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Arti Huruf Depan Nama Kamu

Written by cnathael@blog.com 0 komentar Posted in: , ,


* A *
Kamu jauh dari romantis. Lebih tertarik pada tindakan, sih. Ada prinsip 'apa yang dilihat, itulah yang didapat'. Kamu pasti tidak sabar main mata atau pegangan tangan di gedung bioskop. Maunya langsung tancap, hehehe.... Maka tidak ada tempat bagi seseorang yang malu-malu kucing, manis, pura pura sopan atau muna. "Sudah bukan jamannya isyarat yang tak jelas" kata kamu. Padahal, secara penampilan luar, tidak kelihatan lho, bahwa kamu itu penuh gairah dan seksi..



* B *
Duh, romantisnya. Bukankah kamu suka suasana makan malam yang indah? Kamu juga suka menerima hadiah-hadiah sebagai tanda cinta dari pasangan. Kamu ingin dimanja dan tahu bagaimana memanjakan dia. Kamu sangat pribadi dalam menunjukkan rasa cinta dan khususnya saat bercinta. Kamu akan menahan semuanya sampai segala sesuatu sesuai. Kamu mampu mengontrol hasrat dan puasa dari seks bila harus. Kamu membutuhkan sensasi dan pengalaman baru. Kamu selalu ingin bereksperimen.

* C *
Kamu adalah pribadi yang sangat sosial. Maka hubungan pribadi sangatlah penting. Kamu butuh kedekatan dan kebersamaan. Kamu harus dapat bicara dengan pasangan sebelum, selama dan sesudah bercinta. Kamu ingin objek kasih sayang haruslah bisa diterima secara sosial, untuk itu si dia harus ganteng atau cantik. Kamu melihat kekasih sebagai teman dan pendamping.
Kamu adalah orang yang sangat seksi dan sensual. Yang kamu butuhkan adalah seseorang yang menghargai dan hampir memuja kamu. Nah, ketika itu tak tercapai, kamu tega meninggalkannya dalam waktu lama tanpa aktivitas mesra/seks sama sekali. Kamu adalah seorang ahli dalam mengontrol keinginan.

* D *
Semangat kamu besar sekali dalam mengejar sesuatu yang diinginkan.
Kenapa? Seperti tak ada kata menyerah. Tapi kamu sangat ngemong dan peduli pada masalah orang lain.
Di luar itu, kamu sangat seksi, bergairah, setia dan penuh semangat dalam membina hubungan meski kadang posesif dan pencemburu. Seks, bagi kamu adalah hal yang menyenangkan dan harus dinikmati. Kamu terdorong oleh hal hal eksentrik dan tak biasa, bebas dan terbuka. Untuk yang terakhir ini waspadalah.

* E *
Ternyata, kebutuhan terbesar kamu adalah bicara. Jika teman kencan bukan pendengar yang baik, hubungan bisa buruk. Maka carilah pacar yang menarik secara intelektual. Jika tidak, kamu tak akan tertarik secara seksual padanya. Sehari-hari, kamu benci ketidakharmonisan, tapi menikmati perdebatan. Aneh ya? Kamu juga suka main mata, dengan kilah: tantangan itu lebih penting dibanding tindakan seksual. Boleh dipercaya kok, kamu sangat setia begitu sudah menjatuhkan hati. Tapi kesetiaan itu tak cukup berarti bagi kekasih kamu jika ia bukan orang pintar. Karena kamu bisa tertidur dengan buku di pelukan.

* F *
Jangan terlalu idealis-lah. Kamu juga sangat memuja lawan-jenis. Yang kamu cari adalah pasangan hidup terbaik. Nggak gampang lho. Karena kamu merasa sangat setia pada pasangan? Atau karena kamu merasa sensual, seksi? Di depan banyak orang, kamu suka pamer, lho. Suka kemewahan dan kecantikan dibalik sifat romantis yang kamu miliki. Sehingga adegan cinta dramatis adalah fantasi favorit kamu di masa silam. Tapi, sebagai kekasih, kamu sangat baik hati kok.

* G *
Kamu orang yang sangat pemilih. Sukanya pada kesempurnaan diri, dan apalagi kekasih. Kamu hanya menanggapi orang-orang yang status serta intelektualitasnya lebih. Di tempat tidur, kamu tahu bagaimana meraih puncak stimulasi erotis karena kamu mengerjakannya dengan amat cermat.
kamu bisa menjadi seseorang yang amat aktif secara seksual ketika menemukan waktu yang tepat. Tugas-tugas dan tanggung jawab, mengatasi hal-hal lain. Kamu mungkin sulit dekat secara emosi dengan seorang kekasih, tetapi tidak kesulitan dekat secara seksual.

* H *
kamu mencari pasangan yang dapat menaikkan reputasi dan mendapatkan keterampilan. Kamu sangat baik terhadap kekasih sekali waktu menjalani \ komitmen. Hadiah-hadiah kamu sebenarnya merupakan investasi bagi pasangan. Sebelum menjalani komitmen, kamu cenderung berhemat dan berhati-hati terhadap pengeluaran dan kebiasaan berkencan serta sama hati hatinya dengan keterlibatan secara seksual. Kamu adalah kekasih yang sensual dan sabar.

