Xiezhi
| Xiezhi | |||||||||||
|---|---|---|---|---|---|---|---|---|---|---|---|
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| Chinese name | |||||||||||
| Traditional Chinese | Giải Trĩ,Giải Trĩ | ||||||||||
| Simplified Chinese | Giải Trĩ | ||||||||||
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| Vietnamese name | |||||||||||
| Vietnamese Alpha bet | giải trãi | ||||||||||
| Chữ Hán | Giải Trĩ | ||||||||||
| Korean name | |||||||||||
| Hangul | 해태 | ||||||||||
| Hanja | Giải Trĩ | ||||||||||
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| Japanese name | |||||||||||
| Kanji | Giải Trĩ | ||||||||||
| Hiragana | かいち | ||||||||||
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| Part ofa serieson |
| Chinese folk religion |
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Major cultural forms
Main philosophical traditions: Ritual traditions: Devotional traditions:  Confucian churchesand sects: |
Thexiezhi(Giải Trĩ[a];xièzhì<Eastern Han Chinese*gɛʔ-ḍɛʔ[1]: 620 ) is a mythical creature ofChineseorigin found throughoutSinosphericlegends. It resembles an ox or goat, with thick dark fur covering its body, bright eyes, and a single long horn on its forehead. It has great intellect and understands human speech. Thexiezhipossesses the innate ability to distinguish right from wrong, and when it finds corrupt officials, it will ram them with its horn and devour them. It is known as a symbol of justice.
History[edit]
According to legend, thexiezhi,was a single-horned sheep or goat[b]which had power to divine the guilt or innocence of a person.Gao Yao,the minister of justice for the legendaryEmperor Shunemployed the beast during criminal proceedings, and he would command the sheep to ram (head-butt) the accused. The beast would ram the guilty, but spare the innocent. The account appears inWang Chong,Lunheng(80 AD).[8][2][3]
In the same work (Lunheng), the legend is prefaced the remark that public offices are painted with the images of the beast and the minister.[3][2]
As a symbol oftraditional Chinese law,xiezhihas been promoted by the Chinese dynasties. The judicial hat (Pháp quan) was also referred to as thexiezhiafter the mythical sheep/ox.[9]Thexiezhihat was part of the attire of censors (yushi) into the 8th century during the Tang period, especially for an impeachment trial.[10]
Legend has it that during theSpring and Autumn periodand theWarring States period,King Wen of Chuonce obtained axiezhiand put its image on his head, and then thexiezhicrown became a fashion in the State of Chu. Law enforcement officials in theQin dynastyalso wore such crowns, as did theHan dynasty,which inherited the Qin system. By theEastern Han dynasty,images of thexiezhibecame an indispensable ornament in the Xie Men,[clarification needed]and the XieZhi crown was titled on the law.[clarification needed]Therefore, law enforcement officials were calledxiezhi.[citation needed]
Mentions of thexiezhiin Chinese literature can be traced back to the Han dynasty. "Rhapsodyon the Imperial Park "(Thượng lâm phú),Sima Xiangrumentions thexiezhiGiải trĩ / giải trĩ"sagacious stag" among the prey in the year-end barricade hunt staged by theSon of Heaven.[11][12][13]Scholar Yáng Fú ( dương phu )[c]described thexiezhiGiải Trĩin his treatiseYiwu Zhias a "righteous beast, which rams the wrongful party when it sees a fight and bites the wrongful party when it hears an argument".[14]It is described in theShuowen Jiezias being "a cattle-like beast with one horn; in ancient times. It settled disputes by ramming the party at fault".[15]
