, and in that way they could not see how the\r\npictures really look like because when one is in the ground is not possible to\r\nappreciate the stunning displays and complexity of the pictures  (Aveni).\r\n\r\n<a href=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/nazca-lines2.gif\"><img class=\"aligncenter size-medium wp-image-1168\" src=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/nazca-lines2-279x300.gif\" alt=\"\" width=\"279\" height=\"300\" /></a>\r\n<a href=\"http://www.newsmild.com/nazca-lines/update-news.html\">http://www.newsmild.com/nazca-lines/update-news.html</a>\r\n\r\nThere is one picture that I\r\nconsider extremely important not only for its size and beauty but also for the\r\npurpose it served to the Nasca culture and people is the large bird geoglyph,\r\nwhich is located next to a trapezoid. The Large bird picture is basically a\r\ngeoglyph of a bird that has a very long neck like a snake but the particularity\r\nof this geoglyph is that the beak of the bird points to the way the sun rises\r\nin the morning. The Bird geoglyph is approximately of 300 meters long and 54\r\nmeters wide and many archeologist in Peru and the world consider the bird as\r\nthe announcer of the Inti Raymi which is a celebration conducted by ancient\r\nPeruvians that focus on the adoration of the God Sun (Morrison).\r\n\r\nDuring the period where the Nasca\r\nlines were created the people that habitated the land of what is know as Peru\r\n(present day) were a culture worried about worshiping the Gods and did many\r\nthings to please the Gods. That is why many archeologist believe that the Nasca\r\nlines have a sacred purpose because there are many artifact of the Nasca\r\nculture that show their concern for death and in that way the lines could have\r\nbeen an offering to the Gods and a way to achieve immortality because the lines\r\nand geoglyphs have stood the test of time (Hadingham).\r\n\r\nThe Nasca lines and Geoglyphs are\r\nconsidered as an important discovery because it is very difficult to find other\r\nplace in the world with so many complex and big pictures. The area covered by\r\nthe pictures is of about 200 square miles and the variety of the pictures range\r\nfrom simple drawings to really elaborate pictures. Another aspect why the Nasca\r\nlines and geoglyphs are considered important to this day is that they had\r\nsurvive for so long due to the terrain in which they where made which is very\r\ndry desert. A third point people consider that the figures are important is\r\nbecause it shows that this ancient civilization has some basic mathematical\r\nknowledge because the lines and geoglyphs have been constructed with extreme\r\naccuracy and that could only be done with certain knowledge of mathematics and\r\nproportions, which made the drawings even more amazing because the Nasca\r\nculture did not had a chance to see the pictures from above and see how they\r\nreally look like (Herran).\r\n\r\nThe are some places in the world\r\nthat have some types of geoglyphs and figures drawn in the land like Australia\r\nand also in Chile. For example the Atacama Desert in chile that according to\r\nthe data of archeologist were build later than the Nasca lines and geoglyphs.\r\nThe Nasca lines and Geoglyphs have received more attention due to the\r\ncomplexity of the designs and because of the correlation between the figures\r\nand the Nasca culture which is a culture that Predated the famous Inca Culture\r\nin Peru.\r\n\r\nIn my opinion the Nasca lines are\r\nquiet amazing structures and designs, as a Peruvian I have visited the site on\r\nsome occasions and I can say that once you get into a plane an start seeing\r\nthose pictures from above then you can really appreciate the designs and\r\ncomplexity of the geoglyphs. For me what is more surprising is how this pictures\r\nhad lasted for so long and the size of each geoglyph because one thing is to\r\nlook at them in a picture but I think that in order to fully appreciate the\r\nbeauty of this site you must see it in person. That is why I think the site is\r\nconsidered an archeological world heritage site by the UNESCO organization,\r\nwhich in my opinion makes it critical to preserve it so future generations\r\ncould get to see it.\r\n\r\n<strong> </strong>\r\n\r\n<strong> </strong>\r\n\r\n<strong> </strong>\r\n\r\n<strong> </strong>\r\n\r\n<strong> </strong>\r\n\r\n<strong> </strong>\r\n\r\n<strong> </strong>\r\n\r\n<strong> </strong>\r\n\r\n<strong> </strong>\r\n\r\n<strong> </strong>\r\n\r\n<strong> </strong>\r\n\r\n<strong> </strong>\r\n\r\n<strong> </strong>\r\n\r\n<strong> </strong>\r\n\r\n<strong> </strong>\r\n\r\n<strong>Works Cited</strong>\r\n\r\n-Arguedas, Jose M. Nasca Lines:\r\nLines of Nasca, secrets and Mysteries. 2009\r\n\r\n-Aveni, Anthony. Between the Lines:\r\nthe mystery of the Giant ground drawings of ancient Nasca ,Peru. June 2000.\r\n\r\n-Hadingham, Evan. Lines to the\r\nmountain Gods. Nazca and the Mysteries of Peru. University of Oklahoma Press.\r\n1988.\r\n\r\n-Haughton, Brian. Hidden History:\r\nLost Civilizations, secret knowledge, and Ancient misteries. Career Press. 2007\r\n\r\n-Herran,Eduardo. The Nasca lines:\r\nnew designs, new enigmas. Publisher: Aerocondor.1985\r\n\r\n-Morrison, Tony. The mystery of the\r\nNasca lines.  Pusblisher:Nonesuch\r\nexpeditions Ltd.October 1987\r\n\r\n-Tavera, Lizardo. Arqueologia del\r\nPeru: lineas de Nasca.\r\n\r\n<a href=\"http://www.arqueologiadelperu.com.ar/l-nasca.htm\">http://www.arqueologiadelperu.com.ar/l-nasca.htm</a>\r\n\r\n&nbsp;','The Nasca Geoglyphs','','inherit','open','open','','1157-revision-3','','','2011-05-02 13:38:03','2011-05-02 19:38:03','',1157,'http://jeanatacc.com/2011/?p=1197',0,'revision','',0),(1198,23,'2011-05-02 21:23:35','2011-05-03 03:23:35','Fellow Americans , we are gathered again for the last time.  Thank you all for your patience and understanding.  I want to have it documented that the year is 2100 A.D. The earth has been uninhabitable for several years. This will be our last gathering to decide what items deserve to be preserved and serve as inspiration for our children. My final choice for preservation in the future will be Hernan Cortes’ , Letters From Mexico .<!--more-->\r\n\r\nHernan Cortes’ was an example of a conquistador. A conquistador is an explorer. Many Spaniards in the fifteenth century were at the leading edge of exploration.  Hernan Cortes’ , Letters From Mexico , should be preserved because it represents the change from Old World to New World.\r\n\r\nHernan Cortes’ was alive from 1485-1547. Letters from Mexico is a personal account of one man’s journey from Spain to Mexico. “Cortes’ was born in Medellin , Spain , to a family of lesser nobility. He went to Hispaniola and later to Cuba. He became magistrate of the second Spanish town founded on the island of Cuba. In 1519 he was elected captain of the third expedition to the mainland , which he partly funded. He executed a successful strategy of allying with some indigenous people against others. He used a native woman, Dona Marina, as an interpreter, she would later bear Cortes’ a son. After Cortes’ overthrew the Aztec Empire, he was awarded the title of Marquis del Valle de Oaxaca. Cortes returned to Spain in 1541 where he died six years later. Cortes grew up a pale, sickly child. He studied Law and Latin at Spain ’s great center of learning, the University of Salamanca . Cortes’ went on an expedition to Cuba  to conquer it in 1511 after recovering from syphilis. The Governor of Cuba was so impressed with Cortes’ that he secured a high political position for him in the colony. Cortes’ also became romantically involved with Catalina Xuarez , the sister-in-law of Governor Velazquez. Cortes’ had 11 ships, 500 men, 13 horses and a small number of cannons , he landed in the Yucatan Peninsula in Mayan territory. “ (Fitch)\r\n\r\n“Conquistadors sought wealth and fortune in the new world. Cortes was equipped with gunpowder and muskets. 600 soldiers, fewer than 20 horses, a 75 day siege, others factors contributed to Cortes’ victory including religious prophecy ( that Quetzalcoatl would return as a bearded white man).Cortes’ had support from rebellious aztecs , and an outbreak of smallpox among the aztecs helped Cortes win. Mexican gold and Peruvian silver weren’t the only sources of wealth for the conquerors, the Spanish soon turned to the ruthless exploitation of the native populations, enslaving them for use as miners and field laborers. When Cortes arrived , mexicos population was 25 million, by 1600 it had declined to 1 million.” (Fiero)\r\n\r\n“Warfare among the Spaniards\' opponents was governed by different rules. Aztec and Inca warriors often engaged in preliminary rituals, in which fighting was preceded by confronting the opponent face-to-face unarmed. The Aztec government was an elective monarchy. (Prescott)  The Aztecs recognized the existence of a supreme Creator and Lord of the Universe.  (Prescott)  “Montezuma is reported to have said to his messengers \" Our Lord Quetzalcoatl has arrived, go and receive him and listen to what he says with great attention, see to it that you do not forget anything that he may say, you see that these jewels that your are presenting to him  on my behalf, are all the priestly ornaments that belong to him. \" ( Castillo )\r\n“When Pizarro captured the Inca emperor and massacred his elite guard, which had served him well enough in battles against other American tribes, they were essentially unarmed, anticipating that the actual battle would take place later in the day.”(Means)\r\n\r\nSpanish conquistadors wrote the oldest history we have in America. In 1520 Cortes’ conquered the Aztecs.  The Aztec and Inca civilizations did not submit willingly to Spanish domination, and both cultures fiercely resisted the invaders. (Means) The Mexican temples - teocallis, \" houses of God\" were very numerous. (Prescott) Human sacrifices were adopted by the Aztecs early in the fourteenth century . (Prescott) The Mexicans mined the minerals of silver, lead, copper, gold, iron, obsidian- they used this for knives swords and razors (Prescott )\r\n\r\nOne of the most important factors in the triumph of Cortes and Pizarro was probably disease .  By some estimates, 90 percent of the population of the Americas died from diseases that Europeans often experienced as resistant carriers. “The Spaniards also had a tactical advantage. Europeans of the 1500s immediately charged upon enemies with swords drawn once they approached the field of battle. Warfare among the Spaniards\' opponents was governed by different rules. Aztec and Inca warriors often engaged in preliminary rituals, in which fighting was preceded by confronting the opponent face-to-face unarmed. When Pizarro captured the Inca emperor and massacred his elite guard, which had served him well enough in battles against other American tribes, they were essentially unarmed, anticipating that the actual battle would take place later in the day. “ (Means)  “The main purpose of the invasion, to acquire American gold and silver, was so successful that Spain became the dominant political and military power in the world for more than a century, seriously affecting the political situation in Europe .” (Means)  The Spaniards believed language and evangelization were the keys to making the natives  “ Spanish “  (Fitch )\r\n\r\n“ The resulting booty,  brought him unprecedented renown. For years he was a celebrity in Europe and a major power in the New World. Whereas in the early 1520\'s Cortes was viewed in Spain as a glorious instrument of imperial expansion, by the late 1530\'s and early 1540\'s he and other powerful New World conquistadores seemed instead to be agents of fragmentation of the empire. Their incredible wealth, influence over large and unruly followings, and geographical distance from the empire\'s seat in Spain threatened to dissolve the hold of the emperor and his government over the far-flung realm.”  ( Flint )\r\n\r\nFor those in the audience that are Mexican food lovers, here’s a bit of history , “  Avocados got their name from the Spanish explorers. They couldn\'t pronounce the Nauhuatl (Aztec) word for the fruit, ahuacatl, (meaning \"testicle,\" because of its shape.)  The Spanish called the fruit aguacate, leading to the guacamole we know today. “  The Spanish conquistadors also discovered a unique use for the avocado seed. The seed yields a milky liquid that becomes red when exposed to air. The Spaniards found they could use this reddish brown or even blackish indelible liquid as ink to be used on documents. Some of these documents are still in existence today. “(http://www.coyotetale.net/cooking/ahuacatl.php)\r\n\r\n“Tequila was first produced in the 16th century near the location of the city of Tequila, which was not officially established until 1656. The Aztec people had previously made a fermented beverage from the agave plant, which they called octli (later, and more popularly called pulque), long before the Spanish arrived in 1521. When the Spanish conquistadors ran out of their own brandy, they began to distill agave to produce North America\'s first indigenous distilled spirit.”      http://en.wikipedia.org/wiki/Tequila\r\n\r\nCortes’, Letters From Mexico, is typical of this era because there were many conquistadors who were sent to explore all over the globe. It was just ironic that he was sent to Mexico where he became rich and famous by being mistaken for the Mexican God   Quetzalcoatl. He was sickly and weak as a youth as well as being pale. The Mexicans were all heavy and muscular. Cortes’ had to stick out like a sore thumb in that crowd.\r\nCortes’ , Letters From Mexico,  is unusual in that it is a first person account of an entire take over of a country . There had been letters written by prior explorers. There had been awards, promotions and ceremonies for many before Cortes’. What made this unique was that it was a day to day journal of his and his fellow explorers’ activities.\r\n\r\nIt was thought to have much embellishment due to the fact that Cortes’ was not very popular upon his departure for Mexico. His going into great detail about how fabulous and grand and wonderful his feats became would shed light onto his need for becoming a celebrity in his time. It was a self-fulfilling prophecy.\r\nLetters from Mexico was adored and translated and reviewed and studied by many generations that followed. It became part of the New World history as we know it today. After several centuries , other conquistadors writings came to be, and his was compared in a different light after that took place. He was not so revered and adored. He was looked at as a self-absorbed braggert.\r\n\r\n“Cortes’ contemporary would have been Bernal Diaz Del Castillo. Bernal Diaz Del Castillo was born in the very noble, famous and celebrated town of Medina del Campo in 1492. Bernal made up his mind to go to New Spain in 1517 when he was twenty-four years old. Bernal\'s comrades called him ( el galan ) \" the elegant\"\r\nVelasquez organized a third expedition and appointed Cortes\' to command it.\r\nBernal again enlisted as he was deeply in debt at this time.\r\nBernal went on expeditions 1517-1519 to Havana, Florida, Gran Cairo Yucatan, Jaruco, Cozumel, Isla Blanca, Isla Verde, Cuba, Trinidad, Tabasco” (Castillo)\r\n\r\nI would say the main difference between Cortes’ and Castillo is that Cortes’ writings were critiqued much more heavily. When Castillo wrote, he was not to have thought to have had any sort of political agenda behind what he wrote.\r\n\r\nCortes’ story was the classic David and Goliath. Good versus Evil episode all over again.  Cortes’ could be thought of as the small town, noone kid, who made it big, famous and rich. Letters From Mexico should be preserved permanently for our children to see how the transformation took place between two totally different civilizations and how it was documented as the process took place. It’s the Old World becomes New World on paper right in front of us.\r\n\r\nSources Cited :\r\n\r\nFiero, Gloria K. The Humanistic Tradition. 6thth ed. New York, New York: McGraw Hill, 2011. 109-14. Print..\r\n\r\nCastillo, Bernard Diaz Del. The Discovery and Conquest of Mexico. London, England: Percy, Lund, Humphries &amp; Co. Ltd., 1928. Print.\r\n\r\nPrescott, William H. The History of the Conquest of Mexico. Chicago, Illinois: The University of Chicago Press, 1985. Print.\r\n\r\nFlint, Richard, and Shirley C. Flint. Documents of the Coronado Expedition , 1539-1542. Dallas, Texas: Southern Methodist University Press, 2005. Print.\r\n\r\n:Encyclopedia of Invasions and Conquests: From Ancient Times to the Present. Ed. Paul Davis. 2nd ed. Millerton , NY : Grey House Publishing, 2006. p189-191\r\n\r\nWestern Hemisphere , Spanish Occupation of.\" Encyclopedia of Invasions and Conquests: From Ancient Times to the Present. Ed. Paul Davis. 2nd ed. Millerton , NY : Grey House Publishing, 2006. 189-191. Gale Virtual Reference Library. Web. 20 Apr. 2011\r\n\r\nBerler, Beatrice. The Conquest of Mexico. San Antonio, Texas: Corona Publishing Company, 1988. Print.\r\n\r\nLevy, Buddy. Conquistador. New York, New York: Bantam Books, 2008. Print.\r\nDiaz del Castillo, Bernal, The Discovery and Conquest of Mexico (London: Routledge, 1928); Liss, Peggy K., Mexico under Spain , 1521–1556 (Chicago: University of Chicago Press, 1975); Means, Philip A., Fall of the Inca Empire and the Spanish Rule in Peru , 1530–1780 (New York: Gordian Press, 1971).\r\nhttp://go.galegroup.com/ps/i.do?