* I *
Kamu memiliki kebutuhan besar untuk dicintai, dihargai, bahkan dipuja.
Kamu menikmati kemewahan, sensualitas dan kenikmatan ragawi. Kamu mencari kekasih yang tahu apa yang dikerjakan. Kamu tidak tertarik orang orang amatir kecuali mereka yang membutuhkan tutor. Kamu cerewet dan menghabiskan banyak tenaga untuk menjadikan terpenuhinya keinginan.
Kamu butuh eksperimen dan mencoba mode baru untuk kegiatan seks. Kamu mudah bosan sehingga membutuhkan petualangan dan perubahan seksual. Kamu lebih sensual daripada seksual tetapi kadang menurun menjadi terlalu bernafsu, hihihi...

* J *
Kamu sangat romantis dan terkait dengan kemewahan cinta. Memiliki pasangan adalah hal yang sangat penting bagi kamu. Kamu bebas dalam menyatakan cinta dan ingin mengambil kesempatan, mencoba pengalaman seks dan pasangan baru, membuat semuanya terasa enak. Otak memicu kamu. Kamu harus merasa bahwa pasangan mendorong secara intelektual. Bila tidak, kamu akan kesulitan menjaga hubungan dengannya.
Kamu membutuhkan cinta, butuh disayang, butuh suasana yang mewah, pokoknya dihargai.

* K *
Tak ada kata lain, kecuali: kamu benar-benar luar biasa mengagumkan ....

* L *
kamu sangat romantis, idealis kadang percaya bahwa mencintai itu artinya berkorban. Kamu mengakhiri hubungan atau berhenti menarik hati orang yang punya masalah tak biasa. Kamu melihat diri sendiri sebagai penyelamat kekasih. Kamu tulus, penuh kasih, penuh nafsu dan mimpi. Kamu mudah jatuh cinta. Kamu sering berfantasi dan terdorong oleh film dan majalah. Kamu tidak mengatakan rahasia hidup kepada orang lain, apalagi fantasi seksual kamu.

* M *
Emosional dan bersemangat. Ketika terlibat dalam sebuah hubungan, kamu melempar seluruh diri kamu di dalamnya. Tak ada yang bisa menghentikan. Tak satu palang pun mampu menghalang. Kamu habis-habisan, dan mengidamkan seseorang yang sama: penuh kasih dan bersemangat. Kamu percaya pada kebebasan seksual total. Kamu ingin mencoba semua. Pasokan energi seksual kamu seolah tak pernah mati. Kamu juga senang bertindak seperti ‘ibu’ bagi pasangan.

* N *
Sori, Anda payah di tempat tidur!

* O *
Kamu sangat tertarik kegiatan seksual tapi sangat tertutup dan malu mengakui hasrat itu. Kamu bisa mengarahkan banyak energi seksual untuk menghasilkan uang dan atau mencari kekuasaan. Kamu dengan mudah dapat memperpanjang periode lajang kamu. Kamu penuh kasih, penuh gairah, pecinta seks, dan menuntut hal yang sama dari pasangan. Seks adalah hal yang serius sehingga kamu meminta keragaman intensitas dan ingin mencoba semua. Kadang, gairah kamu berubah menjadi posesif yang harus terus dicek.

* P *
Kamu sangat sadar akan norma sosial. Kamu tak akan berpikir untuk melakukan sesuatu yang membahayakan citra atau reputasi. Penampilan itu penting. Kamu membutuhkan pasangan yang kelihatan tampan atau cantik, tapi juga pandai. Anehnya, kamu memandang pasangan sebagai musuh untuk mendorong getaran seks. Kamu relatif bebas dari gangguan seksual. Kamu mau bereksperimen dan mencoba cara baru. Kamu sangat sosial dan sensual. Kamu menikmati main mata dan membutuhkan cukup banyak penghargaan dari segi fisik.

* Q *
Kamu butuh aktivitas dan dorongan konstan. Kamu punya banyak sekali energi fisik. Tak mudah bagi seorang pasangan untuk tetap bersama kamu, baik secara seksual maupun hal lain. Kamu adalah kekasih yang antusias dan cenderung tertarik pada orang dari kelompok etnis lain. Kamu butuh romantisme, jantung hati dan bunga serta perbincangan untuk menaikkan gairah dan berlanjut ke kegiatan seks.

* R *
Kamu orang yang sangat logis dan berorientasi pada tindakan. Kamu butuh seseorang yang dapat mengikuti langkah, dan secara intelektual menyamai, syukur lebih cerdas. Kamu menjadi bergairah karena dorongan pikiran dibanding badan yang indah. Tapi, ketertarikan fisik juga amat penting bagi kamu. Maka, si dia harus orang yang bisa dibanggakan. Secara pribadi, kamu sangat seksi, dan beranggapan seks itu penting, sehingga sisi negatifnya kamu dapat menjadi pasangan yang sangat menuntut.