As an inherently just beast, thexiezhiwas used as a symbol of justice and law. TheCensorateof theMingandQingeras, who were responsible for the monitoring of the civil service, wore thexiezhias a badge of office. Among the common folk, the image of thexiezhiwas believed to dispel evil spirits; axiezhimight be carved on alockto frighten off evil spirits.[citation needed]Similarly, military policemen of theRepublic of Chinawear badges bearing thexiezhi[citation needed]and it is engraved on the gavels in the law courts of thePeople's Republic of China.[citation needed]
Etymology and Identity[edit]
Linguist and Sinologist Axel Schuessler reconstructs theLate Hanpronunciation of this mythological animal's name (Giải trĩ~Giải trĩ) as *gɛʔ-ḍɛʔ.Noting that inZuo Zhuan's chapter "Duke Xuan's 17th year",[16]"Trĩis supposedly a graphical loan forGiải'understand' ",[d]he suspects the glossGiải;xiè- when misunderstood - "ended up as a pre-syllable in the animal name"Trĩ~Trĩand "may be responsible for the belief that this animal could tell straight from crooked, right from wrong."[1]: 620
Schuessler points out that the animal nameTrĩ~Trĩ[e]is attested as early as in theShang period'soracle bonesand once referred to real animals,[f]i.e. small deer which were hunted by the Shang kings yet whose identity has been almost forgotten.[1]: 620 He then proposes anAustroasiaticetymology by comparingTrĩ(Old Chinese:*dreʔ)[g]toOld Mondrāy(>Burmeseဒရယ်da.rai"hog deer"),Old Khmerdrāy>Khmerទ្រាយtriəy"stag", andStieng [Biat]draːi"swamp deer,[1]: 620 whoseProto-Mon-Khmerancestor was reconstructed byShortoas *draaj(#1508).[24]: 405
LinguistJuha Janhunen(2011) counts the "real goat-like animal (perhaps an antelope)" underlyingTrĩ;zhìas one among many sources (besides therhinoceros[22]: 192 and others) which inspired theKỳ lân;qílín,and notes that both thezhiandqilinwere one-horned animals which could tell right from wrong.[22]: 192 However, Janhunen thinks that the graphsTrĩandTrĩ,rather than being variants of each other, might have denoted different animals "but they became confused to the extent that both can be used in reference to the same range of vague folkloric and mythical beasts";[22]: 194 indeed,Shuowen Jiezidescribes theTrĩasambush predators,[25]not one-horned cattle-like ungulates.[15]
Schwartz (2018) identifies theTrĩas theantelope(Linh dương;língyáng).[23]: 40–42
Homage[edit]
In 2022, a species of prehistoricgiraffoid artiodactylfrom earlyMioceneChina,Discokeryx xiezhi,was named after thexiezhiin reference to a single bony plate on top of its skull which bore a resemblance to the horn of the mythical creature.[26]
In other places[edit]
Japan[edit]
In Japan, it is known askaichi(Giải Trĩ),also sometimes referred to as ashin'yō(Thần dương,lit. 'divine sheep').The kaichi is described as similar to a lion with one horn on the top of its head.[27]
Korea[edit]
Thexiezhiis known ashaetae(Korean:해태) in Korea. According to Korean records, thehaetaehas a muscular leonine body covered with sharp scales, a bell in its neck, and a horn on its forehead. It lives in the frontier areas of Manchuria.[28]
InJoseon-dynastyKorea, thehaetaewas believed to protect againstfire disasters.Sculptures ofhaetaewere used in architecture (for example, atGyeongbok Palace) to ward off fire.[citation needed]A cartoonhaetaenamedHaechiis the city mascot ofSeoul.