&amp;id=GALE%7CCX3487400125&amp;v=2.1&amp;u=txshracd2487&amp;it=r&amp;p=GVRL&amp;sw=w','HERNAN CORTES ,  LETTERS FROM MEXICO','','publish','open','open','','hernan-cortes-letters-from-mexico','','','2011-05-04 11:35:26','2011-05-04 17:35:26','',0,'http://jeanatacc.com/2011/?p=1198',0,'post','',10),(1199,23,'2011-05-02 21:17:26','2011-05-03 03:17:26','Fellow Americans , we are gathered again for the last time.  Thank you all for your patience and understanding.  I want to have it documented that the year is 2100 A.D. The earth has been uninhabitable for several years. This will be our last gathering to decide what items deserve to be preserved and serve as inspiration for our children. My final choice for preservation in the future will be Hernan Cortes’ , Letters From Mexico .\n\nHernan Cortes’ was an example of a conquistador. A conquistador is an explorer. Many Spaniards in the fifteenth century were at the leading edge of exploration.  Hernan Cortes’ , Letters From Mexico , should be preserved because it represents the change from Old World to New World. \n\n Hernan Cortes’ was alive from 1485-1547. Letters from Mexico is a personal account of one man’s journey from Spain to Mexico. “Cortes’ was born in Medellin , Spain , to a family of lesser nobility. He went to Hispaniola and later to Cuba. He became magistrate of the second Spanish town founded on the island of Cuba. In 1519 he was elected captain of the third expedition to the mainland , which he partly funded. He executed a successful strategy of allying with some indigenous people against others. He used a native woman, Dona Marina, as an interpreter, she would later bear Cortes’ a son. After Cortes’ overthrew the Aztec Empire, he was awarded the title of Marquis del Valle de Oaxaca. Cortes returned to Spain in 1541 where he died six years later. Cortes grew up a pale, sickly child. He studied Law and Latin at Spain ’s great center of learning, the University of Salamanca . Cortes’ went on an expedition to Cuba  to conquer it in 1511 after recovering from syphilis. The Governor of Cuba was so impressed with Cortes’ that he secured a high political position for him in the colony. Cortes’ also became romantically involved with Catalina Xuarez , the sister-in-law of Governor Velazquez. Cortes’ had 11 ships, 500 men, 13 horses and a small number of cannons , he landed in the Yucatan Peninsula in Mayan territory. “ (Fitch)\n\n“Conquistadors sought wealth and fortune in the new world. Cortes was equipped with gunpowder and muskets. 600 soldiers, fewer than 20 horses, a 75 day siege, others factors contributed to Cortes’ victory including religious prophecy ( that Quetzalcoatl would return as a bearded white man).Cortes’ had support from rebellious aztecs , and an outbreak of smallpox among the aztecs helped Cortes win. Mexican gold and Peruvian silver weren’t the only sources of wealth for the conquerors, the Spanish soon turned to the ruthless exploitation of the native populations, enslaving them for use as miners and field laborers. When Cortes arrived , mexicos population was 25 million, by 1600 it had declined to 1 million.” (Fiero)\n\n“Warfare among the Spaniards\' opponents was governed by different rules. Aztec and Inca warriors often engaged in preliminary rituals, in which fighting was preceded by confronting the opponent face-to-face unarmed. The Aztec government was an elective monarchy. (Prescott)  The Aztecs recognized the existence of a supreme Creator and Lord of the Universe.  (Prescott)  “Montezuma is reported to have said to his messengers \" Our Lord Quetzalcoatl has arrived, go and receive him and listen to what he says with great attention, see to it that you do not forget anything that he may say, you see that these jewels that your are presenting to him  on my behalf, are all the priestly ornaments that belong to him. \" ( Castillo )\n“When Pizarro captured the Inca emperor and massacred his elite guard, which had served him well enough in battles against other American tribes, they were essentially unarmed, anticipating that the actual battle would take place later in the day.”(Means)\n\nSpanish conquistadors wrote the oldest history we have in America. In 1520 Cortes’ conquered the Aztecs.  The Aztec and Inca civilizations did not submit willingly to Spanish domination, and both cultures fiercely resisted the invaders. (Means) The Mexican temples - teocallis, \" houses of God\" were very numerous. (Prescott) Human sacrifices were adopted by the Aztecs early in the fourteenth century . (Prescott) The Mexicans mined the minerals of silver, lead, copper, gold, iron, obsidian- they used this for knives swords and razors (Prescott ) \n\n One of the most important factors in the triumph of Cortes and Pizarro was probably disease .  By some estimates, 90 percent of the population of the Americas died from diseases that Europeans often experienced as resistant carriers. “The Spaniards also had a tactical advantage. Europeans of the 1500s immediately charged upon enemies with swords drawn once they approached the field of battle. Warfare among the Spaniards\' opponents was governed by different rules. Aztec and Inca warriors often engaged in preliminary rituals, in which fighting was preceded by confronting the opponent face-to-face unarmed. When Pizarro captured the Inca emperor and massacred his elite guard, which had served him well enough in battles against other American tribes, they were essentially unarmed, anticipating that the actual battle would take place later in the day. “ (Means)  “The main purpose of the invasion, to acquire American gold and silver, was so successful that Spain became the dominant political and military power in the world for more than a century, seriously affecting the political situation in Europe .” (Means)  The Spaniards believed language and evangelization were the keys to making the natives  “ Spanish “  (Fitch )\n\n“ The resulting booty,  brought him unprecedented renown. For years he was a celebrity in Europe and a major power in the New World. Whereas in the early 1520\'s Cortes was viewed in Spain as a glorious instrument of imperial expansion, by the late 1530\'s and early 1540\'s he and other powerful New World conquistadores seemed instead to be agents of fragmentation of the empire. Their incredible wealth, influence over large and unruly followings, and geographical distance from the empire\'s seat in Spain threatened to dissolve the hold of the emperor and his government over the far-flung realm.”  ( Flint )\n\nFor those in the audience that are Mexican food lovers, here’s a bit of history , “  Avocados got their name from the Spanish explorers. They couldn\'t pronounce the Nauhuatl (Aztec) word for the fruit, ahuacatl, (meaning \"testicle,\" because of its shape.)  The Spanish called the fruit aguacate, leading to the guacamole we know today. “  The Spanish conquistadors also discovered a unique use for the avocado seed. The seed yields a milky liquid that becomes red when exposed to air. The Spaniards found they could use this reddish brown or even blackish indelible liquid as ink to be used on documents. Some of these documents are still in existence today. “(http://www.coyotetale.net/cooking/ahuacatl.php)\n\n“Tequila was first produced in the 16th century near the location of the city of Tequila, which was not officially established until 1656. The Aztec people had previously made a fermented beverage from the agave plant, which they called octli (later, and more popularly called pulque), long before the Spanish arrived in 1521. When the Spanish conquistadors ran out of their own brandy, they began to distill agave to produce North America\'s first indigenous distilled spirit.”      http://en.wikipedia.org/wiki/Tequila  \n\nCortes’, Letters From Mexico, is typical of this era because there were many conquistadors who were sent to explore all over the globe. It was just ironic that he was sent to Mexico where he became rich and famous by being mistaken for the Mexican God   Quetzalcoatl. He was sickly and weak as a youth as well as being pale. The Mexicans were all heavy and muscular. Cortes’ had to stick out like a sore thumb in that crowd.\nCortes’ , Letters From Mexico,  is unusual in that it is a first person account of an entire take over of a country . There had been letters written by prior explorers. There had been awards, promotions and ceremonies for many before Cortes’. What made this unique was that it was a day to day journal of his and his fellow explorers’ activities.\n\nIt was thought to have much embellishment due to the fact that Cortes’ was not very popular upon his departure for Mexico. His going into great detail about how fabulous and grand and wonderful his feats became would shed light onto his need for becoming a celebrity in his time. It was a self-fulfilling prophecy. \nLetters from Mexico was adored and translated and reviewed and studied by many generations that followed. It became part of the New World history as we know it today. After several centuries , other conquistadors writings came to be, and his was compared in a different light after that took place. He was not so revered and adored. He was looked at as a self-absorbed braggert. \n\n“Cortes’ contemporary would have been Bernal Diaz Del Castillo. Bernal Diaz Del Castillo was born in the very noble, famous and celebrated town of Medina del Campo in 1492. Bernal made up his mind to go to New Spain in 1517 when he was twenty-four years old. Bernal\'s comrades called him ( el galan ) \" the elegant\"\nVelasquez organized a third expedition and appointed Cortes\' to command it.\nBernal again enlisted as he was deeply in debt at this time.\nBernal went on expeditions 1517-1519 to Havana, Florida, Gran Cairo Yucatan, Jaruco, Cozumel, Isla Blanca, Isla Verde, Cuba, Trinidad, Tabasco” (Castillo) \n\nI would say the main difference between Cortes’ and Castillo is that Cortes’ writings were critiqued much more heavily. When Castillo wrote, he was not to have thought to have had any sort of political agenda behind what he wrote.  \n\nCortes’ story was the classic David and Goliath. Good versus Evil episode all over again.  Cortes’ could be thought of as the small town, noone kid, who made it big, famous and rich. Letters From Mexico should be preserved permanently for our children to see how the transformation took place between two totally different civilizations and how it was documented as the process took place. It’s the Old World becomes New World on paper right in front of us. \n\n\nSources Cited :\n\nFiero, Gloria K. The Humanistic Tradition. 6thth ed. New York, New York: McGraw Hill, 2011. 109-14. Print.. \n\nCastillo, Bernard Diaz Del. The Discovery and Conquest of Mexico. London, England: Percy, Lund, Humphries &amp; Co. Ltd., 1928. Print. \n\nPrescott, William H. The History of the Conquest of Mexico. Chicago, Illinois: The University of Chicago Press, 1985. Print. \n\nFlint, Richard, and Shirley C. Flint. Documents of the Coronado Expedition , 1539-1542. Dallas, Texas: Southern Methodist University Press, 2005. Print. \n\n:Encyclopedia of Invasions and Conquests: From Ancient Times to the Present. Ed. Paul Davis. 2nd ed. Millerton , NY : Grey House Publishing, 2006. p189-191 \n\nWestern Hemisphere , Spanish Occupation of.\" Encyclopedia of Invasions and Conquests: From Ancient Times to the Present. Ed. Paul Davis. 2nd ed. Millerton , NY : Grey House Publishing, 2006. 189-191. Gale Virtual Reference Library. Web. 20 Apr. 2011  \n\nBerler, Beatrice. The Conquest of Mexico. San Antonio, Texas: Corona Publishing Company, 1988. Print.\n\nLevy, Buddy. Conquistador. New York, New York: Bantam Books, 2008. Print.\nDiaz del Castillo, Bernal, The Discovery and Conquest of Mexico (London: Routledge, 1928); Liss, Peggy K., Mexico under Spain , 1521–1556 (Chicago: University of Chicago Press, 1975); Means, Philip A., Fall of the Inca Empire and the Spanish Rule in Peru , 1530–1780 (New York: Gordian Press, 1971).\nhttp://go.galegroup.com/ps/i.do?&amp;id=GALE%7CCX3487400125&amp;v=2.1&amp;u=txshracd2487&amp;it=r&amp;p=GVRL&amp;sw=w\n\n \n','','','inherit','open','open','','1198-revision','','','2011-05-02 21:17:26','2011-05-03 03:17:26','',1198,'http://jeanatacc.com/2011/?p=1199',0,'revision','',0),(1200,23,'2011-05-02 21:18:14','2011-05-03 03:18:14','Fellow Americans , we are gathered again for the last time.  Thank you all for your patience and understanding.  I want to have it documented that the year is 2100 A.D. The earth has been uninhabitable for several years. This will be our last gathering to decide what items deserve to be preserved and serve as inspiration for our children. My final choice for preservation in the future will be Hernan Cortes’ , Letters From Mexico .\r\n\r\nHernan Cortes’ was an example of a conquistador. A conquistador is an explorer. Many Spaniards in the fifteenth century were at the leading edge of exploration.  Hernan Cortes’ , Letters From Mexico , should be preserved because it represents the change from Old World to New World. \r\n\r\n Hernan Cortes’ was alive from 1485-1547. Letters from Mexico is a personal account of one man’s journey from Spain to Mexico. “Cortes’ was born in Medellin , Spain , to a family of lesser nobility. He went to Hispaniola and later to Cuba. He became magistrate of the second Spanish town founded on the island of Cuba. In 1519 he was elected captain of the third expedition to the mainland , which he partly funded. He executed a successful strategy of allying with some indigenous people against others. He used a native woman, Dona Marina, as an interpreter, she would later bear Cortes’ a son. After Cortes’ overthrew the Aztec Empire, he was awarded the title of Marquis del Valle de Oaxaca. Cortes returned to Spain in 1541 where he died six years later. Cortes grew up a pale, sickly child. He studied Law and Latin at Spain ’s great center of learning, the University of Salamanca . Cortes’ went on an expedition to Cuba  to conquer it in 1511 after recovering from syphilis. The Governor of Cuba was so impressed with Cortes’ that he secured a high political position for him in the colony. Cortes’ also became romantically involved with Catalina Xuarez , the sister-in-law of Governor Velazquez. Cortes’ had 11 ships, 500 men, 13 horses and a small number of cannons , he landed in the Yucatan Peninsula in Mayan territory. “ (Fitch)\r\n\r\n“Conquistadors sought wealth and fortune in the new world. Cortes was equipped with gunpowder and muskets. 600 soldiers, fewer than 20 horses, a 75 day siege, others factors contributed to Cortes’ victory including religious prophecy ( that Quetzalcoatl would return as a bearded white man).Cortes’ had support from rebellious aztecs , and an outbreak of smallpox among the aztecs helped Cortes win. Mexican gold and Peruvian silver weren’t the only sources of wealth for the conquerors, the Spanish soon turned to the ruthless exploitation of the native populations, enslaving them for use as miners and field laborers. When Cortes arrived , mexicos population was 25 million, by 1600 it had declined to 1 million.” (Fiero)\r\n\r\n“Warfare among the Spaniards\' opponents was governed by different rules. Aztec and Inca warriors often engaged in preliminary rituals, in which fighting was preceded by confronting the opponent face-to-face unarmed. The Aztec government was an elective monarchy. (Prescott)  The Aztecs recognized the existence of a supreme Creator and Lord of the Universe.  (Prescott)  “Montezuma is reported to have said to his messengers \" Our Lord Quetzalcoatl has arrived, go and receive him and listen to what he says with great attention, see to it that you do not forget anything that he may say, you see that these jewels that your are presenting to him  on my behalf, are all the priestly ornaments that belong to him. \" ( Castillo )\r\n“When Pizarro captured the Inca emperor and massacred his elite guard, which had served him well enough in battles against other American tribes, they were essentially unarmed, anticipating that the actual battle would take place later in the day.”(Means)\r\n\r\nSpanish conquistadors wrote the oldest history we have in America. In 1520 Cortes’ conquered the Aztecs.  The Aztec and Inca civilizations did not submit willingly to Spanish domination, and both cultures fiercely resisted the invaders. (Means) The Mexican temples - teocallis, \" houses of God\" were very numerous. (Prescott) Human sacrifices were adopted by the Aztecs early in the fourteenth century . (Prescott) The Mexicans mined the minerals of silver, lead, copper, gold, iron, obsidian- they used this for knives swords and razors (Prescott ) \r\n\r\n One of the most important factors in the triumph of Cortes and Pizarro was probably disease .  