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Regular script typefaces emulate regular script. The names of these styles come from the Song and Ming dynasties, when block printing flourished in China.
Regular script typefaces are also commonly used, but not as common as Ming or sans-serif typefaces for body text. Regular script typefaces are often used to teach students Chinese characters, and often aim to match the standard forms of the region where they are meant to be used.
Most typefaces in the Song dynasty were regular script typefaces which resembled a particular person's handwriting e.
Just as Roman letters have a characteristic shape lower-case letters mostly occupying the x-height , with ascenders or descenders on some letters , Chinese characters occupy a more or less square area in which the components of every character are written to fit in order to maintain a uniform size and shape, especially with small printed characters in Ming and sans-serif styles.
Despite standardization, some nonstandard forms are commonly used, especially in handwriting. In older sources, even authoritative ones, variant characters are commonplace.
For example, in the preface to the Imperial Dictionary , there are 30 variant characters which are not found in the dictionary itself. The nature of Chinese characters makes it very easy to produce allographs variants for many characters, and there have been many efforts at orthographical standardization throughout history.
In recent times, the widespread usage of the characters in several nations has prevented any particular system becoming universally adopted and the standard form of many Chinese characters thus varies in different regions.
Mainland China adopted simplified Chinese characters in They are also used in Singapore and Malaysia. Traditional Chinese characters are used in Hong Kong , Macau and Taiwan.
Postwar Japan has used its own less drastically simplified characters, Shinjitai , since , while South Korea has limited its use of Chinese characters, and Vietnam and North Korea have completely abolished their use in favour of Vietnamese alphabet and Hangul , respectively.
In addition to strictness in character size and shape, Chinese characters are written with very precise rules. The most important rules regard the strokes employed, stroke placement, and stroke order.
Just as each region that uses Chinese characters has standardized character forms, each also has standardized stroke orders, with each standard being different.
Most characters can be written with just one correct stroke order, though some words also have many valid stroke orders, which may occasionally result in different stroke counts.
Some characters are also written with different stroke orders due to character simplification. Chinese characters are primarily morphosyllabic , meaning that most Chinese morphemes are monosyllabic and are written with a single character, though in modern Chinese most words are disyllabic and dimorphemic, consisting of two syllables, each of which is a morpheme.
However, a few morphemes are disyllabic, some of them dating back to Classical Chinese. They are usually written with a pair of phono-semantic compound characters sharing a common radical.
Neither exists as an independent morpheme except as a poetic abbreviation of the disyllabic word. In certain cases compound words and set phrases may be contracted into single characters.
These do see use, particularly in handwriting or decoration, but also in some cases in print. Modern examples particularly include Chinese characters for SI units.
These have now fallen out of general use, but are occasionally seen. The use of such contractions is as old as Chinese characters themselves, and they have frequently been found in religious or ritual use.
In most other languages that use the Chinese family of scripts , notably Korean, Vietnamese, and Zhuang, Chinese characters are typically monosyllabic, but in Japanese a single character is generally used to represent a borrowed monosyllabic Chinese morpheme the on'yomi , a polysyllabic native Japanese morpheme the kun'yomi , or even in rare cases a foreign loanword.
These uses are completely standard and unexceptional. Often a character not commonly used a "rare" or "variant" character will appear in a personal or place name in Chinese, Japanese, Korean, and Vietnamese see Chinese name , Japanese name , Korean name , and Vietnamese name , respectively.
This has caused problems as many computer encoding systems include only the most common characters and exclude the less often used characters.
This is especially a problem for personal names which often contain rare or classical, antiquated characters. Newspapers have dealt with this problem in varying ways, including using software to combine two existing, similar characters, including a picture of the personality, or, especially as is the case with Yu Shyi-kun, simply substituting a homophone for the rare character in the hope that the reader would be able to make the correct inference.
Taiwanese political posters, movie posters etc. Japanese newspapers may render such names and words in katakana instead, and it is accepted practice for people to write names for which they are unsure of the correct kanji in katakana instead.