In English, thehaetaemay be called "theunicorn-lion. "[citation needed]
Gallery[edit]
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A xiezhi in Anhui Province, China -
Ahaetaeat aKorean palace
See also[edit]
Notes[edit]
- ^Othervariantsare giải trĩ, giải 𧋈, giải trĩ, giải trĩ, 觟𧣾, 觟䚦
- ^Given as "one-horned sheep" (Chinese:Một góc chi dương;pinyin:yījiǎo zhī yáng) in the original Chinese. Forke rendered this "the monoceros [hsieh-chai] is a goat with one horn ",[2]Karlgren as "kie-chaiis a ram with one horn ";[3]Karlgren and Forke read觟𧣾/ Giải Trĩashsieh-chaiandkie-chairespectively, buthsieh-chihis the Wade-Giles romanization according to references otherwise consulted.[4]
- ^Not to be confused to the officialYáng Fù( dương phụ ) who flourished during the lateEastern HanandCao Weieras
- ^Giảiis the gloss forTrĩprovided by 3rd century CE's classicistDu Yu.[17]Schuessler (2007) apparently interprets it asGiải;xiè"understand, distinguish"; yet there are other interpretations: such as "solution" byMinistry of Education Mandarin Chinese Dictionary[18]or "decision" or "clarity" byBernard Karlgren.[19]
- ^In his 2009 bookMinimal Old Chinese and Later Han Chinese,Schuessler treatsTrĩandTrĩas variants of each other.[20]: 125 Earlier,Guangyunalso treated them likewise.[21]
- ^See also Janhunen (2011: 192-194)[22]: 192–194 and Schwartz (2018: 40-42).[23]: 40–42
- ^whenceEastern Han Chinese*ḍɛB>Middle Chinese*ḍjeB,*ḍaɨB>standard Chinesezhì,zhài.[1]: 620 [20]: 125
References[edit]
- ^abcdeSchuessler, Axel (2007).An Etymological Dictionary of Old Chinese.Honolulu: University of Hawaii Press.
- ^abcWang Chong(1962) [1907], "Ch. XXIX: Auguries Verified (Shih-ying) ",Lun-hêng: Part II. Miscellaneous Essays of Wang Ch'ung,Forke, Alfred. tr. (2 ed.), New York: Paragon Book Gallery, p. 321
- ^abcKarlgren, Bernhard(1946),"Legends and Cults in Ancient China",Bulletin of the Museum of Far Eastern Antiquities(18): 261, 324,JSTOR40379201
- ^abSsu-ma Ch'ien(2020),The Grand Scribe's Records, Volume X,Nienhauser, William H.tr., Indiana University Press, p. Endnote 208,ISBN9780253056795
- ^Wang Chong vương sung(nd) [c. 85], "Shihying,chapter 52 "Là ứng thiên thứ 52,LunhengLuận hành[Discourses in the Balance] (in Chinese) – via Wikisource,
Nho giả nói vân: 觟𧣾 giả, một góc chi dương cũng, tính biết có tội. Cao đào trị ngục, này tội nghi giả, lệnh dương xúc chi. Có tội tắc xúc, vô tội tắc không xúc. Tư cái trời sinh một góc thánh thú, trợ ngục vì nghiệm, cố cao đào kính dương, khởi ngồi sự chi. Này tắc thần kỳ thụy ứng linh tinh cũng.
- ^Wang, Tao[in Chinese](1983) [1937],Jiweiju xiaoxue jinshi luncongHơi cư tiểu học kim thạch luận tùng / tích hơi cư tiểu học kim thạch luận tùng,Beijing: Zhonghua shuju, pp. 82–83
- ^Wang, Tao(2007), "Ritual Animals: Colour and Meaning (Part 1)",Bulletin of the School of Oriental and African Studies, University of London,70(2): 339, n132,JSTOR40379201
- ^Wang Chong,Lunheng(in Chinese),[5]cited by Yang (1983)[1937],[6]cited as source onxiezhiby Wang Tao(in English).[7]
- ^Cui Hao(Thôi hạod. 450), cited in the annotative workShiji Suoyin( "Seeking the Obscure in the Grand Scribe's Records" ).[4]
- ^Chen, Xi (2022),A Study of Criminal Proceeding Conventions in Tang Dynasty,Shi, Guang. tr., Springer Nature, pp. 134–135,ISBN9789811630415
- ^"Account of Sima Xiangru",inSima Qian,Shiji(91 BCE). quote: "Thế là chăng bối thu thiệp đông, thiên tử giáo săn.…… LộngGiải trĩ"
- ^"Account of Sima Xiangru A",inBook of Han(111 CE), quote: "Thế là chăng bối thu thiệp đông, thiên tử giáo săn.…… LộngGiải trĩ"
- ^Sima Xiangru, "Fu on the Imperial Park" (translated by David Knechtges) (2008). inHow to Read Chinese Poetry: A Guided Anthologyedited by Cai, Zong-Qi. quoted: "And then, as the year turns its back on autumn and edges into winter, the Son of Heaven stages the barricade hunt. [...] Paw thesagacious stag.p. 67-68 "
- ^Records of Strange Things( dị vật chí ) inCourt Advisor Yang's works( dương nghị lang thư ). quoted: "Đông Bắc hoang trung có thú danh Giải Trĩ một góc tính trung gặp người đấu tắc xúc không thẳng giả Văn Nhân luận tắc sao bất chính giả" p.27-28of 980. Scanned by Chinese Text Project
- ^abSWJZ,"Radical 𢊁"quote: "𢊁: Giải 𢊁, thú cũng, tựa sơn ngưu, một góc. Cổ giả quyết tụng, lệnh xúc không thẳng."