By some estimates, 90 percent of the population of the Americas died from diseases that Europeans often experienced as resistant carriers. “The Spaniards also had a tactical advantage. Europeans of the 1500s immediately charged upon enemies with swords drawn once they approached the field of battle. Warfare among the Spaniards\' opponents was governed by different rules. Aztec and Inca warriors often engaged in preliminary rituals, in which fighting was preceded by confronting the opponent face-to-face unarmed. When Pizarro captured the Inca emperor and massacred his elite guard, which had served him well enough in battles against other American tribes, they were essentially unarmed, anticipating that the actual battle would take place later in the day. “ (Means)  “The main purpose of the invasion, to acquire American gold and silver, was so successful that Spain became the dominant political and military power in the world for more than a century, seriously affecting the political situation in Europe .” (Means)  The Spaniards believed language and evangelization were the keys to making the natives  “ Spanish “  (Fitch )\r\n\r\n“ The resulting booty,  brought him unprecedented renown. For years he was a celebrity in Europe and a major power in the New World. Whereas in the early 1520\'s Cortes was viewed in Spain as a glorious instrument of imperial expansion, by the late 1530\'s and early 1540\'s he and other powerful New World conquistadores seemed instead to be agents of fragmentation of the empire. Their incredible wealth, influence over large and unruly followings, and geographical distance from the empire\'s seat in Spain threatened to dissolve the hold of the emperor and his government over the far-flung realm.”  ( Flint )\r\n\r\nFor those in the audience that are Mexican food lovers, here’s a bit of history , “  Avocados got their name from the Spanish explorers. They couldn\'t pronounce the Nauhuatl (Aztec) word for the fruit, ahuacatl, (meaning \"testicle,\" because of its shape.)  The Spanish called the fruit aguacate, leading to the guacamole we know today. “  The Spanish conquistadors also discovered a unique use for the avocado seed. The seed yields a milky liquid that becomes red when exposed to air. The Spaniards found they could use this reddish brown or even blackish indelible liquid as ink to be used on documents. Some of these documents are still in existence today. “(http://www.coyotetale.net/cooking/ahuacatl.php)\r\n\r\n“Tequila was first produced in the 16th century near the location of the city of Tequila, which was not officially established until 1656. The Aztec people had previously made a fermented beverage from the agave plant, which they called octli (later, and more popularly called pulque), long before the Spanish arrived in 1521. When the Spanish conquistadors ran out of their own brandy, they began to distill agave to produce North America\'s first indigenous distilled spirit.”      http://en.wikipedia.org/wiki/Tequila  \r\n\r\nCortes’, Letters From Mexico, is typical of this era because there were many conquistadors who were sent to explore all over the globe. It was just ironic that he was sent to Mexico where he became rich and famous by being mistaken for the Mexican God   Quetzalcoatl. He was sickly and weak as a youth as well as being pale. The Mexicans were all heavy and muscular. Cortes’ had to stick out like a sore thumb in that crowd.\r\nCortes’ , Letters From Mexico,  is unusual in that it is a first person account of an entire take over of a country . There had been letters written by prior explorers. There had been awards, promotions and ceremonies for many before Cortes’. What made this unique was that it was a day to day journal of his and his fellow explorers’ activities.\r\n\r\nIt was thought to have much embellishment due to the fact that Cortes’ was not very popular upon his departure for Mexico. His going into great detail about how fabulous and grand and wonderful his feats became would shed light onto his need for becoming a celebrity in his time. It was a self-fulfilling prophecy. \r\nLetters from Mexico was adored and translated and reviewed and studied by many generations that followed. It became part of the New World history as we know it today. After several centuries , other conquistadors writings came to be, and his was compared in a different light after that took place. He was not so revered and adored. He was looked at as a self-absorbed braggert. \r\n\r\n“Cortes’ contemporary would have been Bernal Diaz Del Castillo. Bernal Diaz Del Castillo was born in the very noble, famous and celebrated town of Medina del Campo in 1492. Bernal made up his mind to go to New Spain in 1517 when he was twenty-four years old. Bernal\'s comrades called him ( el galan ) \" the elegant\"\r\nVelasquez organized a third expedition and appointed Cortes\' to command it.\r\nBernal again enlisted as he was deeply in debt at this time.\r\nBernal went on expeditions 1517-1519 to Havana, Florida, Gran Cairo Yucatan, Jaruco, Cozumel, Isla Blanca, Isla Verde, Cuba, Trinidad, Tabasco” (Castillo) \r\n\r\nI would say the main difference between Cortes’ and Castillo is that Cortes’ writings were critiqued much more heavily. When Castillo wrote, he was not to have thought to have had any sort of political agenda behind what he wrote.  \r\n\r\nCortes’ story was the classic David and Goliath. Good versus Evil episode all over again.  Cortes’ could be thought of as the small town, noone kid, who made it big, famous and rich. Letters From Mexico should be preserved permanently for our children to see how the transformation took place between two totally different civilizations and how it was documented as the process took place. It’s the Old World becomes New World on paper right in front of us. \r\n\r\n\r\nSources Cited :\r\n\r\nFiero, Gloria K. The Humanistic Tradition. 6thth ed. New York, New York: McGraw Hill, 2011. 109-14. Print.. \r\n\r\nCastillo, Bernard Diaz Del. The Discovery and Conquest of Mexico. London, England: Percy, Lund, Humphries &amp; Co. Ltd., 1928. Print. \r\n\r\nPrescott, William H. The History of the Conquest of Mexico. Chicago, Illinois: The University of Chicago Press, 1985. Print. \r\n\r\nFlint, Richard, and Shirley C. Flint. Documents of the Coronado Expedition , 1539-1542. Dallas, Texas: Southern Methodist University Press, 2005. Print. \r\n\r\n:Encyclopedia of Invasions and Conquests: From Ancient Times to the Present. Ed. Paul Davis. 2nd ed. Millerton , NY : Grey House Publishing, 2006. p189-191 \r\n\r\nWestern Hemisphere , Spanish Occupation of.\" Encyclopedia of Invasions and Conquests: From Ancient Times to the Present. Ed. Paul Davis. 2nd ed. Millerton , NY : Grey House Publishing, 2006. 189-191. Gale Virtual Reference Library. Web. 20 Apr. 2011  \r\n\r\nBerler, Beatrice. The Conquest of Mexico. San Antonio, Texas: Corona Publishing Company, 1988. Print.\r\n\r\nLevy, Buddy. Conquistador. New York, New York: Bantam Books, 2008. Print.\r\nDiaz del Castillo, Bernal, The Discovery and Conquest of Mexico (London: Routledge, 1928); Liss, Peggy K., Mexico under Spain , 1521–1556 (Chicago: University of Chicago Press, 1975); Means, Philip A., Fall of the Inca Empire and the Spanish Rule in Peru , 1530–1780 (New York: Gordian Press, 1971).\r\nhttp://go.galegroup.com/ps/i.do?&amp;id=GALE%7CCX3487400125&amp;v=2.1&amp;u=txshracd2487&amp;it=r&amp;p=GVRL&amp;sw=w\r\n\r\n \r\n','','','inherit','open','open','','1198-revision-2','','','2011-05-02 21:18:14','2011-05-03 03:18:14','',1198,'http://jeanatacc.com/2011/?p=1200',0,'revision','',0),(1201,23,'2011-05-02 21:18:38','2011-05-03 03:18:38','Fellow Americans , we are gathered again for the last time.  Thank you all for your patience and understanding.  I want to have it documented that the year is 2100 A.D. The earth has been uninhabitable for several years. This will be our last gathering to decide what items deserve to be preserved and serve as inspiration for our children. My final choice for preservation in the future will be Hernan Cortes’ , Letters From Mexico .\r\n\r\nHernan Cortes’ was an example of a conquistador. A conquistador is an explorer. Many Spaniards in the fifteenth century were at the leading edge of exploration.  Hernan Cortes’ , Letters From Mexico , should be preserved because it represents the change from Old World to New World. \r\n\r\n Hernan Cortes’ was alive from 1485-1547. Letters from Mexico is a personal account of one man’s journey from Spain to Mexico. “Cortes’ was born in Medellin , Spain , to a family of lesser nobility. He went to Hispaniola and later to Cuba. He became magistrate of the second Spanish town founded on the island of Cuba. In 1519 he was elected captain of the third expedition to the mainland , which he partly funded. He executed a successful strategy of allying with some indigenous people against others. He used a native woman, Dona Marina, as an interpreter, she would later bear Cortes’ a son. After Cortes’ overthrew the Aztec Empire, he was awarded the title of Marquis del Valle de Oaxaca. Cortes returned to Spain in 1541 where he died six years later. Cortes grew up a pale, sickly child. He studied Law and Latin at Spain ’s great center of learning, the University of Salamanca . Cortes’ went on an expedition to Cuba  to conquer it in 1511 after recovering from syphilis. The Governor of Cuba was so impressed with Cortes’ that he secured a high political position for him in the colony. Cortes’ also became romantically involved with Catalina Xuarez , the sister-in-law of Governor Velazquez. Cortes’ had 11 ships, 500 men, 13 horses and a small number of cannons , he landed in the Yucatan Peninsula in Mayan territory. “ (Fitch)\r\n\r\n“Conquistadors sought wealth and fortune in the new world. Cortes was equipped with gunpowder and muskets. 600 soldiers, fewer than 20 horses, a 75 day siege, others factors contributed to Cortes’ victory including religious prophecy ( that Quetzalcoatl would return as a bearded white man).Cortes’ had support from rebellious aztecs , and an outbreak of smallpox among the aztecs helped Cortes win. Mexican gold and Peruvian silver weren’t the only sources of wealth for the conquerors, the Spanish soon turned to the ruthless exploitation of the native populations, enslaving them for use as miners and field laborers. When Cortes arrived , mexicos population was 25 million, by 1600 it had declined to 1 million.” (Fiero)\r\n\r\n“Warfare among the Spaniards\' opponents was governed by different rules. Aztec and Inca warriors often engaged in preliminary rituals, in which fighting was preceded by confronting the opponent face-to-face unarmed. The Aztec government was an elective monarchy. (Prescott)  The Aztecs recognized the existence of a supreme Creator and Lord of the Universe.  (Prescott)  “Montezuma is reported to have said to his messengers \" Our Lord Quetzalcoatl has arrived, go and receive him and listen to what he says with great attention, see to it that you do not forget anything that he may say, you see that these jewels that your are presenting to him  on my behalf, are all the priestly ornaments that belong to him. \" ( Castillo )\r\n“When Pizarro captured the Inca emperor and massacred his elite guard, which had served him well enough in battles against other American tribes, they were essentially unarmed, anticipating that the actual battle would take place later in the day.”(Means)\r\n\r\nSpanish conquistadors wrote the oldest history we have in America. In 1520 Cortes’ conquered the Aztecs.  The Aztec and Inca civilizations did not submit willingly to Spanish domination, and both cultures fiercely resisted the invaders. (Means) The Mexican temples - teocallis, \" houses of God\" were very numerous. (Prescott) Human sacrifices were adopted by the Aztecs early in the fourteenth century . (Prescott) The Mexicans mined the minerals of silver, lead, copper, gold, iron, obsidian- they used this for knives swords and razors (Prescott ) \r\n\r\n One of the most important factors in the triumph of Cortes and Pizarro was probably disease .  By some estimates, 90 percent of the population of the Americas died from diseases that Europeans often experienced as resistant carriers. “The Spaniards also had a tactical advantage. Europeans of the 1500s immediately charged upon enemies with swords drawn once they approached the field of battle. Warfare among the Spaniards\' opponents was governed by different rules. Aztec and Inca warriors often engaged in preliminary rituals, in which fighting was preceded by confronting the opponent face-to-face unarmed. When Pizarro captured the Inca emperor and massacred his elite guard, which had served him well enough in battles against other American tribes, they were essentially unarmed, anticipating that the actual battle would take place later in the day. “ (Means)  “The main purpose of the invasion, to acquire American gold and silver, was so successful that Spain became the dominant political and military power in the world for more than a century, seriously affecting the political situation in Europe .” (Means)  The Spaniards believed language and evangelization were the keys to making the natives  “ Spanish “  (Fitch )\r\n\r\n“ The resulting booty,  brought him unprecedented renown. For years he was a celebrity in Europe and a major power in the New World. Whereas in the early 1520\'s Cortes was viewed in Spain as a glorious instrument of imperial expansion, by the late 1530\'s and early 1540\'s he and other powerful New World conquistadores seemed instead to be agents of fragmentation of the empire. Their incredible wealth, influence over large and unruly followings, and geographical distance from the empire\'s seat in Spain threatened to dissolve the hold of the emperor and his government over the far-flung realm.”  ( Flint )\r\n\r\nFor those in the audience that are Mexican food lovers, here’s a bit of history , “  Avocados got their name from the Spanish explorers. They couldn\'t pronounce the Nauhuatl (Aztec) word for the fruit, ahuacatl, (meaning \"testicle,\" because of its shape.)  The Spanish called the fruit aguacate, leading to the guacamole we know today. “  The Spanish conquistadors also discovered a unique use for the avocado seed. The seed yields a milky liquid that becomes red when exposed to air. The Spaniards found they could use this reddish brown or even blackish indelible liquid as ink to be used on documents. Some of these documents are still in existence today. “(http://www.coyotetale.net/cooking/ahuacatl.php)\r\n\r\n“Tequila was first produced in the 16th century near the location of the city of Tequila, which was not officially established until 1656. The Aztec people had previously made a fermented beverage from the agave plant, which they called octli (later, and more popularly called pulque), long before the Spanish arrived in 1521. When the Spanish conquistadors ran out of their own brandy, they began to distill agave to produce North America\'s first indigenous distilled spirit.”      http://en.wikipedia.org/wiki/Tequila  \r\n\r\nCortes’, Letters From Mexico, is typical of this era because there were many conquistadors who were sent to explore all over the globe. It was just ironic that he was sent to Mexico where he became rich and famous by being mistaken for the Mexican God   Quetzalcoatl. He was sickly and weak as a youth as well as being pale. The Mexicans were all heavy and muscular. Cortes’ had to stick out like a sore thumb in that crowd.\r\nCortes’ , Letters From Mexico,  is unusual in that it is a first person account of an entire take over of a country . There had been letters written by prior explorers. There had been awards, promotions and ceremonies for many before Cortes’. What made this unique was that it was a day to day journal of his and his fellow explorers’ activities.\r\n\r\nIt was thought to have much embellishment due to the fact that Cortes’ was not very popular upon his departure for Mexico. His going into great detail about how fabulous and grand and wonderful his feats became would shed light onto his need for becoming a celebrity in his time. It was a self-fulfilling prophecy. \r\nLetters from Mexico was adored and translated and reviewed and studied by many generations that followed. It became part of the New World history as we know it today. After several centuries , other conquistadors writings came to be, and his was compared in a different light after that took place. He was not so revered and adored. He was looked at as a self-absorbed braggert. \r\n\r\n“Cortes’ contemporary would have been Bernal Diaz Del Castillo. Bernal Diaz Del Castillo was born in the very noble, famous and celebrated town of Medina del Campo in 1492. Bernal made up his mind to go to New Spain in 1517 when he was twenty-four years old. Bernal\'s comrades called him ( el galan ) \" the elegant\"\r\nVelasquez organized a third expedition and appointed Cortes\' to command it.\r\nBernal again enlisted as he was deeply in debt at this time.\r\nBernal went on expeditions 1517-1519 to Havana, Florida, Gran Cairo Yucatan, Jaruco, Cozumel, Isla Blanca, Isla Verde, Cuba, Trinidad, Tabasco” (Castillo) \r\n\r\nI would say the main difference between Cortes’ and Castillo is that Cortes’ writings were critiqued much more heavily. When Castillo wrote, he was not to have thought to have had any sort of political agenda behind what he wrote.  \r\n\r\nCortes’ story was the classic David and Goliath. Good versus Evil episode all over again.  Cortes’ could be thought of as the small town, noone kid, who made it big, famous and rich. Letters From Mexico should be preserved permanently for our children to see how the transformation took place between two totally different civilizations and how it was documented as the process took place. It’s the Old World becomes New World on paper right in front of us. \r\n\r\n\r\nSources Cited :\r\n\r\nFiero, Gloria K. The Humanistic Tradition. 6thth ed. New York, New York: McGraw Hill, 2011. 109-14. Print.. \r\n\r\nCastillo, Bernard Diaz Del. The Discovery and Conquest of Mexico. London, England: Percy, Lund, Humphries &amp; Co. Ltd., 1928. Print. \r\n\r\nPrescott, William H. The History of the Conquest of Mexico. Chicago, Illinois: The University of Chicago Press, 1985. Print. \r\n\r\nFlint, Richard, and Shirley C. Flint. Documents of the Coronado Expedition , 1539-1542. Dallas, Texas: Southern Methodist University Press, 2005. Print. \r\n\r\n:Encyclopedia of Invasions and Conquests: From Ancient Times to the Present. Ed. Paul Davis. 