* S *
Kamu sangat tertutup, suka menahan diri dan malu. Padahal kamu cukup sensual dan bergairah. Hanya dalam keintiman pribadi kamu membiarkan alam membuka rahasia kamu. Ketika seks menjadi hal fundamental, kamu adalah seorang ahli. Kamu tahu semua trik kecil, dan sanggup bersandiwara atau bermain-main dan membuat kehidupan cinta menjadi sangat serius. Kamu punya kesabaran untuk menunggu orang yang tepat.

* T *
Kamu sangat sensitif, pribadi, dan pasif secara seksual. Kamu menyukai pasangan yang mengambil pimpinan. Musik, lampu temaram, dan pikiran romantis menaikkan gairah kamu. Kamu berfantasi tetapi tidak mudah jatuh cinta. Ketika sedang kasmaran, kamu romantis, idealis, menggelegak, dan amat bersemangat. Kamu menikmati saat pikiran dan perasaan terdorong, terangsang dan tergoda. Kamu adalah orang yang mahir dalam bermain mata. Kamu mampu membuat hubungan seperti mimpi.

* U *
Kamu antusias dan idealis ketika sedang jatuh cinta. Kamu jatuh pada orang-orang yang memuja. Kamu melihat roman sebagai tantangan. Kamu adalah seorang penjelajah dan butuh petualangan, kehebohan dan kebebasan.
Kamu hanya berurusan dengan hubungan yang potensial. Kamu merasa nikmat memberi hadiah dan melihat pasangan terlihat cantik atau tampan.
Dorongan seks kamu kuat dan bernafsu untuk langsung dikagumi. Kamu ingin menempatkan kesenangan pasangan diatas keinginan diri sendiri.

* V *
Kamu itu individualis dan butuh kebebasan. Kamu menunggu sampai kenal seseorang dengan baik sebelum berkomitmen. Mengenal seseorang, berarti menjiwainya. Kamu merasa butuh mengerti isi kepalanya untuk mengerti apa yang mambuatnya bergerak. Kamu tertarik pada orang-orang eksentrik.
Seringkali, ada perbedaan usia antara kamu dan pasangan. Kamu menikmati bahaya, gairah dan ketegangan. Adegan gay membuat kamu bergairah meski kamu bukan gay.

* W *
Kamu sangat bangga, tekun dan menolak tantangan jika mengejar cinta. Ego kamu dipertaruhkan. Kamu romantis, idealis dan sering jatuh cinta dengan cinta itu sendiri dan tidak melihat pasangan sebagai dirinya sendiri.
kamu merasa benar-benar melemparkan seluruh diri kamu ke dalam hubungan. Tak ada yang terlalu baik untuk pasangan. Kamu menikmati percumbuan.

* X *
kamu butuh stimulasi konstan karena mudah bosan. Kamu dapat berpacaran dengan lebih dari satu orang dengan mudah. Kamu tak dapat mematikan pikiran. Kamu terus bicara selagi bercinta. Kamu punya hubungan cinta yang hebat, semuanya oleh diri sendiri dan di dalam kepala.

* Y *
Kamu seksi, sensual dan sangat mandiri. Bila tak mendapatkannya dengan cara kamu sendiri, kamu menghentikan segala sesuatunya. Kamu ingin mengontrol hubungan yang tidak selalu berjalan baik. Kamu merespon dorongan fisik, menikmati sentuhan di leher dan menghabiskan berjam-jam hanya untuk menyentuh, merasakan dan mengeksplorasi. Namun jika kamu menghabiskan waktu untuk mencari uang, kamu akan menghentikan kesenangan ragawi ini sementara waktu.
Kamu merasa perlu membuktikan pada diri sendiri dan pasangan, betapa hebatnya kamu sebagai seorang kekasih. Kamu ingin umpan balik soal kinerja. Kamu teman tidur yang terbuka, mendorong dan romantis.

* Z *
Bagi kamu, bisnis harus didahulukan dibanding seks. Jika kamu diganggu urusan karir, bisnis atau urusan uang, kamu akan susah untuk rileks dan mendapat mood untuk bercinta. Kamu idealis, romantis terhadap tanggung-jawab dan merasa harus sangat sensual. Kamu tak pernah kehilangan kontrol terhadap emosi. Kamu sangat hati-hati sebelum memberikan hati dan tubuh untuk urusan satu ini. Sekali kamu berkomitmen, kamu akan lekat seperti lem.