There are also some extremely complex characters which have understandably become rather rare. However, these are not in common use. In Japanese , an stroke kokuji exists: , normally read taito.
The most complex Chinese character still in use may be [ according to whom? The fact that it represents a syllable that does not exist in any Standard Chinese word means that it could be classified as a dialectal character.
Taito , "the appearance of a dragon in flight". The total number of Chinese characters from past to present remains unknowable because new ones are being developed all the time — for instance, brands may create new characters when none of the existing ones allow for the intended meaning — or they have been invented by whoever wrote them and have never been adopted as official characters.
Chinese characters are theoretically an open set and anyone can create new characters, though such inventions are rarely included in official character sets.
Even the Zhonghua Zihai does not include characters in the Chinese family of scripts created to represent non-Chinese languages, except the unique characters in use in Japan and Korea.
Modified radicals and new variants are two common reasons for the ever-increasing number of characters.
There are about radicals and are in common use. This practice began long before the standardization of Chinese script by Qin Shi Huang and continues to the present day.
Knowing the meanings of the individual characters of a word will often allow the general meaning of the word to be inferred, but this is not always the case.
Studies in China have shown that literate individuals know and use between 3, and 4, characters.
Specialists in classical literature or history, who would often encounter characters no longer in use, are estimated to have a working vocabulary of between 5, and 6, characters.
GB , an early version of the national encoding standard used in the People's Republic of China , has 6, code points. GB , the modern, mandatory standard, has a much higher number.
The Chinese Standard Interchange Code CNS —the official national encoding standard—supports 48, characters, while the most widely used encoding scheme, BIG-5 , supports only 13, In general, it is common practice to use standard characters to transcribe Chinese dialects when obvious cognates with words in Standard Mandarin exist.
However, when no obvious cognate could be found for a word, due to factors like irregular sound change or semantic drift in the meanings of characters, or the word originates from a non-Chinese source like a substratum from an earlier displaced language or a later borrowing from another language family, then characters are borrowed and used according to the rebus principle or invented in an ad hoc manner to transcribe it.
These new characters are generally phonosemantic compounds e. Except in the case of Written Cantonese, there is no official orthography, and there may be several ways to write a dialectal word, often one that is etymologically correct and one or several that are based on the current pronunciation e.
Speakers of a dialect will generally recognize a dialectal word if it is transcribed according to phonetic considerations, while the etymologically correct form may be more difficult or impossible to recognize.
The historically "correct" transcription is often so obscure that it is uncovered only after considerable scholarly research into philology and historical phonology and may be disputed by other researchers.
As an exception, Written Cantonese is in widespread use in Hong Kong , even for certain formal documents, due to the former British colonial administration's recognition of Cantonese for use for official purposes.
In Taiwan, there is also a body of semi-official characters used to represent Taiwanese Hokkien and Hakka. Written Standard Mandarin is the preference for all mainland regions.
The list is a recommendation, not a restriction, and many characters missing from it are still in common use.
One area where character usage is officially restricted is in names, which may contain only government-approved characters. Today, a well-educated Japanese person may know upwards of 3, characters.
The highest level of the kanji kentei tests on approximately 6, kanji,   though in practice few people attain or need to attain this level.
New characters can in principle be coined at any time, just as new words can be, but they may not be adopted. Significant historically recent coinages date to scientific terms of the 19th century.
Specifically, Chinese coined new characters for chemical elements — see chemical elements in East Asian languages — which continue to be used and taught in schools in China and Taiwan.
These kokuji Japanese-coinages have found use in China as well — see Chinese characters for SI units for details. Art Tattoo Wolf Tattoos Norse Tattoo Art Werewolf Art Dark Tattoo Body Art Tattoos Creepy Tattoos Skull Art.
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Atrocity Realm. Legendary Realm. April 16, at am. Wonderful analyses, I too feel some sort of way towards Werewolfism.
April 16, at pm. Dylan Lathey says:. November 15, at pm. I will like to be a real werewolf in real life. I want to now how it feels to be a werewolf.