2nd ed. Millerton , NY : Grey House Publishing, 2006. p189-191 \r\n\r\nWestern Hemisphere , Spanish Occupation of.\" Encyclopedia of Invasions and Conquests: From Ancient Times to the Present. Ed. Paul Davis. 2nd ed. Millerton , NY : Grey House Publishing, 2006. 189-191. Gale Virtual Reference Library. Web. 20 Apr. 2011  \r\n\r\nBerler, Beatrice. The Conquest of Mexico. San Antonio, Texas: Corona Publishing Company, 1988. Print.\r\n\r\nLevy, Buddy. Conquistador. New York, New York: Bantam Books, 2008. Print.\r\nDiaz del Castillo, Bernal, The Discovery and Conquest of Mexico (London: Routledge, 1928); Liss, Peggy K., Mexico under Spain , 1521–1556 (Chicago: University of Chicago Press, 1975); Means, Philip A., Fall of the Inca Empire and the Spanish Rule in Peru , 1530–1780 (New York: Gordian Press, 1971).\r\nhttp://go.galegroup.com/ps/i.do?&amp;id=GALE%7CCX3487400125&amp;v=2.1&amp;u=txshracd2487&amp;it=r&amp;p=GVRL&amp;sw=w\r\n\r\n \r\n','','','inherit','open','open','','1198-revision-3','','','2011-05-02 21:18:38','2011-05-03 03:18:38','',1198,'http://jeanatacc.com/2011/?p=1201',0,'revision','',0),(1202,23,'2011-05-02 21:19:59','2011-05-03 03:19:59','\r\n                                <strong>HERNAN CORTES\',  LETTERS FROM MEXICO</strong>\r\n\r\n\r\n\r\nFellow Americans , we are gathered again for the last time.  Thank you all for your patience and understanding.  I want to have it documented that the year is 2100 A.D. The earth has been uninhabitable for several years. This will be our last gathering to decide what items deserve to be preserved and serve as inspiration for our children. My final choice for preservation in the future will be Hernan Cortes’ , Letters From Mexico .\r\n\r\nHernan Cortes’ was an example of a conquistador. A conquistador is an explorer. Many Spaniards in the fifteenth century were at the leading edge of exploration.  Hernan Cortes’ , Letters From Mexico , should be preserved because it represents the change from Old World to New World. \r\n\r\n Hernan Cortes’ was alive from 1485-1547. Letters from Mexico is a personal account of one man’s journey from Spain to Mexico. “Cortes’ was born in Medellin , Spain , to a family of lesser nobility. He went to Hispaniola and later to Cuba. He became magistrate of the second Spanish town founded on the island of Cuba. In 1519 he was elected captain of the third expedition to the mainland , which he partly funded. He executed a successful strategy of allying with some indigenous people against others. He used a native woman, Dona Marina, as an interpreter, she would later bear Cortes’ a son. After Cortes’ overthrew the Aztec Empire, he was awarded the title of Marquis del Valle de Oaxaca. Cortes returned to Spain in 1541 where he died six years later. Cortes grew up a pale, sickly child. He studied Law and Latin at Spain ’s great center of learning, the University of Salamanca . Cortes’ went on an expedition to Cuba  to conquer it in 1511 after recovering from syphilis. The Governor of Cuba was so impressed with Cortes’ that he secured a high political position for him in the colony. Cortes’ also became romantically involved with Catalina Xuarez , the sister-in-law of Governor Velazquez. Cortes’ had 11 ships, 500 men, 13 horses and a small number of cannons , he landed in the Yucatan Peninsula in Mayan territory. “ (Fitch)\r\n\r\n“Conquistadors sought wealth and fortune in the new world. Cortes was equipped with gunpowder and muskets. 600 soldiers, fewer than 20 horses, a 75 day siege, others factors contributed to Cortes’ victory including religious prophecy ( that Quetzalcoatl would return as a bearded white man).Cortes’ had support from rebellious aztecs , and an outbreak of smallpox among the aztecs helped Cortes win. Mexican gold and Peruvian silver weren’t the only sources of wealth for the conquerors, the Spanish soon turned to the ruthless exploitation of the native populations, enslaving them for use as miners and field laborers. When Cortes arrived , mexicos population was 25 million, by 1600 it had declined to 1 million.” (Fiero)\r\n\r\n“Warfare among the Spaniards\' opponents was governed by different rules. Aztec and Inca warriors often engaged in preliminary rituals, in which fighting was preceded by confronting the opponent face-to-face unarmed. The Aztec government was an elective monarchy. (Prescott)  The Aztecs recognized the existence of a supreme Creator and Lord of the Universe.  (Prescott)  “Montezuma is reported to have said to his messengers \" Our Lord Quetzalcoatl has arrived, go and receive him and listen to what he says with great attention, see to it that you do not forget anything that he may say, you see that these jewels that your are presenting to him  on my behalf, are all the priestly ornaments that belong to him. \" ( Castillo )\r\n“When Pizarro captured the Inca emperor and massacred his elite guard, which had served him well enough in battles against other American tribes, they were essentially unarmed, anticipating that the actual battle would take place later in the day.”(Means)\r\n\r\nSpanish conquistadors wrote the oldest history we have in America. In 1520 Cortes’ conquered the Aztecs.  The Aztec and Inca civilizations did not submit willingly to Spanish domination, and both cultures fiercely resisted the invaders. (Means) The Mexican temples - teocallis, \" houses of God\" were very numerous. (Prescott) Human sacrifices were adopted by the Aztecs early in the fourteenth century . (Prescott) The Mexicans mined the minerals of silver, lead, copper, gold, iron, obsidian- they used this for knives swords and razors (Prescott ) \r\n\r\n One of the most important factors in the triumph of Cortes and Pizarro was probably disease .  By some estimates, 90 percent of the population of the Americas died from diseases that Europeans often experienced as resistant carriers. “The Spaniards also had a tactical advantage. Europeans of the 1500s immediately charged upon enemies with swords drawn once they approached the field of battle. Warfare among the Spaniards\' opponents was governed by different rules. Aztec and Inca warriors often engaged in preliminary rituals, in which fighting was preceded by confronting the opponent face-to-face unarmed. When Pizarro captured the Inca emperor and massacred his elite guard, which had served him well enough in battles against other American tribes, they were essentially unarmed, anticipating that the actual battle would take place later in the day. “ (Means)  “The main purpose of the invasion, to acquire American gold and silver, was so successful that Spain became the dominant political and military power in the world for more than a century, seriously affecting the political situation in Europe .” (Means)  The Spaniards believed language and evangelization were the keys to making the natives  “ Spanish “  (Fitch )\r\n\r\n“ The resulting booty,  brought him unprecedented renown. For years he was a celebrity in Europe and a major power in the New World. Whereas in the early 1520\'s Cortes was viewed in Spain as a glorious instrument of imperial expansion, by the late 1530\'s and early 1540\'s he and other powerful New World conquistadores seemed instead to be agents of fragmentation of the empire. Their incredible wealth, influence over large and unruly followings, and geographical distance from the empire\'s seat in Spain threatened to dissolve the hold of the emperor and his government over the far-flung realm.”  ( Flint )\r\n\r\nFor those in the audience that are Mexican food lovers, here’s a bit of history , “  Avocados got their name from the Spanish explorers. They couldn\'t pronounce the Nauhuatl (Aztec) word for the fruit, ahuacatl, (meaning \"testicle,\" because of its shape.)  The Spanish called the fruit aguacate, leading to the guacamole we know today. “  The Spanish conquistadors also discovered a unique use for the avocado seed. The seed yields a milky liquid that becomes red when exposed to air. The Spaniards found they could use this reddish brown or even blackish indelible liquid as ink to be used on documents. Some of these documents are still in existence today. “(http://www.coyotetale.net/cooking/ahuacatl.php)\r\n\r\n“Tequila was first produced in the 16th century near the location of the city of Tequila, which was not officially established until 1656. The Aztec people had previously made a fermented beverage from the agave plant, which they called octli (later, and more popularly called pulque), long before the Spanish arrived in 1521. When the Spanish conquistadors ran out of their own brandy, they began to distill agave to produce North America\'s first indigenous distilled spirit.”      http://en.wikipedia.org/wiki/Tequila  \r\n\r\nCortes’, Letters From Mexico, is typical of this era because there were many conquistadors who were sent to explore all over the globe. It was just ironic that he was sent to Mexico where he became rich and famous by being mistaken for the Mexican God   Quetzalcoatl. He was sickly and weak as a youth as well as being pale. The Mexicans were all heavy and muscular. Cortes’ had to stick out like a sore thumb in that crowd.\r\nCortes’ , Letters From Mexico,  is unusual in that it is a first person account of an entire take over of a country . There had been letters written by prior explorers. There had been awards, promotions and ceremonies for many before Cortes’. What made this unique was that it was a day to day journal of his and his fellow explorers’ activities.\r\n\r\nIt was thought to have much embellishment due to the fact that Cortes’ was not very popular upon his departure for Mexico. His going into great detail about how fabulous and grand and wonderful his feats became would shed light onto his need for becoming a celebrity in his time. It was a self-fulfilling prophecy. \r\nLetters from Mexico was adored and translated and reviewed and studied by many generations that followed. It became part of the New World history as we know it today. After several centuries , other conquistadors writings came to be, and his was compared in a different light after that took place. He was not so revered and adored. He was looked at as a self-absorbed braggert. \r\n\r\n“Cortes’ contemporary would have been Bernal Diaz Del Castillo. Bernal Diaz Del Castillo was born in the very noble, famous and celebrated town of Medina del Campo in 1492. Bernal made up his mind to go to New Spain in 1517 when he was twenty-four years old. Bernal\'s comrades called him ( el galan ) \" the elegant\"\r\nVelasquez organized a third expedition and appointed Cortes\' to command it.\r\nBernal again enlisted as he was deeply in debt at this time.\r\nBernal went on expeditions 1517-1519 to Havana, Florida, Gran Cairo Yucatan, Jaruco, Cozumel, Isla Blanca, Isla Verde, Cuba, Trinidad, Tabasco” (Castillo) \r\n\r\nI would say the main difference between Cortes’ and Castillo is that Cortes’ writings were critiqued much more heavily. When Castillo wrote, he was not to have thought to have had any sort of political agenda behind what he wrote.  \r\n\r\nCortes’ story was the classic David and Goliath. Good versus Evil episode all over again.  Cortes’ could be thought of as the small town, noone kid, who made it big, famous and rich. Letters From Mexico should be preserved permanently for our children to see how the transformation took place between two totally different civilizations and how it was documented as the process took place. It’s the Old World becomes New World on paper right in front of us. \r\n\r\n\r\nSources Cited :\r\n\r\nFiero, Gloria K. The Humanistic Tradition. 6thth ed. New York, New York: McGraw Hill, 2011. 109-14. Print.. \r\n\r\nCastillo, Bernard Diaz Del. The Discovery and Conquest of Mexico. London, England: Percy, Lund, Humphries &amp; Co. Ltd., 1928. Print. \r\n\r\nPrescott, William H. The History of the Conquest of Mexico. Chicago, Illinois: The University of Chicago Press, 1985. Print. \r\n\r\nFlint, Richard, and Shirley C. Flint. Documents of the Coronado Expedition , 1539-1542. Dallas, Texas: Southern Methodist University Press, 2005. Print. \r\n\r\n:Encyclopedia of Invasions and Conquests: From Ancient Times to the Present. Ed. Paul Davis. 2nd ed. Millerton , NY : Grey House Publishing, 2006. p189-191 \r\n\r\nWestern Hemisphere , Spanish Occupation of.\" Encyclopedia of Invasions and Conquests: From Ancient Times to the Present. Ed. Paul Davis. 2nd ed. Millerton , NY : Grey House Publishing, 2006. 189-191. Gale Virtual Reference Library. Web. 20 Apr. 2011  \r\n\r\nBerler, Beatrice. The Conquest of Mexico. San Antonio, Texas: Corona Publishing Company, 1988. Print.\r\n\r\nLevy, Buddy. Conquistador. New York, New York: Bantam Books, 2008. Print.\r\nDiaz del Castillo, Bernal, The Discovery and Conquest of Mexico (London: Routledge, 1928); Liss, Peggy K., Mexico under Spain , 1521–1556 (Chicago: University of Chicago Press, 1975); Means, Philip A., Fall of the Inca Empire and the Spanish Rule in Peru , 1530–1780 (New York: Gordian Press, 1971).\r\nhttp://go.galegroup.com/ps/i.do?&amp;id=GALE%7CCX3487400125&amp;v=2.1&amp;u=txshracd2487&amp;it=r&amp;p=GVRL&amp;sw=w\r\n\r\n \r\n','','','inherit','open','open','','1198-revision-4','','','2011-05-02 21:19:59','2011-05-03 03:19:59','',1198,'http://jeanatacc.com/2011/?p=1202',0,'revision','',0),(1203,26,'2011-05-02 21:25:22','2011-05-03 03:25:22','[caption id=\"attachment_1204\" align=\"alignright\" width=\"199\" caption=\"Cave 20, Yungang \"]<a href=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/buddha.jpg\"><img class=\"size-medium wp-image-1204\" src=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/buddha-199x300.jpg\" alt=\"\" width=\"199\" height=\"300\" /></a>[/caption]\r\n\r\nThe final piece of art I would like to preserve in my time capsule is a Chinese sculpture. Cave 20 of the Yungang Caves is a massive stone sculpture carved in sandstone. It was created as a holy site of Buddhist pilgrimage. The size and attention to the astounding detail lend to this sculpture\'s beauty. I believe this masterpiece should be preserved for the future generation because it details the Chinese ideas of religion and is a monument to their faith.\r\n\r\nDuring the fifth century in China, many rich and influential members of this society ordered the commission of the arts. There have been suggestions that the 16-20 Yungang Caves had some political motives behind their commission. The mere size of these statues could symbolize a sense of imperial power. (howard)<!--more-->\r\n\r\nThis is considered a worship site of the Buddhist religion. Buddhism was founded by a mystic called Siddhartha Gautama, popularly renamed Buddha. The religion remains defined by\r\n\"the diverse acts and thinking of the followers of Buddha\"( bailey, 221)\r\nThese followers were to become known as the bodhisattvas. The basic fundamentals of the religion is transmigration, karma, meditation, enlightment and ultimately reaching nirvana. (bailey)\r\n\r\nCaves 16-20 are sometimes referred to as the Tanyao Five. This was in reference to the Monk Tanyao who oversaw their construction. They were commissioned by 3 sects of Northern Wei.  (huo) It is believed to be in memorial of former emperors. This was done because of ancestor worship established by Buddhist tradition. Cave 18-20 are the first to be built and their attached symbolism of the Buddhas are assumed to represent the Past, Present, and Future. (howard)\r\n\r\nCave 20 originally had three buddhas, two flanking the center statue. There were two representations of 2 smaller bodhisattvas. Unfortunately, due to the severe wear of the elements, only the center buddha and one of the bodhisattvas survived the ages. (howard) The faces have been partially restored but held to a non Chinese physiognomy. This was influenced by their predecessors of Dunhuang. (web art-arch.com) It is believe it was commissioned by Emperor Wengeng. The reason for this had been thought of as perhaps his act of atonement for the persecutions he had committed. (huo)\r\n\r\nCave 20 can be compared with the Dunghuang grottos. This is popularly known as The Caves ofthe Thousand Buddhas (Mogao Caves). It was an important stopping point along the Silk Road. (columbia) The patronage of these caves were merchants, local rulers and religious travelers. This was done to support the monastic community for over 1000 years. The reasons of why the caves were commissioned varied. Religious protection, giving thanks, and to earn religious merits are just a few.(asian art video)This site is known for it\'s painted murals and colored sculptures.(ziying)\r\n\r\nThough Cave 20 and the Dunhuang grottoes both are religious pilgrimage sites related to the Buddhist beliefs and traditions, there are a few differences. The Tanyao Five were commissioned for political reasons by political leaders, meanwhile the Dunhuang patronage scoped the entire community. Though it took a mere 64 years to complete the Tanyao Five, the works at Dunhuang continued on for about 1000 years. The main difference is size. Though Dunhuang has the many caves, Cave 20 stands out because of it\'s colossal size.\r\n\r\nBecause of the sites location on the famous Silk Road, these were trade routes that connected China with the West, these sites along the way helped spread Buddhism throughout China and the Western world. These were not merely just symbols of Buddhism, but had the responsibility to\r\n\"demonstrate China\'s import of foreign religions aesthetics as much as the wealth generated by its export of silk.