- ^ChunqiuZuo Zhuan,"Xuan 17","zhuan"quote: ( dư đem lão, sử khích tử sính ý chí, thứ cóTrĩChăng? ); rough translation: "I will plead old age [to retire], and let Master Xi achieve his wish. Mayhap that shall lead to asolution/ anunderstanding/clarity/decision?"
- ^Du Yu( đỗ dự ),Chunqiu Zuozhuan - Collected Explanations( xuân thu kinh truyện tập giải ), "Part 2"; Sibu Congkan ( bốn bộ bộ sách ) 1st edition version, "Vol. 11, Xuan 12 - 18",p. 186 of 190.quote: "Trĩ giải cũng"
- ^Ministry of Education Mandarin Chinese Dictionary(《 giáo dục bộ quốc ngữ từ điển 》),entry trĩ,quote: ( biện pháp. )
- ^Karlgren, Bernard (1969). “Glosses on the Tso Chuan,”BMFEA,41:1–158; gloss 349; cited in Durrant, Li, & Schaberg (translators) (2016).Zuo tradition: Commentary on the Spring and Autumn Annals.fn. 336 on p. 692.
- ^abSchuessler, Axel (2009).Minimal Old Chinese and Later Han Chinese.Honolulu: University of Hawaii Press.
- ^Guangyun,"rising tone, section cua,sub-section trĩ",quote: ( trĩ: Giải trĩ.…… Trĩ: Giống như trên. )
- ^abcdJanhunen, Juha (2011)"Unicorn, Mammoth, Whale"inLinguistics, Archaeology and the Human Past: Occasional Paper12.Kyoto: Institute for Humanity and Nature, Indus Project Research. p 189 - 222
- ^abSchwartz, Adam (2018)."Shang Sacrificial Animals: Material Documents and Images".In: Sterckx R, Siebert M, Schäfer D, eds.Animals through Chinese History: Earliest Times to 1911.Cambridge University Press; 2018:20-45.)
- ^Shorto, Harry Leonard (2006)A Mon-Khmer comparative dictionary.Sidwell, Cooper, & Bauer (eds.).Canberra:Pacific Linguistics
- ^SWJZ,vol. 10,radical trĩ,quote: ( trĩ: Thú trường 𦟝 hành trĩ trĩ nhiên, dục có điều tư sát hình. ) translation: "(The character) zhi (stands for) wild beasts with elongated backbones that move flexibly, (when they) desire to kill their prey, they patiently wait and stalk (them)" fromValenti, Federico (2018).Biological Classification in Early Chinese Dictionaries and Glossaries: from Fish to Invertebrates and Vice Versa(PDF)(PhD thesis). Università degli studi di Sassari. p. 56.
- ^Pennisi, Elizabeth(2 June 2022)."This ancient giraffe relative head-butted rivals with an 'amazing sexual weapon'".Science.Science.Retrieved2 June2022.
- ^Gould, Charles (2009).Mythical Monsters.BiblioLife. pp. 357–359.ISBN978-0-559-10836-5.
- ^An Illustrated Guide to Korean Culture - 233 traditional key words by The National Academy of the Korean Language
External links[edit]