November 16, at pm. It has been seen in the series on two occasions; the first was when Alan Deaton used a small coin with Cernunnos depicted on it to demonstrate how Derek Hale , Scott McCall , Isaac Lahey , and Stiles Stilinski would catch the Kanima and the Kanima Master by surrounding a warehouse with Mountain Ash.
The five-fold knot is a symbol used by Druids in several aspects of their lives. It was first seen on one of the roots of the Nemeton when Gerard and Chris Argent were looking for hidden Werewolves in the Nemeton's root cellar.
Chris explained that this symbol marked the Nemeton as the symbolic World Tree for the Beacon Hills Druids, making it sacred and powerful to them. The five-fold knot was seen again in Chris' study, where it was carved into the top of his desk and used as an illustration of the five-fold sacrifice ritual being performed by the Darach Jennifer Blake.
Each of the knots represented a trio of humans who were sacrificed to bestow supernatural powers upon her: virgins enhanced glamouring and seduction , warriors superhuman strength , speed , and reflexes , healers accelerated healing of herself and others , philosophers superhuman knowledge and strategy , and guardians presumably durability or invulnerability.
A crude sketch of the five-fold knot was also drawn by Lydia Martin on the chalkboard of one of the philosopher sacrifices while she was in a Banshee fugue state.
In real life, the four outer knots of the five-fold knot represents the common four aspects in Celtic associations, with the center knot serving as the so-called "fifth element" of these associations:.
All in all, the five-fold knot is meant to represent balance in nature, which, according to Marin Morrell , is the main mission of a Druid.
On the many jars and cans of herbs and other magical implements in Alan Deaton 's office at the Beacon Hills Animal Clinic are symbols written in the Celtic Oracular Alphabet known as Ogham.
This alphabet dates back to the fourth century and is named after the ancient Celtic god of knowledge and communication, Ogmos, whose Greek counterpart is Hermes.
This alphabet consists of twenty letters, each of which correspond to one of the sacred trees to Druids and which have their own theme or meaning.
These letters are often used as a means of divination by modern-day Druids and other Neopagans in a manner similar to Norse rune-stones. Other symbols were shown on jars in Alan Deaton 's office, but their meanings and use were not explored in the series.
These symbols include the following:. The Celtic Knot was shown on a jar in Deaton's office which contained a brown powder. Despite the symbol being well-known and recognized throughout the word in Celtic symbol guides, the true meaning of the Celtic Knot remains unknown due to the lack of historical documentation in Celtic culture; what little is known is that the symbol does not appear to mean "love," "loyalty," or "sisterhood," which are commonly attributed definitions.
However, the continuous looping of the knot with no identifiable end seems to indicate an association with the concept of eternity and the interconnection of life.
The Shield Knot is a very ancient symbol among many cultures that seems to have a universal meaning of protection and warding.
In Mesopotamia, the symbol was meant to represent the invocation of the gods of the four corners of the earth in protective spells, while in the mystic Jewish practice of Kabbalah, it was used in prayers and spells to invoke the four Archangels.
Celtic and Norse cultures also used it as symbolic protection in their respective cultures, and Christianity also incorporated it into their belief system, referring to it as the St.
Hans Cross in honor of John the Baptist in the bible. The chosen man was escorted to a marsh in the area, where he hung his clothes into an oak tree, swam across the marsh and transformed into a wolf, joining a pack for nine years.
If during these nine years he refrained from tasting human flesh, he returned to the same marsh, swam back and recovered his previous human form, with nine years added to his appearance.
Virgil , in his poetic work Eclogues , wrote of a man called Moeris, who used herbs and poisons picked in his native Pontus to turn himself into a wolf.
He describes the incident as follows, "When I look for my buddy I see he'd stripped and piled his clothes by the roadside He pees in a circle round his clothes and then, just like that, turns into a wolf!
Early christian authors also mentioned werewolves. In The City of God , Augustine of Hippo gives an account similar to that found in Pliny the Elder.