\" (gardner)\r\n\r\nToday, the Yungang caves are still among the holiest of sites for Buddhist pilgrims. Frommer\'s tour book states that \"is the most significant site of Buddhist statuary in all of China.\"(frommer 298) The site is one of the best curated sites with regular daily tours. Though there are four hundred, ninety two caves, you will be able to see less than 10 of these magnificent caves on your two hour tour. (frommer)\r\nThis massive cave that is designated as a holy site, I believe, cannot have it\'s desired impression without a first hand experience. Though I don\'t connect with the religious aspect of this sculpture, I am totally in awe of this gigantic masterpiece. I believe that future generations can take from this sculpture the human\'s capabilities of artistic creation when it\'s fueled by faith.\r\n\r\n&nbsp;\r\n\r\n\"Dunhuang.\" Columbia Electronic Encyclopedia, 6th Edition (2010): 1. Middle Search Plus. EBSCO. Web. 2 May 2011.\r\n\r\nHoward, Angela Falco. Chinese Sculpture. New Haven: Yale UP, 2006. Print.\r\n\r\nBailey, Lee Worth., and Emily Taitz. Introduction to the World\'s Major Religions. Westport, CT: Greenwood, 2006. Print.\r\n\r\nZIYING. \"Yungang’s Treasure.\" :: Buddhist Travel ::. 12 Mar. 2008. Web. 02 May 2011.\r\nhttp://www.buddhistravel.com/index.php?id=66,661,0,0,1,0&gt;\r\n\r\n\"Yungang Grottoes, Datong.\" Art History Timelines, Resources, and Images. June 2009. Web. 02 May 2011. &lt;http://www.art-and-archaeology.com/china/datong/yg02.html&gt;.\r\n\r\nGardner, Helen, La Croix, Horst. De, and Richard G. Tansey. Gardner\'s Art through the Ages. New York: Harcourt Brace Jovanovich, 1980. Print.\r\n\r\nChinese Buddhist Cave Shrine. Asian Art Museum, 2009. Web. &lt;http://www.youtube.com/watch?v=UH3X1H6pYjY&amp;feature=player_embedded&gt;.\r\n\r\nHuo, Jianying. \"Yungang Grottoes and Buddhist Restoration.\" China Today 56.6 (2007): 66-70. Academic Search Complete. EBSCO. Web. 2 May 2011.','Yungang Caves-Buddha-Cave 20','','publish','open','open','','yungang-caves-buddha-cave-20','','','2011-05-04 11:34:56','2011-05-04 17:34:56','',0,'http://jeanatacc.com/2011/?p=1203',0,'post','',10),(1204,26,'2011-05-02 21:21:45','2011-05-03 03:21:45','','cave 20','Cave 20, Yungang ','inherit','open','open','','buddha','','','2011-05-02 21:21:45','2011-05-03 03:21:45','',1203,'http://jeanatacc.com/2011/wp-content/uploads/2011/05/buddha.jpg',0,'attachment','image/jpeg',0),(1205,23,'2011-05-02 21:21:20','2011-05-03 03:21:20','                                <strong>HERNAN CORTES\',  LETTERS FROM MEXICO</strong>\r\n\r\n\r\n\r\nFellow Americans , we are gathered again for the last time.  Thank you all for your patience and understanding.  I want to have it documented that the year is 2100 A.D. The earth has been uninhabitable for several years. This will be our last gathering to decide what items deserve to be preserved and serve as inspiration for our children. My final choice for preservation in the future will be Hernan Cortes’ , Letters From Mexico .\r\n\r\nHernan Cortes’ was an example of a conquistador. A conquistador is an explorer. Many Spaniards in the fifteenth century were at the leading edge of exploration.  Hernan Cortes’ , Letters From Mexico , should be preserved because it represents the change from Old World to New World. \r\n\r\n Hernan Cortes’ was alive from 1485-1547. Letters from Mexico is a personal account of one man’s journey from Spain to Mexico. “Cortes’ was born in Medellin , Spain , to a family of lesser nobility. He went to Hispaniola and later to Cuba. He became magistrate of the second Spanish town founded on the island of Cuba. In 1519 he was elected captain of the third expedition to the mainland , which he partly funded. He executed a successful strategy of allying with some indigenous people against others. He used a native woman, Dona Marina, as an interpreter, she would later bear Cortes’ a son. After Cortes’ overthrew the Aztec Empire, he was awarded the title of Marquis del Valle de Oaxaca. Cortes returned to Spain in 1541 where he died six years later. Cortes grew up a pale, sickly child. He studied Law and Latin at Spain ’s great center of learning, the University of Salamanca . Cortes’ went on an expedition to Cuba  to conquer it in 1511 after recovering from syphilis. The Governor of Cuba was so impressed with Cortes’ that he secured a high political position for him in the colony. Cortes’ also became romantically involved with Catalina Xuarez , the sister-in-law of Governor Velazquez. Cortes’ had 11 ships, 500 men, 13 horses and a small number of cannons , he landed in the Yucatan Peninsula in Mayan territory. “ (Fitch)\r\n\r\n“Conquistadors sought wealth and fortune in the new world. Cortes was equipped with gunpowder and muskets. 600 soldiers, fewer than 20 horses, a 75 day siege, others factors contributed to Cortes’ victory including religious prophecy ( that Quetzalcoatl would return as a bearded white man).Cortes’ had support from rebellious aztecs , and an outbreak of smallpox among the aztecs helped Cortes win. Mexican gold and Peruvian silver weren’t the only sources of wealth for the conquerors, the Spanish soon turned to the ruthless exploitation of the native populations, enslaving them for use as miners and field laborers. When Cortes arrived , mexicos population was 25 million, by 1600 it had declined to 1 million.” (Fiero)\r\n\r\n“Warfare among the Spaniards\' opponents was governed by different rules. Aztec and Inca warriors often engaged in preliminary rituals, in which fighting was preceded by confronting the opponent face-to-face unarmed. The Aztec government was an elective monarchy. (Prescott)  The Aztecs recognized the existence of a supreme Creator and Lord of the Universe.  (Prescott)  “Montezuma is reported to have said to his messengers \" Our Lord Quetzalcoatl has arrived, go and receive him and listen to what he says with great attention, see to it that you do not forget anything that he may say, you see that these jewels that your are presenting to him  on my behalf, are all the priestly ornaments that belong to him. \" ( Castillo )\r\n“When Pizarro captured the Inca emperor and massacred his elite guard, which had served him well enough in battles against other American tribes, they were essentially unarmed, anticipating that the actual battle would take place later in the day.”(Means)\r\n\r\nSpanish conquistadors wrote the oldest history we have in America. In 1520 Cortes’ conquered the Aztecs.  The Aztec and Inca civilizations did not submit willingly to Spanish domination, and both cultures fiercely resisted the invaders. (Means) The Mexican temples - teocallis, \" houses of God\" were very numerous. (Prescott) Human sacrifices were adopted by the Aztecs early in the fourteenth century . (Prescott) The Mexicans mined the minerals of silver, lead, copper, gold, iron, obsidian- they used this for knives swords and razors (Prescott ) \r\n\r\n One of the most important factors in the triumph of Cortes and Pizarro was probably disease .  By some estimates, 90 percent of the population of the Americas died from diseases that Europeans often experienced as resistant carriers. “The Spaniards also had a tactical advantage. Europeans of the 1500s immediately charged upon enemies with swords drawn once they approached the field of battle. Warfare among the Spaniards\' opponents was governed by different rules. Aztec and Inca warriors often engaged in preliminary rituals, in which fighting was preceded by confronting the opponent face-to-face unarmed. When Pizarro captured the Inca emperor and massacred his elite guard, which had served him well enough in battles against other American tribes, they were essentially unarmed, anticipating that the actual battle would take place later in the day. “ (Means)  “The main purpose of the invasion, to acquire American gold and silver, was so successful that Spain became the dominant political and military power in the world for more than a century, seriously affecting the political situation in Europe .” (Means)  The Spaniards believed language and evangelization were the keys to making the natives  “ Spanish “  (Fitch )\r\n\r\n“ The resulting booty,  brought him unprecedented renown. For years he was a celebrity in Europe and a major power in the New World. Whereas in the early 1520\'s Cortes was viewed in Spain as a glorious instrument of imperial expansion, by the late 1530\'s and early 1540\'s he and other powerful New World conquistadores seemed instead to be agents of fragmentation of the empire. Their incredible wealth, influence over large and unruly followings, and geographical distance from the empire\'s seat in Spain threatened to dissolve the hold of the emperor and his government over the far-flung realm.”  ( Flint )\r\n\r\nFor those in the audience that are Mexican food lovers, here’s a bit of history , “  Avocados got their name from the Spanish explorers. They couldn\'t pronounce the Nauhuatl (Aztec) word for the fruit, ahuacatl, (meaning \"testicle,\" because of its shape.)  The Spanish called the fruit aguacate, leading to the guacamole we know today. “  The Spanish conquistadors also discovered a unique use for the avocado seed. The seed yields a milky liquid that becomes red when exposed to air. The Spaniards found they could use this reddish brown or even blackish indelible liquid as ink to be used on documents. Some of these documents are still in existence today. “(http://www.coyotetale.net/cooking/ahuacatl.php)\r\n\r\n“Tequila was first produced in the 16th century near the location of the city of Tequila, which was not officially established until 1656. The Aztec people had previously made a fermented beverage from the agave plant, which they called octli (later, and more popularly called pulque), long before the Spanish arrived in 1521. When the Spanish conquistadors ran out of their own brandy, they began to distill agave to produce North America\'s first indigenous distilled spirit.”      http://en.wikipedia.org/wiki/Tequila  \r\n\r\nCortes’, Letters From Mexico, is typical of this era because there were many conquistadors who were sent to explore all over the globe. It was just ironic that he was sent to Mexico where he became rich and famous by being mistaken for the Mexican God   Quetzalcoatl. He was sickly and weak as a youth as well as being pale. The Mexicans were all heavy and muscular. Cortes’ had to stick out like a sore thumb in that crowd.\r\nCortes’ , Letters From Mexico,  is unusual in that it is a first person account of an entire take over of a country . There had been letters written by prior explorers. There had been awards, promotions and ceremonies for many before Cortes’. What made this unique was that it was a day to day journal of his and his fellow explorers’ activities.\r\n\r\nIt was thought to have much embellishment due to the fact that Cortes’ was not very popular upon his departure for Mexico. His going into great detail about how fabulous and grand and wonderful his feats became would shed light onto his need for becoming a celebrity in his time. It was a self-fulfilling prophecy. \r\nLetters from Mexico was adored and translated and reviewed and studied by many generations that followed. It became part of the New World history as we know it today. After several centuries , other conquistadors writings came to be, and his was compared in a different light after that took place. He was not so revered and adored. He was looked at as a self-absorbed braggert. \r\n\r\n“Cortes’ contemporary would have been Bernal Diaz Del Castillo. Bernal Diaz Del Castillo was born in the very noble, famous and celebrated town of Medina del Campo in 1492. Bernal made up his mind to go to New Spain in 1517 when he was twenty-four years old. Bernal\'s comrades called him ( el galan ) \" the elegant\"\r\nVelasquez organized a third expedition and appointed Cortes\' to command it.\r\nBernal again enlisted as he was deeply in debt at this time.\r\nBernal went on expeditions 1517-1519 to Havana, Florida, Gran Cairo Yucatan, Jaruco, Cozumel, Isla Blanca, Isla Verde, Cuba, Trinidad, Tabasco” (Castillo) \r\n\r\nI would say the main difference between Cortes’ and Castillo is that Cortes’ writings were critiqued much more heavily. When Castillo wrote, he was not to have thought to have had any sort of political agenda behind what he wrote.  \r\n\r\nCortes’ story was the classic David and Goliath. Good versus Evil episode all over again.  Cortes’ could be thought of as the small town, noone kid, who made it big, famous and rich. Letters From Mexico should be preserved permanently for our children to see how the transformation took place between two totally different civilizations and how it was documented as the process took place. It’s the Old World becomes New World on paper right in front of us. \r\n\r\n\r\nSources Cited :\r\n\r\nFiero, Gloria K. The Humanistic Tradition. 6thth ed. New York, New York: McGraw Hill, 2011. 109-14. Print.. \r\n\r\nCastillo, Bernard Diaz Del. The Discovery and Conquest of Mexico. London, England: Percy, Lund, Humphries &amp; Co. Ltd., 1928. Print. \r\n\r\nPrescott, William H. The History of the Conquest of Mexico. Chicago, Illinois: The University of Chicago Press, 1985. Print. \r\n\r\nFlint, Richard, and Shirley C. Flint. Documents of the Coronado Expedition , 1539-1542. Dallas, Texas: Southern Methodist University Press, 2005. Print. \r\n\r\n:Encyclopedia of Invasions and Conquests: From Ancient Times to the Present. Ed. Paul Davis. 2nd ed. Millerton , NY : Grey House Publishing, 2006. p189-191 \r\n\r\nWestern Hemisphere , Spanish Occupation of.\" Encyclopedia of Invasions and Conquests: From Ancient Times to the Present. Ed. Paul Davis. 2nd ed. Millerton , NY : Grey House Publishing, 2006. 189-191. Gale Virtual Reference Library. Web. 20 Apr. 2011  \r\n\r\nBerler, Beatrice. The Conquest of Mexico. San Antonio, Texas: Corona Publishing Company, 1988. Print.\r\n\r\nLevy, Buddy. Conquistador. New York, New York: Bantam Books, 2008. Print.\r\nDiaz del Castillo, Bernal, The Discovery and Conquest of Mexico (London: Routledge, 1928); Liss, Peggy K., Mexico under Spain , 1521–1556 (Chicago: University of Chicago Press, 1975); Means, Philip A., Fall of the Inca Empire and the Spanish Rule in Peru , 1530–1780 (New York: Gordian Press, 1971).\r\nhttp://go.galegroup.com/ps/i.do?&amp;id=GALE%7CCX3487400125&amp;v=2.1&amp;u=txshracd2487&amp;it=r&amp;p=GVRL&amp;sw=w\r\n\r\n \r\n','','','inherit','open','open','','1198-revision-5','','','2011-05-02 21:21:20','2011-05-03 03:21:20','',1198,'http://jeanatacc.com/2011/?p=1205',0,'revision','',0),(1206,23,'2011-05-02 21:22:32','2011-05-03 03:22:32','                              \r\n\r\n\r\n\r\nFellow Americans , we are gathered again for the last time.  Thank you all for your patience and understanding.  I want to have it documented that the year is 2100 A.D. The earth has been uninhabitable for several years. This will be our last gathering to decide what items deserve to be preserved and serve as inspiration for our children. My final choice for preservation in the future will be Hernan Cortes’ , Letters From Mexico .\r\n\r\nHernan Cortes’ was an example of a conquistador. A conquistador is an explorer. Many Spaniards in the fifteenth century were at the leading edge of exploration.  Hernan Cortes’ , Letters From Mexico , should be preserved because it represents the change from Old World to New World. \r\n\r\n Hernan Cortes’ was alive from 1485-1547. Letters from Mexico is a personal account of one man’s journey from Spain to Mexico. “Cortes’ was born in Medellin , Spain , to a family of lesser nobility. He went to Hispaniola and later to Cuba. He became magistrate of the second Spanish town founded on the island of Cuba. In 1519 he was elected captain of the third expedition to the mainland , which he partly funded. He executed a successful strategy of allying with some indigenous people against others. He used a native woman, Dona Marina, as an interpreter, she would later bear Cortes’ a son. After Cortes’ overthrew the Aztec Empire, he was awarded the title of Marquis del Valle de Oaxaca. Cortes returned to Spain in 1541 where he died six years later. Cortes grew up a pale, sickly child. He studied Law and Latin at Spain ’s great center of learning, the University of Salamanca . Cortes’ went on an expedition to Cuba  to conquer it in 1511 after recovering from syphilis. The Governor of Cuba was so impressed with Cortes’ that he secured a high political position for him in the colony. Cortes’ also became romantically involved with Catalina Xuarez , the sister-in-law of Governor Velazquez. Cortes’ had 11 ships, 500 men, 13 horses and a small number of cannons , he landed in the Yucatan Peninsula in Mayan territory. “ (Fitch)\r\n\r\n“Conquistadors sought wealth and fortune in the new world. Cortes was equipped with gunpowder and muskets. 