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Arti nama

Written by cnathael@blog.com 0 komentar Posted in:

Agripina ; latin = lahir u/ terkenal
Agnes ; yunani = murni; lembut
Ailsa ; jerman = gadis periang
aimee ; perancis = kekasih
Akiko ; jpn = cahaya terang
alberta ; jerman = cemerlang n agung
Alexander ; yunani = org besar, pelindung kaum pria.
Alice ; yunani = kebenaran
Alvina ; jerman = kekasih/ sahabat mahluk hidup
Amelia ; jerman = rajin n bersemangat/ kerja keras
Anabela ; ibrani = penuh kekaguman
Anastasia ; latin = bangkit kembali
Andrew/andreas /andre / andrien ; yunani = jantan
Andromeda; yunani = yg memerintah
Annice ; ibrani = penuh kekaguman
Aprilia ; indonesia = si cantik yg lahir d bln april
ardelia ; latin = tekun/giat
Ariel ; latin = singa
Arnold ; jerman = seperkasa rajawali
Artemisia ; yunani = maha sempurna
Arthur = sekeras batu karang
Atalie; scandinavia = gadis y Murni
Aurellia; latin = y keemasan
Aveline; ibrani = senang
Azura; persia = biru
Benedicta; latin = yg terberkati
Brahma; sansekerta = mantra suci
Caesar; latin = sang pemimpin
Callista; yunani = kecantikan yg luar biasa
Calina; latin = rambut yg bercahaya
Camilla ; latin = keadilan
Camille ; latin = keagungan
Carey / cary = manis
Carissa ; yunani = anggun
Caroline; jerman = sangat kuat
Cecilia / celia; latin = musik
Chan / channing; inggris = pendeta
Charlie; jerman = pria
Christine / christian / christopher; yunani  = pengikut kristus
chrysilla; yunani = rambut emas
Claresta; inggris = wanita bersinar; latin = kemenangan
Clarissa; latin = yg terkenal
Cleopatra; yunani = yg ternama
Cordellia; celtic = permata laut
Cosina; yunani = dunia yg dinamis
Coulava; caltic = tangan yg lembut
Elvia; teutonic = pikirannya giat
Elvina; teutonic = ramah n bijaksana
Elysia; yunani = dari surga
Esmeralda; yunani = jamrud
Errina; caltic = damai
Evan; ibrani = anugrah tuhan yg paling indah
Evelyna; caltic = lincah dan bahagia
Fedora; yunani = pemberian tuhan
Felicia; latin = bahagia
Feronika = perpaduan
Finna; caltic = putih
Fredicia; teutonic = penguasa damai
Giovanni=hans; ibrani = anugrah tuhan yg paling indah
Ignatia; latin = perayu
Ignacia; latin = rajin sekali
Illona; yunani = cahaya
Ilone = memancarkan kecantikan
Iola; yunani = permata biru
Irene ; yunani = damai
Ivana; ibrani = pemberian tuhan yang maha indah
Ivena; ibrani = kemuliaan
Ivan ; ibrani = anugrah tuhan yang paling  indah
Ivander; ibrani = laki2 terbaik
Jeremia; ibrani = dikasihi tuhan
Jennie; caltic = wanita yang jujur
John/johnie; ibrani = anugrah tuhan yang maha esa
Joice; latin = penuh kebahagiaan
Joseph ; ibrani = ia akan menambahkan
Joshua; ibrani = yg diselamatkan tuhan
Julius/julia; latin /yunani = remaja yg penuh semangat
Justine; latin = budiman
Kalonica; yunani = kejayaan si cantik
Kalyca; yunani = sekuntum bunga mawar
Kennedy; gaelic = pemimpin
Kevin ; caltic = lemah lembut n ramah
Leona = sekuat n seberani singa
Levina; inggris = sinar yang terang
Lord; inggris = gelar bangsawan
lucida; latin = bercahaya
Luvena; latin = kekasih yang mungil
Lydia; yunani = menyegarkan
Magda/magdalena; ibrani = menara kekuatan
Malta = tempat perlindungan
Marianne/mariana; kawi= memiliki kesehatan yang baik
Marin; latin = gadis laut
Martinus; latin = perkasa n berani
Marvin; inggris = pecinta laut
Melanie ; yunani = kegelapan
miranda; latin = u/ disanjung
Monica= penasehat
Moria; yunani = pilihan tuhan
Nadia = harapan
Natalie /natalia;latin =putri natal
Nathania; ibrani = pemberian tuhan
Novia; latin = berwajah baru
Olga; jerman = suci
Ordelia; yunani = senjata Bidadari
Patricia ; latin = keluarga bangsawan
Pauline; latin = kecil
Primalia; latin = seperti musim semi
Salome; ibrani = wanita yang sempurna
Sunshine ; inggris = sinar matahari
Sheila; caltic = pemusik
Sherly; teutonic = manis
Stephanie ; yunani = dimahkotai
Valencia ; latin = kuat n gagah
Valentina; latin = kuat N penuh semangat
Vania; ibrani = anugrah tuhan y indah
Verina; latin = sangat setia
Veronica; latin = bayangan sejati
; inggris = kemenangan
Vivian; latin = penuh kehidupan
Vivia; latin = lincah
Yesaya; yahudi = hadiah
Yuli; basque = muda