600 soldiers, fewer than 20 horses, a 75 day siege, others factors contributed to Cortes’ victory including religious prophecy ( that Quetzalcoatl would return as a bearded white man).Cortes’ had support from rebellious aztecs , and an outbreak of smallpox among the aztecs helped Cortes win. Mexican gold and Peruvian silver weren’t the only sources of wealth for the conquerors, the Spanish soon turned to the ruthless exploitation of the native populations, enslaving them for use as miners and field laborers. When Cortes arrived , mexicos population was 25 million, by 1600 it had declined to 1 million.” (Fiero)\r\n\r\n“Warfare among the Spaniards\' opponents was governed by different rules. Aztec and Inca warriors often engaged in preliminary rituals, in which fighting was preceded by confronting the opponent face-to-face unarmed. The Aztec government was an elective monarchy. (Prescott)  The Aztecs recognized the existence of a supreme Creator and Lord of the Universe.  (Prescott)  “Montezuma is reported to have said to his messengers \" Our Lord Quetzalcoatl has arrived, go and receive him and listen to what he says with great attention, see to it that you do not forget anything that he may say, you see that these jewels that your are presenting to him  on my behalf, are all the priestly ornaments that belong to him. \" ( Castillo )\r\n“When Pizarro captured the Inca emperor and massacred his elite guard, which had served him well enough in battles against other American tribes, they were essentially unarmed, anticipating that the actual battle would take place later in the day.”(Means)\r\n\r\nSpanish conquistadors wrote the oldest history we have in America. In 1520 Cortes’ conquered the Aztecs.  The Aztec and Inca civilizations did not submit willingly to Spanish domination, and both cultures fiercely resisted the invaders. (Means) The Mexican temples - teocallis, \" houses of God\" were very numerous. (Prescott) Human sacrifices were adopted by the Aztecs early in the fourteenth century . (Prescott) The Mexicans mined the minerals of silver, lead, copper, gold, iron, obsidian- they used this for knives swords and razors (Prescott ) \r\n\r\n One of the most important factors in the triumph of Cortes and Pizarro was probably disease .  By some estimates, 90 percent of the population of the Americas died from diseases that Europeans often experienced as resistant carriers. “The Spaniards also had a tactical advantage. Europeans of the 1500s immediately charged upon enemies with swords drawn once they approached the field of battle. Warfare among the Spaniards\' opponents was governed by different rules. Aztec and Inca warriors often engaged in preliminary rituals, in which fighting was preceded by confronting the opponent face-to-face unarmed. When Pizarro captured the Inca emperor and massacred his elite guard, which had served him well enough in battles against other American tribes, they were essentially unarmed, anticipating that the actual battle would take place later in the day. “ (Means)  “The main purpose of the invasion, to acquire American gold and silver, was so successful that Spain became the dominant political and military power in the world for more than a century, seriously affecting the political situation in Europe .” (Means)  The Spaniards believed language and evangelization were the keys to making the natives  “ Spanish “  (Fitch )\r\n\r\n“ The resulting booty,  brought him unprecedented renown. For years he was a celebrity in Europe and a major power in the New World. Whereas in the early 1520\'s Cortes was viewed in Spain as a glorious instrument of imperial expansion, by the late 1530\'s and early 1540\'s he and other powerful New World conquistadores seemed instead to be agents of fragmentation of the empire. Their incredible wealth, influence over large and unruly followings, and geographical distance from the empire\'s seat in Spain threatened to dissolve the hold of the emperor and his government over the far-flung realm.”  ( Flint )\r\n\r\nFor those in the audience that are Mexican food lovers, here’s a bit of history , “  Avocados got their name from the Spanish explorers. They couldn\'t pronounce the Nauhuatl (Aztec) word for the fruit, ahuacatl, (meaning \"testicle,\" because of its shape.)  The Spanish called the fruit aguacate, leading to the guacamole we know today. “  The Spanish conquistadors also discovered a unique use for the avocado seed. The seed yields a milky liquid that becomes red when exposed to air. The Spaniards found they could use this reddish brown or even blackish indelible liquid as ink to be used on documents. Some of these documents are still in existence today. “(http://www.coyotetale.net/cooking/ahuacatl.php)\r\n\r\n“Tequila was first produced in the 16th century near the location of the city of Tequila, which was not officially established until 1656. The Aztec people had previously made a fermented beverage from the agave plant, which they called octli (later, and more popularly called pulque), long before the Spanish arrived in 1521. When the Spanish conquistadors ran out of their own brandy, they began to distill agave to produce North America\'s first indigenous distilled spirit.”      http://en.wikipedia.org/wiki/Tequila  \r\n\r\nCortes’, Letters From Mexico, is typical of this era because there were many conquistadors who were sent to explore all over the globe. It was just ironic that he was sent to Mexico where he became rich and famous by being mistaken for the Mexican God   Quetzalcoatl. He was sickly and weak as a youth as well as being pale. The Mexicans were all heavy and muscular. Cortes’ had to stick out like a sore thumb in that crowd.\r\nCortes’ , Letters From Mexico,  is unusual in that it is a first person account of an entire take over of a country . There had been letters written by prior explorers. There had been awards, promotions and ceremonies for many before Cortes’. What made this unique was that it was a day to day journal of his and his fellow explorers’ activities.\r\n\r\nIt was thought to have much embellishment due to the fact that Cortes’ was not very popular upon his departure for Mexico. His going into great detail about how fabulous and grand and wonderful his feats became would shed light onto his need for becoming a celebrity in his time. It was a self-fulfilling prophecy. \r\nLetters from Mexico was adored and translated and reviewed and studied by many generations that followed. It became part of the New World history as we know it today. After several centuries , other conquistadors writings came to be, and his was compared in a different light after that took place. He was not so revered and adored. He was looked at as a self-absorbed braggert. \r\n\r\n“Cortes’ contemporary would have been Bernal Diaz Del Castillo. Bernal Diaz Del Castillo was born in the very noble, famous and celebrated town of Medina del Campo in 1492. Bernal made up his mind to go to New Spain in 1517 when he was twenty-four years old. Bernal\'s comrades called him ( el galan ) \" the elegant\"\r\nVelasquez organized a third expedition and appointed Cortes\' to command it.\r\nBernal again enlisted as he was deeply in debt at this time.\r\nBernal went on expeditions 1517-1519 to Havana, Florida, Gran Cairo Yucatan, Jaruco, Cozumel, Isla Blanca, Isla Verde, Cuba, Trinidad, Tabasco” (Castillo) \r\n\r\nI would say the main difference between Cortes’ and Castillo is that Cortes’ writings were critiqued much more heavily. When Castillo wrote, he was not to have thought to have had any sort of political agenda behind what he wrote.  \r\n\r\nCortes’ story was the classic David and Goliath. Good versus Evil episode all over again.  Cortes’ could be thought of as the small town, noone kid, who made it big, famous and rich. Letters From Mexico should be preserved permanently for our children to see how the transformation took place between two totally different civilizations and how it was documented as the process took place. It’s the Old World becomes New World on paper right in front of us. \r\n\r\n\r\nSources Cited :\r\n\r\nFiero, Gloria K. The Humanistic Tradition. 6thth ed. New York, New York: McGraw Hill, 2011. 109-14. Print.. \r\n\r\nCastillo, Bernard Diaz Del. The Discovery and Conquest of Mexico. London, England: Percy, Lund, Humphries &amp; Co. Ltd., 1928. Print. \r\n\r\nPrescott, William H. The History of the Conquest of Mexico. Chicago, Illinois: The University of Chicago Press, 1985. Print. \r\n\r\nFlint, Richard, and Shirley C. Flint. Documents of the Coronado Expedition , 1539-1542. Dallas, Texas: Southern Methodist University Press, 2005. Print. \r\n\r\n:Encyclopedia of Invasions and Conquests: From Ancient Times to the Present. Ed. Paul Davis. 2nd ed. Millerton , NY : Grey House Publishing, 2006. p189-191 \r\n\r\nWestern Hemisphere , Spanish Occupation of.\" Encyclopedia of Invasions and Conquests: From Ancient Times to the Present. Ed. Paul Davis. 2nd ed. Millerton , NY : Grey House Publishing, 2006. 189-191. Gale Virtual Reference Library. Web. 20 Apr. 2011  \r\n\r\nBerler, Beatrice. The Conquest of Mexico. San Antonio, Texas: Corona Publishing Company, 1988. Print.\r\n\r\nLevy, Buddy. Conquistador. New York, New York: Bantam Books, 2008. Print.\r\nDiaz del Castillo, Bernal, The Discovery and Conquest of Mexico (London: Routledge, 1928); Liss, Peggy K., Mexico under Spain , 1521–1556 (Chicago: University of Chicago Press, 1975); Means, Philip A., Fall of the Inca Empire and the Spanish Rule in Peru , 1530–1780 (New York: Gordian Press, 1971).\r\nhttp://go.galegroup.com/ps/i.do?&amp;id=GALE%7CCX3487400125&amp;v=2.1&amp;u=txshracd2487&amp;it=r&amp;p=GVRL&amp;sw=w\r\n\r\n \r\n','CORTES LETTERS FROM MEXICO','','inherit','open','open','','1198-revision-6','','','2011-05-02 21:22:32','2011-05-03 03:22:32','',1198,'http://jeanatacc.com/2011/?p=1206',0,'revision','',0),(1207,23,'2011-05-02 21:22:53','2011-05-03 03:22:53','                              \r\n\r\n\r\n\r\nFellow Americans , we are gathered again for the last time.  Thank you all for your patience and understanding.  I want to have it documented that the year is 2100 A.D. The earth has been uninhabitable for several years. This will be our last gathering to decide what items deserve to be preserved and serve as inspiration for our children. My final choice for preservation in the future will be Hernan Cortes’ , Letters From Mexico .\r\n\r\nHernan Cortes’ was an example of a conquistador. A conquistador is an explorer. Many Spaniards in the fifteenth century were at the leading edge of exploration.  Hernan Cortes’ , Letters From Mexico , should be preserved because it represents the change from Old World to New World. \r\n\r\n Hernan Cortes’ was alive from 1485-1547. Letters from Mexico is a personal account of one man’s journey from Spain to Mexico. “Cortes’ was born in Medellin , Spain , to a family of lesser nobility. He went to Hispaniola and later to Cuba. He became magistrate of the second Spanish town founded on the island of Cuba. In 1519 he was elected captain of the third expedition to the mainland , which he partly funded. He executed a successful strategy of allying with some indigenous people against others. He used a native woman, Dona Marina, as an interpreter, she would later bear Cortes’ a son. After Cortes’ overthrew the Aztec Empire, he was awarded the title of Marquis del Valle de Oaxaca. Cortes returned to Spain in 1541 where he died six years later. Cortes grew up a pale, sickly child. He studied Law and Latin at Spain ’s great center of learning, the University of Salamanca . Cortes’ went on an expedition to Cuba  to conquer it in 1511 after recovering from syphilis. The Governor of Cuba was so impressed with Cortes’ that he secured a high political position for him in the colony. Cortes’ also became romantically involved with Catalina Xuarez , the sister-in-law of Governor Velazquez. Cortes’ had 11 ships, 500 men, 13 horses and a small number of cannons , he landed in the Yucatan Peninsula in Mayan territory. “ (Fitch)\r\n\r\n“Conquistadors sought wealth and fortune in the new world. Cortes was equipped with gunpowder and muskets. 600 soldiers, fewer than 20 horses, a 75 day siege, others factors contributed to Cortes’ victory including religious prophecy ( that Quetzalcoatl would return as a bearded white man).Cortes’ had support from rebellious aztecs , and an outbreak of smallpox among the aztecs helped Cortes win. Mexican gold and Peruvian silver weren’t the only sources of wealth for the conquerors, the Spanish soon turned to the ruthless exploitation of the native populations, enslaving them for use as miners and field laborers. When Cortes arrived , mexicos population was 25 million, by 1600 it had declined to 1 million.” (Fiero)\r\n\r\n“Warfare among the Spaniards\' opponents was governed by different rules. Aztec and Inca warriors often engaged in preliminary rituals, in which fighting was preceded by confronting the opponent face-to-face unarmed. The Aztec government was an elective monarchy. (Prescott)  The Aztecs recognized the existence of a supreme Creator and Lord of the Universe.  (Prescott)  “Montezuma is reported to have said to his messengers \" Our Lord Quetzalcoatl has arrived, go and receive him and listen to what he says with great attention, see to it that you do not forget anything that he may say, you see that these jewels that your are presenting to him  on my behalf, are all the priestly ornaments that belong to him. \" ( Castillo )\r\n“When Pizarro captured the Inca emperor and massacred his elite guard, which had served him well enough in battles against other American tribes, they were essentially unarmed, anticipating that the actual battle would take place later in the day.”(Means)\r\n\r\nSpanish conquistadors wrote the oldest history we have in America. In 1520 Cortes’ conquered the Aztecs.  The Aztec and Inca civilizations did not submit willingly to Spanish domination, and both cultures fiercely resisted the invaders. (Means) The Mexican temples - teocallis, \" houses of God\" were very numerous. (Prescott) Human sacrifices were adopted by the Aztecs early in the fourteenth century . (Prescott) The Mexicans mined the minerals of silver, lead, copper, gold, iron, obsidian- they used this for knives swords and razors (Prescott ) \r\n\r\n One of the most important factors in the triumph of Cortes and Pizarro was probably disease .  By some estimates, 90 percent of the population of the Americas died from diseases that Europeans often experienced as resistant carriers. “The Spaniards also had a tactical advantage. Europeans of the 1500s immediately charged upon enemies with swords drawn once they approached the field of battle. Warfare among the Spaniards\' opponents was governed by different rules. Aztec and Inca warriors often engaged in preliminary rituals, in which fighting was preceded by confronting the opponent face-to-face unarmed. When Pizarro captured the Inca emperor and massacred his elite guard, which had served him well enough in battles against other American tribes, they were essentially unarmed, anticipating that the actual battle would take place later in the day. “ (Means)  “The main purpose of the invasion, to acquire American gold and silver, was so successful that Spain became the dominant political and military power in the world for more than a century, seriously affecting the political situation in Europe .” (Means)  The Spaniards believed language and evangelization were the keys to making the natives  “ Spanish “  (Fitch )\r\n\r\n“ The resulting booty,  brought him unprecedented renown. For years he was a celebrity in Europe and a major power in the New World. Whereas in the early 1520\'s Cortes was viewed in Spain as a glorious instrument of imperial expansion, by the late 1530\'s and early 1540\'s he and other powerful New World conquistadores seemed instead to be agents of fragmentation of the empire. Their incredible wealth, influence over large and unruly followings, and geographical distance from the empire\'s seat in Spain threatened to dissolve the hold of the emperor and his government over the far-flung realm.”  ( Flint )\r\n\r\nFor those in the audience that are Mexican food lovers, here’s a bit of history , “  Avocados got their name from the Spanish explorers. They couldn\'t pronounce the Nauhuatl (Aztec) word for the fruit, ahuacatl, (meaning \"testicle,\" because of its shape.)  The Spanish called the fruit aguacate, leading to the guacamole we know today. “  The Spanish conquistadors also discovered a unique use for the avocado seed. The seed yields a milky liquid that becomes red when exposed to air. The Spaniards found they could use this reddish brown or even blackish indelible liquid as ink to be used on documents. Some of these documents are still in existence today. “(http://www.coyotetale.net/cooking/ahuacatl.php)\r\n\r\n“Tequila was first produced in the 16th century near the location of the city of Tequila, which was not officially established until 1656. The Aztec people had previously made a fermented beverage from the agave plant, which they called octli (later, and more popularly called pulque), long before the Spanish arrived in 1521. When the Spanish conquistadors ran out of their own brandy, they began to distill agave to produce North America\'s first indigenous distilled spirit.”      http://en.wikipedia.org/wiki/Tequila  \r\n\r\nCortes’, Letters From Mexico, is typical of this era because there were many conquistadors who were sent to explore all over the globe. It was just ironic that he was sent to Mexico where he became rich and famous by being mistaken for the Mexican God   Quetzalcoatl. He was sickly and weak as a youth as well as being pale. The Mexicans were all heavy and muscular. Cortes’ had to stick out like a sore thumb in that crowd.\r\nCortes’ , Letters From Mexico,  is unusual in that it is a first person account of an entire take over of a country . There had been letters written by prior explorers. There had been awards, promotions and ceremonies for many before Cortes’. What made this unique was that it was a day to day journal of his and his fellow explorers’ activities.\r\n\r\nIt was thought to have much embellishment due to the fact that Cortes’ was not very popular upon his departure for Mexico. His going into great detail about how fabulous and grand and wonderful his feats became would shed light onto his need for becoming a celebrity in his time. It was a self-fulfilling prophecy. \r\nLetters from Mexico was adored and translated and reviewed and studied by many generations that followed. It became part of the New World history as we know it today. After several centuries , other conquistadors writings came to be, and his was compared in a different light after that took place. He was not so revered and adored. He was looked at as a self-absorbed braggert. \r\n\r\n“Cortes’ contemporary would have been Bernal Diaz Del Castillo. Bernal Diaz Del Castillo was born in the very noble, famous and celebrated town of Medina del Campo in 1492. Bernal made up his mind to go to New Spain in 1517 when he was twenty-four years old. Bernal\'s comrades called him ( el galan ) \" the elegant\"\r\nVelasquez organized a third expedition and appointed Cortes\' to command it.\r\nBernal again enlisted as he was deeply in debt at this time.\r\nBernal went on expeditions 1517-1519 to Havana, Florida, Gran Cairo Yucatan, Jaruco, Cozumel, Isla Blanca, Isla Verde, Cuba, Trinidad, Tabasco” (Castillo) \r\n\r\nI would say the main difference between Cortes’ and Castillo is that Cortes’ writings were critiqued much more heavily. When Castillo wrote, he was not to have thought to have had any sort of political agenda behind what he wrote.  \r\n\r\nCortes’ story was the classic David and Goliath. Good versus Evil episode all over again.  Cortes’ could be thought of as the small town, noone kid, who made it big, famous and rich. Letters From Mexico should be preserved permanently for our children to see how the transformation took place between two totally different civilizations and how it was documented as the process took place. It’s the Old World becomes New World on paper right in front of us. \r\n\r\n\r\nSources Cited :\r\n\r\nFiero, Gloria K. The Humanistic Tradition. 6thth ed. New York, New York: McGraw Hill, 2011. 109-14. Print.. \r\n\r\nCastillo, Bernard Diaz Del. The Discovery and Conquest of Mexico. London, England: Percy, Lund, Humphries &amp; Co. Ltd., 1928. Print. \r\n\r\nPrescott, William H. The History of the Conquest of Mexico. Chicago, Illinois: The University of Chicago Press, 1985. Print. \r\n\r\nFlint, Richard, and Shirley C. Flint. Documents of the Coronado Expedition , 1539-1542. Dallas, Texas: Southern Methodist University Press, 2005. Print. \r\n\r\n:Encyclopedia of Invasions and Conquests: From Ancient Times to the Present. Ed. Paul Davis. 2nd ed. Millerton , NY : Grey House Publishing, 2006. p189-191 \r\n\r\nWestern Hemisphere , Spanish Occupation of.\" Encyclopedia of Invasions and Conquests: From Ancient Times to the Present. Ed. Paul Davis. 2nd ed. Millerton , NY : Grey House Publishing, 2006. 189-191. Gale Virtual Reference Library. Web. 20 Apr. 2011  \r\n\r\nBerler, Beatrice. The Conquest of Mexico. San Antonio, Texas: Corona Publishing Company, 1988. Print.\r\n\r\nLevy, Buddy. Conquistador. New York, New York: Bantam Books, 2008. Print.\r\nDiaz del Castillo, Bernal, The Discovery and Conquest of Mexico (London: Routledge, 1928); Liss, Peggy K., Mexico under Spain , 1521–1556 (Chicago: University of Chicago Press, 1975); Means, Philip A., Fall of the Inca Empire and the Spanish Rule in Peru , 1530–1780 (New York: Gordian Press, 1971).\r\nhttp://go.galegroup.com/ps/i.do?&amp;id=GALE%7CCX3487400125&amp;v=2.1&amp;u=txshracd2487&amp;it=r&amp;p=GVRL&amp;sw=w\r\n\r\n \r\n','HERNAN CORTES LETTERS FROM MEXICO','','inherit','open','open','','1198-revision-7','','','2011-05-02 21:22:53','2011-05-03 03:22:53','',1198,'http://jeanatacc.com/2011/?p=1207',0,'revision','',0),(1208,23,'2011-05-02 21:23:13','2011-05-03 03:23:13','                              \r\n\r\n\r\n\r\nFellow Americans , we are gathered again for the last time.  Thank you all for your patience and understanding.  I want to have it documented that the year is 2100 A.D. The earth has been uninhabitable for several years. This will be our last gathering to decide what items deserve to be preserved and serve as inspiration for our children. My final choice for preservation in the future will be Hernan Cortes’ , Letters From Mexico .\r\n\r\nHernan Cortes’ was an example of a conquistador. A conquistador is an explorer. Many Spaniards in the fifteenth century were at the leading edge of exploration.  Hernan Cortes’ , Letters From Mexico , should be preserved because it represents the change from Old World to New World. \r\n\r\n Hernan Cortes’ was alive from 1485-1547. Letters from Mexico is a personal account of one man’s journey from Spain to Mexico. “Cortes’ was born in Medellin , Spain , to a family of lesser nobility. He went to Hispaniola and later to Cuba. He became magistrate of the second Spanish town founded on the island of Cuba. In 1519 he was elected captain of the third expedition to the mainland , which he partly funded. He executed a successful strategy of allying with some indigenous people against others. He used a native woman, Dona Marina, as an interpreter, she would later bear Cortes’ a son. After Cortes’ overthrew the Aztec Empire, he was awarded the title of Marquis del Valle de Oaxaca. Cortes returned to Spain in 1541 where he died six years later. Cortes grew up a pale, sickly child. He studied Law and Latin at Spain ’s great center of learning, the University of Salamanca . Cortes’ went on an expedition to Cuba  to conquer it in 1511 after recovering from syphilis. The Governor of Cuba was so impressed with Cortes’ that he secured a high political position for him in the colony. Cortes’ also became romantically involved with Catalina Xuarez , the sister-in-law of Governor Velazquez. Cortes’ had 11 ships, 500 men, 13 horses and a small number of cannons , he landed in the Yucatan Peninsula in Mayan territory. “ (Fitch)\r\n\r\n“Conquistadors sought wealth and fortune in the new world. Cortes was equipped with gunpowder and muskets. 600 soldiers, fewer than 20 horses, a 75 day siege, others factors contributed to Cortes’ victory including religious prophecy ( that Quetzalcoatl would return as a bearded white man).Cortes’ had support from rebellious aztecs , and an outbreak of smallpox among the aztecs helped Cortes win. Mexican gold and Peruvian silver weren’t the only sources of wealth for the conquerors, the Spanish soon turned to the ruthless exploitation of the native populations, enslaving them for use as miners and field laborers. When Cortes arrived , mexicos population was 25 million, by 1600 it had declined to 1 million.” (Fiero)\r\n\r\n“Warfare among the Spaniards\' opponents was governed by different rules. Aztec and Inca warriors often engaged in preliminary rituals, in which fighting was preceded by confronting the opponent face-to-face unarmed. The Aztec government was an elective monarchy. (Prescott)  The Aztecs recognized the existence of a supreme Creator and Lord of the Universe.  (Prescott)  “Montezuma is reported to have said to his messengers \" Our Lord Quetzalcoatl has arrived, go and receive him and listen to what he says with great attention, see to it that you do not forget anything that he may say, you see that these jewels that your are presenting to him  on my behalf, are all the priestly ornaments that belong to him. \" ( Castillo )\r\n“When Pizarro captured the Inca emperor and massacred his elite guard, which had served him well enough in battles against other American tribes, they were essentially unarmed, anticipating that the actual battle would take place later in the day.”(Means)\r\n\r\nSpanish conquistadors wrote the oldest history we have in America. In 1520 Cortes’ conquered the Aztecs.  The Aztec and Inca civilizations did not submit willingly to Spanish domination, and both cultures fiercely resisted the invaders. (Means) The Mexican temples - teocallis, \" houses of God\" were very numerous. (Prescott) Human sacrifices were adopted by the Aztecs early in the fourteenth century . (Prescott) The Mexicans mined the minerals of silver, lead, copper, gold, iron, obsidian- they used this for knives swords and razors (Prescott ) \r\n\r\n One of the most important factors in the triumph of Cortes and Pizarro was probably disease .  By some estimates, 90 percent of the population of the Americas died from diseases that Europeans often experienced as resistant carriers. “The Spaniards also had a tactical advantage. Europeans of the 1500s immediately charged upon enemies with swords drawn once they approached the field of battle. Warfare among the Spaniards\' opponents was governed by different rules. Aztec and Inca warriors often engaged in preliminary rituals, in which fighting was preceded by confronting the opponent face-to-face unarmed. When Pizarro captured the Inca emperor and massacred his elite guard, which had served him well enough in battles against other American tribes, they were essentially unarmed, anticipating that the actual battle would take place later in the day. “ (Means)  “The main purpose of the invasion, to acquire American gold and silver, was so successful that Spain became the dominant political and military power in the world for more than a century, seriously affecting the political situation in Europe .” (Means)  The Spaniards believed language and evangelization were the keys to making the natives  “ Spanish “  (Fitch )\r\n\r\n“ The resulting booty,  brought him unprecedented renown. For years he was a celebrity in Europe and a major power in the New World. Whereas in the early 1520\'s Cortes was viewed in Spain as a glorious instrument of imperial expansion, by the late 1530\'s and early 1540\'s he and other powerful New World conquistadores seemed instead to be agents of fragmentation of the empire. Their incredible wealth, influence over large and unruly followings, and geographical distance from the empire\'s seat in Spain threatened to dissolve the hold of the emperor and his government over the far-flung realm.”  ( Flint )\r\n\r\nFor those in the audience that are Mexican food lovers, here’s a bit of history , “  Avocados got their name from the Spanish explorers. They couldn\'t pronounce the Nauhuatl (Aztec) word for the fruit, ahuacatl, (meaning \"testicle,\" because of its shape.)  The Spanish called the fruit aguacate, leading to the guacamole we know today. “  The Spanish conquistadors also discovered a unique use for the avocado seed. The seed yields a milky liquid that becomes red when exposed to air. The Spaniards found they could use this reddish brown or even blackish indelible liquid as ink to be used on documents. Some of these documents are still in existence today. “(http://www.coyotetale.net/cooking/ahuacatl.php)\r\n\r\n“Tequila was first produced in the 16th century near the location of the city of Tequila, which was not officially established until 1656. The Aztec people had previously made a fermented beverage from the agave plant, which they called octli (later, and more popularly called pulque), long before the Spanish arrived in 1521. When the Spanish conquistadors ran out of their own brandy, they began to distill agave to produce North America\'s first indigenous distilled spirit.”      http://en.wikipedia.org/wiki/Tequila  \r\n\r\nCortes’, Letters From Mexico, is typical of this era because there were many conquistadors who were sent to explore all over the globe. It was just ironic that he was sent to Mexico where he became rich and famous by being mistaken for the Mexican God   Quetzalcoatl. He was sickly and weak as a youth as well as being pale. The Mexicans were all heavy and muscular. Cortes’ had to stick out like a sore thumb in that crowd.\r\nCortes’ , Letters From Mexico,  is unusual in that it is a first person account of an entire take over of a country . There had been letters written by prior explorers. There had been awards, promotions and ceremonies for many before Cortes’. What made this unique was that it was a day to day journal of his and his fellow explorers’ activities.\r\n\r\nIt was thought to have much embellishment due to the fact that Cortes’ was not very popular upon his departure for Mexico. His going into great detail about how fabulous and grand and wonderful his feats became would shed light onto his need for becoming a celebrity in his time. It was a self-fulfilling prophecy. \r\nLetters from Mexico was adored and translated and reviewed and studied by many generations that followed. It became part of the New World history as we know it today. After several centuries , other conquistadors writings came to be, and his was compared in a different light after that took place. He was not so revered and adored. He was looked at as a self-absorbed braggert. \r\n\r\n“Cortes’ contemporary would have been Bernal Diaz Del Castillo. Bernal Diaz Del Castillo was born in the very noble, famous and celebrated town of Medina del Campo in 1492. Bernal made up his mind to go to New Spain in 1517 when he was twenty-four years old. Bernal\'s comrades called him ( el galan ) \" the elegant\"\r\nVelasquez organized a third expedition and appointed Cortes\' to command it.\r\nBernal again enlisted as he was deeply in debt at this time.\r\nBernal went on expeditions 1517-1519 to Havana, Florida, Gran Cairo Yucatan, Jaruco, Cozumel, Isla Blanca, Isla Verde, Cuba, Trinidad, Tabasco” (Castillo) \r\n\r\nI would say the main difference between Cortes’ and Castillo is that Cortes’ writings were critiqued much more heavily. When Castillo wrote, he was not to have thought to have had any sort of political agenda behind what he wrote.  \r\n\r\nCortes’ story was the classic David and Goliath. Good versus Evil episode all over again.  Cortes’ could be thought of as the small town, noone kid, who made it big, famous and rich. Letters From Mexico should be preserved permanently for our children to see how the transformation took place between two totally different civilizations and how it was documented as the process took place. It’s the Old World becomes New World on paper right in front of us. \r\n\r\n\r\nSources Cited :\r\n\r\nFiero, Gloria K. The Humanistic Tradition. 6thth ed. New York, New York: McGraw Hill, 2011. 109-14. Print.. \r\n\r\nCastillo, Bernard Diaz Del. The Discovery and Conquest of Mexico. London, England: Percy, Lund, Humphries &amp; Co. Ltd., 1928. Print. \r\n\r\nPrescott, William H. The History of the Conquest of Mexico. Chicago, Illinois: The University of Chicago Press, 1985. Print. \r\n\r\nFlint, Richard, and Shirley C. Flint. Documents of the Coronado Expedition , 1539-1542. Dallas, Texas: Southern Methodist University Press, 2005. Print. \r\n\r\n:Encyclopedia of Invasions and Conquests: From Ancient Times to the Present. Ed. Paul Davis. 2nd ed. Millerton , NY : Grey House Publishing, 2006. p189-191 \r\n\r\nWestern Hemisphere , Spanish Occupation of.\" Encyclopedia of Invasions and Conquests: From Ancient Times to the Present. Ed. Paul Davis. 2nd ed. Millerton , NY : Grey House Publishing, 2006. 189-191. Gale Virtual Reference Library. Web. 20 Apr. 2011  \r\n\r\nBerler, Beatrice. The Conquest of Mexico. San Antonio, Texas: Corona Publishing Company, 1988. Print.\r\n\r\nLevy, Buddy. Conquistador. New York, New York: Bantam Books, 2008. Print.\r\nDiaz del Castillo, Bernal, The Discovery and Conquest of Mexico (London: Routledge, 1928); Liss, Peggy K., Mexico under Spain , 1521–1556 (Chicago: University of Chicago Press, 1975); Means, Philip A., Fall of the Inca Empire and the Spanish Rule in Peru , 1530–1780 (New York: Gordian Press, 1971).\r\nhttp://go.galegroup.com/ps/i.do?&amp;id=GALE%7CCX3487400125&amp;v=2.1&amp;u=txshracd2487&amp;it=r&amp;p=GVRL&amp;sw=w\r\n\r\n \r\n','HERNAN CORTES ,  LETTERS FROM MEXICO','','inherit','open','open','','1198-revision-8','','','2011-05-02 21:23:13','2011-05-03 03:23:13','',1198,'http://jeanatacc.com/2011/?p=1208',0,'revision','',0),(1209,26,'2011-05-02 21:24:31','2011-05-03 03:24:31','[caption id=\"attachment_1204\" align=\"alignright\" width=\"199\" caption=\"Cave 20, Yungang \"]<a href=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/buddha.jpg\"><img class=\"size-medium wp-image-1204\" src=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/buddha-199x300.jpg\" alt=\"\" width=\"199\" height=\"300\" /></a>[/caption]\n\nThe final piece of art I would like to preserve in my time capsule is a Chinese sculpture. Cave 20 of the Yungang Caves is a massive stone sculpture carved in sandstone. It was created as a holy site of Buddhist pilgrimage. The size and attention to the astounding detail lend to this sculpture\'s beauty. I believe this masterpiece should be preserved for the future generation because it details the Chinese ideas of religion and is a monument to their faith.\n\nDuring the fifth century in China, many rich and influential members of this society ordered the commission of the arts. There have been suggestions that the 16-20 Yungang Caves had some political motives behind their commission. The mere size of these statues could symbolize a sense of imperial power. (howard)\n\nThis is considered a worship site of the Buddhist religion. Buddhism was founded by a mystic called Siddhartha Gautama, popularly renamed Buddha. The religion remains defined by\n\"the diverse acts and thinking of the followers of Buddha\"( bailey, 221)\nThese followers were to become known as the bodhisattvas. The basic fundamentals of the religion is transmigration, karma, meditation, enlightment and ultimately reaching nirvana. (bailey)\n\nCaves 16-20 are sometimes referred to as the Tanyao Five. This was in reference to the Monk Tanyao who oversaw their construction. They were commissioned by 3 sects of Northern Wei.  (huo) It is believed to be in memorial of former emperors. This was done because of ancestor worship established by Buddhist tradition. Cave 18-20 are the first to be built and their attached symbolism of the Buddhas are assumed to represent the Past, Present, and Future. (howard)\n\nCave 20 originally had three buddhas, two flanking the center statue. There were two representations of 2 smaller bodhisattvas. Unfortunately, due to the severe wear of the elements, only the center buddha and one of the bodhisattvas survived the ages. (howard) The faces have been partially restored but held to a non Chinese physiognomy. This was influenced by their predecessors of Dunhuang. (web art-arch.com) It is believe it was commissioned by Emperor Wengeng. The reason for this had been thought of as perhaps his act of atonement for the persecutions he had committed. (huo)\n\nCave 20 can be compared with the Dunghuang grottos. This is popularly known as The Caves ofthe Thousand Buddhas (Mogao Caves). It was an important stopping point along the Silk Road. (columbia) The patronage of these caves were merchants, local rulers and religious travelers. This was done to support the monastic community for over 1000 years. The reasons of why the caves were commissioned varied. Religious protection, giving thanks, and to earn religious merits are just a few.(asian art video)This site is known for it\'s painted murals and colored sculptures.(ziying)\n\nThough Cave 20 and the Dunhuang grottoes both are religious pilgrimage sites related to the Buddhist beliefs and traditions, there are a few differences. The Tanyao Five were commissioned for political reasons by political leaders, meanwhile the Dunhuang patronage scoped the entire community. Though it took a mere 64 years to complete the Tanyao Five, the works at Dunhuang continued on for about 1000 years. The main difference is size. Though Dunhuang has the many caves, Cave 20 stands out because of it\'s colossal size.\n\nBecause of the sites location on the famous Silk Road, these were trade routes that connected China with the West, these sites along the way helped spread Buddhism throughout China and the Western world. These were not merely just symbols of Buddhism, but had the responsibility to\n\"demonstrate China\'s import of foreign religions aesthetics as much as the wealth generated by its export of silk.\" (gardner)\n\nToday, the Yungang caves are still among the holiest of sites for Buddhist pilgrims. Frommer\'s tour book states that \"is the most significant site of Buddhist statuary in all of China.\"(frommer 298) The site is one of the best curated sites with regular daily tours. Though there are four hundred, ninety two caves, you will be able to see less than 10 of these magnificent caves on your two hour tour. (frommer)\nThis massive cave that is designated as a holy site, I believe, cannot have it\'s desired impression without a first hand experience. Though I don\'t connect with the religious aspect of this sculpture, I am totally in awe of this gigantic masterpiece. I believe that future generations can take from this sculpture the human\'s capabilities of artistic creation when it\'s fueled by faith.\n\n&nbsp;\n\n\"Dunhuang.\" Columbia Electronic Encyclopedia, 6th Edition (2010): 1. Middle Search Plus. EBSCO. Web. 2 May 2011.\n\nHoward, Angela Falco. Chinese Sculpture. New Haven: Yale UP, 2006. Print.\n\nBailey, Lee Worth., and Emily Taitz. Introduction to the World\'s Major Religions. Westport, CT: Greenwood, 2006. Print.\n\nZIYING. \"Yungang’s Treasure.\" :: Buddhist Travel ::. 12 Mar. 2008. Web. 02 May 2011.\nhttp://www.buddhistravel.com/index.php?id=66,661,0,0,1,0&gt;\n\n\"Yungang Grottoes, Datong.\" Art History Timelines, Resources, and Images. June 2009. Web. 02 May 2011. &lt;http://www.art-and-archaeology.com/china/datong/yg02.html&gt;.\n\nGardner, Helen, La Croix, Horst. De, and Richard G. Tansey. Gardner\'s Art through the Ages. New York: Harcourt Brace Jovanovich, 1980. Print.\n\nChinese Buddhist Cave Shrine. Asian Art Museum, 2009. Web. &lt;http://www.youtube.com/watch?v=UH3X1H6pYjY&amp;feature=player_embedded&gt;.\n\n\nHuo, Jianying. \"Yungang Grottoes and Buddhist Restoration.\" China Today 56.6 (2007): 66-70. Academic Search Complete. EBSCO. Web. 2 May 2011.','Yungang Caves-Buddha-Cave 20','','inherit','open','open','','1203-revision','','','2011-05-02 21:24:31','2011-05-03 03:24:31','',1203,'http://jeanatacc.com/2011/?p=1209',0,'revision','',0),(1210,26,'2011-05-02 21:24:45','2011-05-03 03:24:45','[caption id=\"attachment_1204\" align=\"alignright\" width=\"199\" caption=\"Cave 20, Yungang \"]<a href=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/buddha.jpg\"><img class=\"size-medium wp-image-1204\" src=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/buddha-199x300.jpg\" alt=\"\" width=\"199\" height=\"300\" /></a>[/caption]\r\n\r\nThe final piece of art I would like to preserve in my time capsule is a Chinese sculpture. Cave 20 of the Yungang Caves is a massive stone sculpture carved in sandstone. It was created as a holy site of Buddhist pilgrimage. The size and attention to the astounding detail lend to this sculpture\'s beauty. I believe this masterpiece should be preserved for the future generation because it details the Chinese ideas of religion and is a monument to their faith.\r\n\r\nDuring the fifth century in China, many rich and influential members of this society ordered the commission of the arts. There have been suggestions that the 16-20 Yungang Caves had some political motives behind their commission. The mere size of these statues could symbolize a sense of imperial power. (howard)\r\n\r\nThis is considered a worship site of the Buddhist religion. Buddhism was founded by a mystic called Siddhartha Gautama, popularly renamed Buddha. The religion remains defined by\r\n\"the diverse acts and thinking of the followers of Buddha\"( bailey, 221)\r\nThese followers were to become known as the bodhisattvas. The basic fundamentals of the religion is transmigration, karma, meditation, enlightment and ultimately reaching nirvana. (bailey)\r\n\r\nCaves 16-20 are sometimes referred to as the Tanyao Five. This was in reference to the Monk Tanyao who oversaw their construction. They were commissioned by 3 sects of Northern Wei.  (huo) It is believed to be in memorial of former emperors. This was done because of ancestor worship established by Buddhist tradition. Cave 18-20 are the first to be built and their attached symbolism of the Buddhas are assumed to represent the Past, Present, and Future. (howard)\r\n\r\nCave 20 originally had three buddhas, two flanking the center statue. There were two representations of 2 smaller bodhisattvas. Unfortunately, due to the severe wear of the elements, only the center buddha and one of the bodhisattvas survived the ages. (howard) The faces have been partially restored but held to a non Chinese physiognomy. This was influenced by their predecessors of Dunhuang. (web art-arch.com) It is believe it was commissioned by Emperor Wengeng. The reason for this had been thought of as perhaps his act of atonement for the persecutions he had committed. (huo)\r\n\r\nCave 20 can be compared with the Dunghuang grottos. This is popularly known as The Caves ofthe Thousand Buddhas (Mogao Caves). It was an important stopping point along the Silk Road. (columbia) The patronage of these caves were merchants, local rulers and religious travelers. This was done to support the monastic community for over 1000 years. The reasons of why the caves were commissioned varied. Religious protection, giving thanks, and to earn religious merits are just a few.(asian art video)This site is known for it\'s painted murals and colored sculptures.(ziying)\r\n\r\nThough Cave 20 and the Dunhuang grottoes both are religious pilgrimage sites related to the Buddhist beliefs and traditions, there are a few differences. The Tanyao Five were commissioned for political reasons by political leaders, meanwhile the Dunhuang patronage scoped the entire community. Though it took a mere 64 years to complete the Tanyao Five, the works at Dunhuang continued on for about 1000 years. The main difference is size. Though Dunhuang has the many caves, Cave 20 stands out because of it\'s colossal size.\r\n\r\nBecause of the sites location on the famous Silk Road, these were trade routes that connected China with the West, these sites along the way helped spread Buddhism throughout China and the Western world. These were not merely just symbols of Buddhism, but had the responsibility to\r\n\"demonstrate China\'s import of foreign religions aesthetics as much as the wealth generated by its export of silk.\" (gardner)\r\n\r\nToday, the Yungang caves are still among the holiest of sites for Buddhist pilgrims. Frommer\'s tour book states that \"is the most significant site of Buddhist statuary in all of China.\"(frommer 298) The site is one of the best curated sites with regular daily tours. Though there are four hundred, ninety two caves, you will be able to see less than 10 of these magnificent caves on your two hour tour. (frommer)\r\nThis massive cave that is designated as a holy site, I believe, cannot have it\'s desired impression without a first hand experience. Though I don\'t connect with the religious aspect of this sculpture, I am totally in awe of this gigantic masterpiece. I believe that future generations can take from this sculpture the human\'s capabilities of artistic creation when it\'s fueled by faith.\r\n\r\n&nbsp;\r\n\r\n\"Dunhuang.\" Columbia Electronic Encyclopedia, 6th Edition (2010): 1. Middle Search Plus. EBSCO. Web. 2 May 2011.\r\n\r\nHoward, Angela Falco. Chinese Sculpture. New Haven: Yale UP, 2006. Print.\r\n\r\nBailey, Lee Worth., and Emily Taitz. Introduction to the World\'s Major Religions. Westport, CT: Greenwood, 2006. Print.\r\n\r\nZIYING. \"Yungang’s Treasure.\" :: Buddhist Travel ::. 12 Mar. 2008. Web. 02 May 2011.\r\nhttp://www.buddhistravel.com/index.php?id=66,661,0,0,1,0&gt;\r\n\r\n\"Yungang Grottoes, Datong.\" Art History Timelines, Resources, and Images. June 2009. Web. 02 May 2011. &lt;http://www.art-and-archaeology.com/china/datong/yg02.html&gt;.\r\n\r\nGardner, Helen, La Croix, Horst. De, and Richard G. Tansey. Gardner\'s Art through the Ages. New York: Harcourt Brace Jovanovich, 1980. Print.\r\n\r\nChinese Buddhist Cave Shrine. Asian Art Museum, 2009. Web. &lt;http://www.youtube.com/watch?v=UH3X1H6pYjY&amp;feature=player_embedded&gt;.\r\n\r\n\r\nHuo, Jianying. \"Yungang Grottoes and Buddhist Restoration.\" China Today 56.6 (2007): 66-70. Academic Search Complete. EBSCO. Web. 2 May 2011.','Yungang Caves-Buddha-Cave 20','','inherit','open','open','','1203-revision-2','','','2011-05-02 21:24:45','2011-05-03 03:24:45','',1203,'http://jeanatacc.com/2011/?p=1210',0,'revision','',0),(1211,26,'2011-05-03 18:19:52','2011-05-04 00:19:52','[caption id=\"attachment_1204\" align=\"alignright\" width=\"199\" caption=\"Cave 20, Yungang \"]<a href=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/buddha.jpg\"><img class=\"size-medium wp-image-1204\" src=\"http://jeanatacc.com/2011/wp-content/uploads/2011/05/buddha-199x300.jpg\" alt=\"\" width=\"199\" height=\"300\" /></a>[/caption]\n\nThe final piece of art I would like to preserve in my time capsule is a Chinese sculpture. Cave 20 of the Yungang Caves is a massive stone sculpture carved in sandstone. It was created as a holy site of Buddhist pilgrimage. The size and attention to the astounding detail lend to this sculpture\'s beauty. I believe this masterpiece should be preserved for the future generation because it details the Chinese ideas of religion and is a monument to their faith.\n\nDuring the fifth century in China, many rich and influential members of this society ordered the commission of the arts. There have been suggestions that the 16-20 Yungang Caves had some political motives behind their commission. The mere size of these statues could symbolize a sense of imperial power. (howard)\n\nThis is considered a worship site of the Buddhist religion. Buddhism was founded by a mystic called Siddhartha Gautama, popularly renamed Buddha. The religion remains defined by\n\"the diverse acts and thinking of the followers of Buddha\"( bailey, 221)\nThese followers were to become known as the bodhisattvas. The basic fundamentals of the religion is transmigration, karma, meditation, enlightment and ultimately reaching nirvana. (bailey)\n\nCaves 16-20 are sometimes referred to as the Tanyao Five. This was in reference to the Monk Tanyao who oversaw their construction. They were commissioned by 3 sects of Northern Wei.  (huo) It is believed to be in memorial of former emperors. This was done because of ancestor worship established by Buddhist tradition. Cave 18-20 are the first to be built and their attached symbolism of the Buddhas are assumed to represent the Past, Present, and Future. (howard)\n\nCave 20 originally had three buddhas, two flanking the center statue. There were two representations of 2 smaller bodhisattvas. Unfortunately, due to the severe wear of the elements, only the center buddha and one of the bodhisattvas survived the ages. (howard) The faces have been partially restored but held to a non Chinese physiognomy. This was influenced by their predecessors of Dunhuang. (web art-arch.com) It is believe it was commissioned by Emperor Wengeng. The reason for this had been thought of as perhaps his act of atonement for the persecutions he had committed. (huo)\n\nCave 20 can be compared with the Dunghuang grottos. This is popularly known as The Caves ofthe Thousand Buddhas (Mogao Caves). It was an important stopping point along the Silk Road. (columbia) The patronage of these caves were merchants, local rulers and religious travelers. This was done to support the monastic community for over 1000 years. The reasons of why the caves were commissioned varied. Religious protection, giving thanks, and to earn religious merits are just a few.(asian art video)This site is known for it\'s painted murals and colored sculptures.(ziying)\n\nThough Cave 20 and the Dunhuang grottoes both are religious pilgrimage sites related to the Buddhist beliefs and traditions, there are a few differences. The Tanyao Five were commissioned for political reasons by political leaders, meanwhile the Dunhuang patronage scoped the entire community. Though it took a mere 64 years to complete the Tanyao Five, the works at Dunhuang continued on for about 1000 years. The main difference is size. Though Dunhuang has the many caves, Cave 20 stands out because of it\'s colossal size.\n\nBecause of the sites location on the famous Silk Road, these were trade routes that connected China with the West, these sites along the way helped spread Buddhism throughout China and the Western world. These were not merely just symbols of Buddhism, but had the responsibility to\n\"demonstrate China\'s import of foreign religions aesthetics as much as the wealth generated by its export of silk.\" (gardner)\n\nToday, the Yungang caves are still among the holiest of sites for Buddhist pilgrims. Frommer\'s tour book states that \"is the most significant site of Buddhist statuary in all of China.\"(frommer 298) The site is one of the best curated sites with regular daily tours. Though there are four hundred, ninety two caves, you will be able to see less than 10 of these magnificent caves on your two hour tour. (frommer)\nThis massive cave that is designated as a holy site, I believe, cannot have it\'s desired impression without a first hand experience. Though I don\'t connect with the religious aspect of this sculpture, I am totally in awe of this gigantic masterpiece. I believe that future generations can take from this sculpture the human\'s capabilities of artistic creation when it\'s fueled by faith.\n\n&nbsp;\n\n\"Dunhuang.\" Columbia Electronic Encyclopedia, 6th Edition (2010): 1. Middle Search Plus. EBSCO. Web. 2 May 2011.\n\nHoward, Angela Falco. Chinese Sculpture. New Haven: Yale UP, 2006. Print.\n\nBailey, Lee Worth., and Emily Taitz. Introduction to the World\'s Major Religions. Westport, CT: Greenwood, 2006. Print.\n\nZIYING. \"Yungang’s Treasure.\" :: Buddhist Travel ::. 12 Mar. 2008. Web. 02 May 2011.\nhttp://www.buddhistravel.com/index.php?id=66,661,0,0,1,0&gt;\n\n\"Yungang Grottoes, Datong.\" Art History Timelines, Resources, and Images. June 2009. Web. 02 May 2011. &lt;http://www.art-and-archaeology.com/china/datong/yg02.html&gt;.\n\nGardner, Helen, La Croix, Horst. De, and Richard G. Tansey. Gardner\'s Art through the Ages. New York: Harcourt Brace Jovanovich, 1980. Print.\n\nChinese Buddhist Cave Shrine. Asian Art Museum, 2009. Web. &lt;http://www.youtube.com/watch?v=UH3X1H6pYjY&amp;feature=player_embedded&gt;.\n\nHuo, Jianying. \"Yungang Grottoes and Buddhist Restoration.\" China Today 56.6 (2007): 66-70. Academic Search Complete. EBSCO. Web. 2 May 2011.','Yungang Caves-Buddha-Cave 20','','inherit','open','open','','1203-autosave','','','2011-05-03 18:19:52','2011-05-04 00:19:52','',1203,'http://jeanatacc.com/2011/?p=1211',0,'revision','',0),