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Arti dari Tian

Written by cnathael@blog.com 0 komentar Posted in:

for the village in Benin see Tian, Benin
Tian (Chinese: pinyin: tiānWade-Giles: t'ien; literally "Sky or heaven, heavens; god, gods") is one of the oldest Chinese terms for the cosmos and a key concept in Chinese mythology, philosophy, and religion. During the Shang Dynasty (17th–11th centuries BCE) the Chinese called god Shangdi (上帝 "lord on high") or Di ("lord"), and during the Zhou Dynasty (11th–3rd centuries BCE) Tian "heaven; god" became synonymous with Shangdi. Heaven worship was, for thousands of years, the orthodox state cult of imperial China.
In the Chinese philosophical systems of Taoism and Confucianism, Tian is often translated as "Heaven" and is mentioned in relationship to its complementary aspect of (), which is most often translated as "Earth". These two aspects of Daoist cosmology are representative of the dualistic nature of Daoism. They are thought to maintain the two poles of the Three Realms (三界) of reality, with the middle realm occupied by Humanity (人 Ren).
Characters

Tian's modern Chinese character 天 combines da 大 "great; large" and yi 一 "one", but some of the original characters in Shang oracle bone script and Zhou bronzeware script anthropomorphically portray a large head on a great person. The ancient oracle and bronze ideograms for da 大 depict a stick figure person with arms stretched out denoting "great; large". The oracle and bronze characters for tian 天 emphasize the cranium of this "great (person)", either with a square or round head, or head marked with one or two lines. Since Shang scribes cut oracle inscriptions on bone or shell, their characters often have straight lines where later bronze inscriptions have curved lines. Schuessler (2007:495) notes the bronze graphs for tian showing a person with a round head resemble those for ding 丁 "4th Celestial stem", and suggests "The anthropomorphic graph may or may not indicate that the original meaning was 'deity', rather than 'sky'."

Besides the usual 天, tian "heaven" has variant Chinese characters. Two early examples are 兲 (written with 王 "king" and 八 "8") and the Daoist coinage 靝 (with 青 "blue" and 氣 "qi", i.e., "blue sky").
[edit] Origins

The sinologist Herrlee Creel, who wrote a comprehensive study on "The Origin of the Deity T'ien" (1970:493-506), gives this overview.

For three thousand years it has been believed that from time immemorial all Chinese revered T'ien 天, "Heaven," as the highest deity, and that this same deity was also known as Ti 帝 or Shang Ti 上帝. But the new materials that have become available in the present century, and especially the Shang inscriptions, make it evident that this was not the case. It appears rather that T'ien is not named at all in the Shang inscriptions, which instead refer with great frequency to Ti or Shang Ti. T'ien appears only with the Chou, and was apparently a Chou deity. After the conquest the Chou considered T'ien to be identical with the Shang deity Ti (or Shang Ti), much as the Romans identified the Greek Zeus with their Jupiter. (1970:493)

Creel refers to the historical shift in ancient Chinese names for "god"; from Shang oracles that frequently used di and shangdi and rarely used tian to Zhou bronzes and texts that used tian more frequently than its synonym shangdi.

First, Creel analyzes all the tian and di occurrences meaning "god; gods" in Western Zhou era Chinese classic texts and bronze inscriptions. The Yi Jing "Classic of Changes" has 2 tian and 1 di; the Shi Jing "Classic of Poetry" has 140 tian and 43 di or shangdi; and the authentic portions of the Shu Jing "Classic of Documents" have 116 tian and 25 di or shangdi. His corpus of authenticated Western Zhou bronzes (1970:464–75) mention tian 91 times and di or shangdi only 4 times. Second, Creel contrasts the disparity between 175 occurrences of di or shangdi on Shang era oracle inscriptions with "at least" 26 occurrences of tian. Upon examining these 26 oracle scripts that scholars (like Guo Moruo) have identified as tian 天 "heaven; god" (1970:494–5), he rules out 8 cases in fragments where the contextual meaning is unclear. Of the remaining 18, Creel interprets 11 cases as graphic variants for da "great; large; big" (e.g., tian i shang 天邑商 for da i shang 大邑商 "great settlement Shang"), 3 as a place name, and 4 cases of oracles recording sacrifices yu tian 于天 "to/at Tian" (which could mean "to Heaven/God" or "at a place called Tian".

The Shu Jing chapter "Tang Shi" (湯誓 "Tang's Speech") illustrates how early Zhou texts used tian "heaven; god" in contexts with shangdi "god". According to tradition, Tang of Shang assembled his subjects to overthrow King Jie of Xia, the infamous last ruler of the Xia Dynasty, but they were reluctant to attack.

The king said, "Come, ye multitudes of the people, listen all to my words. It is not I, the little child [a humble name used by kings], who dare to undertake what may seem to be a rebellious enterprise; but for the many crimes of the sovereign of Hsiâ [Xia] Heaven has given the charge [tianming, see Compounds below] to destroy him. Now, ye multitudes, you are saying, 'Our prince does not compassionate us, but (is calling us) away from our husbandry to attack and punish the ruler of Hsiâ.' I have indeed heard these words of you all; but the sovereign of Hsiâ is an offender, and, as I fear God [shangdi], I dare not but punish him. Now you are saying, 'What are the crimes of Hsiâ to us?' The king of Hsiâ does nothing but exhaust the strength of his people, and exercise oppression in the cities of Hsiâ. His people have all become idle in his service, and will not assist him. They are saying, 'When will this sun expire? We will all perish with thee.' Such is the course of the sovereign of Hsiâ, and now I must go and punish him. Assist, I pray you, me, the one man, to carry out the punishment appointed by Heaven [tian]. I will greatly reward you. On no account disbelieve me; — I will not eat my words. If you do not obey the words which I have spoken to you, I will put your children with you to death; — you shall find no forgiveness." (tr. James Legge 1865:173–5)

Having established that Tian was not a deity of the Shang people, Creel (1970:501-6) proposes a hypothesis for how it originated. Both the Shang and Zhou peoples pictographically represented da 大 as "a large or great man". The Zhou subsequently added a head on him to denote tian 天 meaning "king, kings" (cf. wang 王 "king; ruler", which had oracle graphs picturing a line under a "great person" and bronze graphs that added the top line). From "kings", tian was semantically extended to mean "dead kings; ancestral kings", who controlled "fate; providence", and ultimately a single omnipotent deity Tian "Heaven". In addition, tian named both "the heavens" (where ancestral kings and gods supposedly lived) and the visible "sky".
[edit] Views
[edit] Confucius

The concept of Heaven (Tian, 天) is found pervasively in Confucianism. Confucius used the term Heaven as a synonym for Shangdi.[citation needed] Confucius had an intimate trust in Heaven and believed that Heaven overrules human efforts, that he was carrying out the will of Heaven, and so Heaven will not allow its servant, Confucius, to be killed until his work is done. Many attributes of Heaven were delineated in his Analects.

Confucius honored Heaven as the supreme source of goodness:

The Master said, "Great indeed was Yao as a sovereign! How majestic was he! It is only Heaven that is grand, and only Yao corresponded to it. How vast was his virtue! The people could find no name for it. How majestic was he in the works which he accomplished! How glorious in the elegant regulations which he instituted!" (VIII, xix, tr. Legge 1893:214)

Confucius felt himself personally dependent upon Heaven (VI, xxvi, tr. Legge 1893:193): "Wherein I have done improperly, may Heaven reject me! may Heaven reject me!"

Confucius believed that Heaven cannot be deceived:

The Master being very ill, Zi Lu wished the disciples to act as ministers to him. During a remission of his illness, he said, "Long has the conduct of You been deceitful! By pretending to have ministers when I have them not, whom should I impose upon? Should I impose upon Heaven? Moreover, than that I should die in the hands of ministers, is it not better that I should die in the hands of you, my disciples? And though I may not get a great burial, shall I die upon the road?" (IX, xi, tr. Legge 1893:220-221)

Confucius believed that Heaven gives people tasks to perform to teach them of virtues and morality:

The Master said, "At fifteen, I had my mind bent on learning. At thirty, I stood firm. At forty, I had no doubts. At fifty, I knew the decrees of Heaven. At sixty, my ear was an obedient organ for the reception of truth. At seventy, I could follow what my heart desired, without transgressing what was right." (II, iv, tr. Legge 1893:146)

He believed that Heaven knew what he was doing and approved of him, even though none of the rulers on earth might want him as a guide:

The Master said, "Alas! there is no one that knows me." Zi Gong said, "What do you mean by thus saying - that no one knows you?" The Master replied, "I do not murmur against Heaven. I do not grumble against men. My studies lie low, and my penetration rises high. But there is Heaven - that knows me!" (XIV, xxxvii, tr. Legge 1893:288-9)

Perhaps the most remarkable saying, recorded twice, is one in which Confucius expresses complete trust in the overruling providence of Heaven:

The Master was put in fear in Kuang. He said, "After the death of King Wen, was not the cause of truth lodged here in me? If Heaven had wished to let this cause of truth perish, then I, a future mortal, should not have got such a relation to that cause. While Heaven does not let the cause of truth perish, what can the people of Kuang do to me?" (IX, v and VII, xxii, tr. Legge 1893:217-8)

[edit] Mozi

It was Mozi (479-438 B.C.), born about the time that Confucius died, who really developed Confucius' own religious teachings[citation needed]. Mozi was plainly a monotheist[citation needed]. For Mozi, Heaven is the divine ruler, just as the Son of Heaven is the earthly ruler. Mozi believed that spirits and minor gods exist (monarch), but their function is merely / suppose to carry out the will of Heaven, watching for evil-doers and punishing them. Thus they function as angels of Heaven[citation needed] and do not detract from its monotheistic government of the world. With such a high monotheism, it is not surprising that Mozi should have taught that Heaven loves all people equally and that each person should similarly love all human beings without distinguishing between his own relatives and those of others (Dubs, 1959-1960:163-172). Such teachings are the logical consequence of a universalistic monotheism. Mozi criticized the Confucians of his own time for not following the teachings of Confucius. In Mozi's Will of Heaven (天志), he writes:

Moreover, I know Heaven loves men dearly not without reason. Heaven ordered the sun, the moon, and the stars to enlighten and guide them. Heaven ordained the four seasons, Spring, Autumn, Winter, and Summer, to regulate them. Heaven sent down snow, frost, rain, and dew to grow the five grains and flax and silk that so the people could use and enjoy them. Heaven established the hills and rivers, ravines and valleys, and arranged many things to minister to man's good or bring him evil. He appointed the dukes and lords to reward the virtuous and punish the wicked, and to gather metal and wood, birds and beasts, and to engage in cultivating the five grains and flax and silk to provide for the people's food and clothing. This has been so from antiquity to the present." (tr. Mei 1929:145)

[edit] Traditional science

There are three major schools on cosmology. Most other hypothesis were developed from them.[1]

Gatian shuo (蓋天說) "Canopy-Heavens hypothesis" origined from the text Zhou Bi Suan Jing. The earth is covered by a material Tian.

Huntian shuo (渾天說) "Egg-like hypothesis". The earth surrounded by a Tian sphere rotating over it. The celestial bodies are attached to the Tian sphere. A summary is in Zhang Heng's article Armillary sphere.[2]

Xuanye shuo (宣夜說) "Firmament hypothesis". The tian is an infinite space. The celestial bodies were light matters floating on it move by Qi. A summary by Ji Meng (郗萌) is in the astronomical chapters of the book of Jin.

Sometimes the sky is divided into Jiutian (九天) "the nine sky divisions", the middle sky and the eight directions.[3][4]
[edit] Buddhism

The Tian are the heaven worlds in buddhist cosmology. Some devas are also called Tian.[5][6][7]
[edit] Taoism

The number of vertical heaven layers in Taoism is different, the most common saying is the 36 Tian developed from Durenjing (度人經).[8][9][10][11][12] There are also 36 Grotto-Heavens and 72 blessed lands (洞天福地) in the earth where Taoist gods lived.[13][14]
[edit] I Kwan Tao

Tian are divided into 3 vertical worlds. Li Tian (理天) "heaven of truth", Qi Tian (氣天) "heaven of spirit" and Xiang Tian (象天) "heaven of matter".[15][16][17] The enlightened ones lived in Li Tian, common devas lived in the Qi Tian and our world is Xiang Tian.[18]
[edit] Meanings

The semantics of tian developed diachronically. The Hanyu dazidian, an historical dictionary of Chinese characters, lists 17 meanings of tian 天, translated below.

1. Human forehead; head, cranium. 人的額部; 腦袋.
2. Anciently, to tattoo/brand the forehead as a kind of punishment. 古代一種在額頭上刺字的刑罰.
3. The heavens, the sky, the firmament. 天空.
4. Celestial bodies; celestial phenomena, meteorological phenomena. 天體; 天象.
5. Nature, natural. A general reference to objective inevitability beyond human will. 自然. 泛指不以人意志為轉移的客觀必然性.
6. Natural, innate; instinctive, inborn. 自然的; 天性的.
7. Natural character/quality of a person or thing; natural instinct, inborn nature, disposition. 人或物的自然形質; 天性.
8. A reference to a particular sky/space. 特指某一空間.
9. Season; seasons. Like: winter; the three hot 10-day periods [following the summer solstice]. 時令; 季節. 如: 冬天; 三伏天.
10. Weather; climate. 天氣; 氣候.
11. Day, time of one day and night, or especially the time from sunrise to sunset. Like: today; yesterday; busy all day; go fishing for three days and dry the nets for two [a xiehouyu simile for "unable to finish anything"]. 一晝夜的時間, 或專指日出到日落的時間. 如: 今天; 昨天; 忙了一天; 三天打魚, 兩天曬網.
12. God, heaven, celestial spirit, of the natural world. 天神, 上帝, 自然界的主宰者.
13. Heaven, heavenly, a superstitious person's reference to the gods, Buddhas, or immortals; or to the worlds where they live. Like: go to heaven ["die"]; heavenly troops and heavenly generals ["invincible army"]; heavenly goddesses scatter blossoms [a Vimalakirti Sutra reference to "Buddha's arrival"]. 迷信的人指神佛仙人或他們生活的那個世界. 如: 歸天; 天兵天將; 天女散花.
14. Anciently, the king, monarch, sovereign; also referring to elders in human relationships. 古代指君王; 也指人倫中的尊者.
15. Object upon which one depends or relies. 所依存或依靠的對象.
16. Dialect. A measure of land [shang, about 15 acres]. 方言. 垧.
17. A family name, surname. 姓.

The Chinese philosopher Feng Youlan differentiates five different meanings of tian in early Chinese writings:

(1) A material or physical T'ien or sky, that is, the T'ien often spoken of in apposition to earth, as in the common phrase which refers to the physical universe as 'Heaven and Earth' (T'ien Ti 天地).
(2) A ruling or presiding T'ien, that is, one such as is meant in the phrase, 'Imperial Heaven Supreme Emperor' (Huang T'ien Shang Ti), in which anthropomorphic T'ien and Ti are signified.
(3) A fatalistic T'ien, equivalent to the concept of Fate (ming 命), a term applied to all those events in human life over which man himself has no control. This is the T'ien Mencius refers to when he says: "As to the accomplishment of a great deed, that is with T'ien" ([Mencius], Ib, 14).
(4) A naturalistic T'ien, that is, one equivalent to the English word Nature. This is the sort of T'ien described in the 'Discussion on T'ien' in the [Hsün Tzǔ] (ch. 17).
(5) An ethical T'ien, that is, one having a moral principle and which is the highest primordial principle of the universe. This is the sort of T'ien which the [Chung Yung] (Doctrine of the Mean) refers to in its opening sentence when it says: "What T'ien confers (on man) is called his nature." (1952:31)

The Oxford English Dictionary enters the English loanword t'ien (also tayn, tyen, tien, and tiān) "Chinese thought: Heaven; the Deity." The earliest recorded usages for these spelling variants are: 1613 Tayn, 1710 Tien, 1747 Tyen, and 1878 T'ien.
[edit] Pronunciations

The modern Standard Mandarin pronunciation of 天 "sky, heaven; heavenly deity, god" is tiān in level first tone. The character is read as Standard Cantonese tin1; Taiwanese thiN1 or thian1; Vietnamese yêu or thiên; Korean cheon or ch'ŏn (천); and Japanese ten in On'yomi (borrowed Chinese reading) and ame or sora in Kun'yomi (native Japanese reading).

Tiān 天 reconstructions in Middle Chinese (ca. 6th–10th centuries CE) include t'ien (Bernhard Karlgren), t'iɛn (Zhou Fagao), tʰɛn > tʰian (Edwin G. Pulleyblank), and then (William H. Baxter). Reconstructions in Old Chinese (ca. 6th–3rd centuries BCE) include *t'ien (Karlgren), *t'en (Zhou), *hlin (Baxter), and *thîn (Schuessler).
[edit] Etymologies

For the etymology of tian, Schuessler (2007:495) says, "Because the deity Tiān came into prominence with the Zhou dynasty (a western state), a Central Asian origin has been suggested." He cites the Mongolian word tengri "sky, heaven, heavenly deity" or the Tibeto-Burman words taleŋ (Adi) and tǎ-lyaŋ (Lepcha), both meaning "sky". Schuessler (2007:211) also suggests a likely connection between Chinese tiān 天, diān 巔 "summit, mountaintop", and diān 顛 "summit, top of the head, forehead", which have cognates such as Naga tiŋ "sky".
[edit] Compounds

Tian is the component in hundreds of Chinese compounds. Some significant ones include:

* tianming (天命 "Mandate of Heaven") "divine mandate, God's will; fate, destiny; one's lifespan"
* tianzi (天子 "Son of Heaven"), an honorific designation for the "Emperor; Chinese sovereign" (Tianzi accounts for 28 of the 140 tian occurrences in the Shi Jing above.)
* tianxia (天下, lit. "all under heaven") "the world, earth; China"
* tiandi (天地, lit "heaven and earth") "the world; the universe"

[edit] Notes

1. ^ 陈美东, 2008. 中国天文学史大系--中国古代天文学思想自然科学. 中国科学技术出版社. ISBN 9787504648372
2. ^ 中国之最 - 13世界上最早揭示月食成因的人:东汉科学家张衡
3. ^ 卷二天部二-太平御览
4. ^ 聖明壇Sacred Splendor Shrine
5. ^ 護法天神來歷考--漢化的諸天
6. ^ 天_百度百科
7. ^ 佛像的种类及介绍
8. ^ 三十六天 - 道教學術資訊網站
9. ^ 卿希泰. "三十二天与三十六天" 中国道教, Volume 4.
10. ^ 三十六天
11. ^ 三才者,天、地、人。三光者,日、月、星。
12. ^ 道教三十六天
13. ^ 卿希泰. "洞天福地岳渎名山记" 中国道教, Volume 2.
14. ^ 天界.仙境.地府及五道 - 道教學術資訊網站
15. ^ 理氣象三天論
16. ^ 天界透視
17. ^ The Answers to the Truth (III)
18. ^ 宇宙萬靈圖

[edit] References

* Chang, Ruth H. 2000. "Understanding Di and Tian: Deity and Heaven From Shang to Tang." Sino-Platonic Papers 108:1–54.
* Creel, Herrlee G., 1970. The Origins of Statecraft in China. The University of Chicago Press. ISBN 0-226-12043-0
* Dubs, Homer H. 1959-1960. "Theism and Naturalism in Ancient Chinese Philosophy," 'Philosophy East and West' 9.3-4:163-172.
* Fung Yu-Lan. 1952. A History of Chinese Philosophy, Vol. I. The Period of the Philosophers, tr. Derk Bodde. Princeton University Press.
* Legge, James., tr. 1865. The Chinese Classics, Vol. III, The Shoo King. Oxford University Press.
* Legge, James, tr. 1893. The Chinese Classics, Vol. I, The Confucian Analects, the Great Learning, and the Doctrine of the Mean. Oxford University Press.
* Schuessler, Axel. 2007. ABC Etymological Dictionary of Old Chinese. University of Hawaii Press.
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