Augustine explains that "It is very generally believed that by certain witches spells men may be turned into wolves In these works of Roman writers, werewolves often receive the name versipellis "turnskin".
Augustine instead uses the phrase "in lupum fuisse mutatum" changed into the form of a wolf to describe the physical metamorphosis of werewolves, which is similar to phrases used in the medieval period.
There is evidence of widespread belief in werewolves in medieval Europe. This evidence spans much of the Continent, as well as the British Isles.
Famous examples include Gerald of Wales 's Werewolves of Ossory , found in his Topographica Hibernica , and in Gervase of Tilbury's Otia Imperiala , both written for royal audiences.
Gervase reveals to the reader that belief in such transformations he also mentions women turning into cats and into snakes was widespread across Europe; he uses the phrase "que ita dinoscuntur" when discussing these metamorphoses, which translates to "it is known".
Gervase, who was writing in Germany, also tells the reader that the transformation of men into wolves cannot be easily dismissed, for " Pseudo-Augustine, writing in the 12th century, follows Augustine of Hippo's argument that no physical transformation can be made by any but God, stating that " Marie de France 's poem Bisclavret c.
When his treacherous wife stole his clothing needed to restore his human form, he escaped the king's wolf hunt by imploring the king for mercy and accompanied the king thereafter.
His behaviour at court was gentle, until his wife and her new husband appeared at court, so much so that his hateful attack on the couple was deemed justly motivated, and the truth was revealed.
This lai a type of Breton sung-poem follows many themes found within other werewolf tales - the removal of clothing and attempting to refrain from the consumption of human flesh can be found in Pliny the Elder, as well as in the second of Gervase of Tilbury's werewolf stories, about a werewolf by the name of Chaucevaire.
Marie also reveals to us the existence of werewolf belief in Breton and Norman France, by telling us the Franco-Norman word for werewolf: garwulf, which, she explains, are common in that part of France, where " The German word werwolf is recorded by Burchard von Worms in the 11th century, and by Bertold of Regensburg in the 13th, but is not recorded in all of medieval German poetry or fiction.
While Baring-Gould argues that references to werewolves were also rare in England, presumably because whatever significance the "wolf-men" of Germanic paganism had carried, the associated beliefs and practices had been successfully repressed after Christianization or if they persisted, they did so outside of the sphere of literacy available to us , we have sources other than those mentioned above.
In , Martin Luther used the form beerwolf to describe a hypothetical ruler worse than a tyrant who must be resisted. The Germanic pagan traditions associated with wolf-men persisted longest in the Scandinavian Viking Age.
The Scandinavian traditions of this period may have spread to Kievan Rus' , giving rise to the Slavic "werewolf" tales.
The 11th-century Belarusian Prince Vseslav of Polotsk was considered to have been a werewolf, capable of moving at superhuman speeds, as recounted in The Tale of Igor's Campaign :.
Vseslav the prince judged men; as prince, he ruled towns; but at night he prowled in the guise of a wolf.
From Kiev, prowling, he reached, before the cocks crew, Tmutorokan. The path of Great Sun, as a wolf, prowling, he crossed. For him in Polotsk they rang for matins early at St.
Sophia the bells; but he heard the ringing in Kiev. The situation as described during the medieval period gives rise to the dual form of werewolf folklore in Early Modern Europe.
On one hand the "Germanic" werewolf, which becomes associated with the witchcraft panic from around , and on the other hand the "Slavic" werewolf or vlkolak , which becomes associated with the concept of the revenant or "vampire".
The "eastern" werewolf-vampire is found in the folklore of Central and Eastern Europe, including Hungary, Romania and the Balkans, while the "western" werewolf-sorcerer is found in France, German-speaking Europe and in the Baltic.
There were numerous reports of werewolf attacks — and consequent court trials — in 16th-century France. In some of the cases there was clear evidence against the accused of murder and cannibalism , but none of association with wolves; in other cases people have been terrified by such creatures, such as that of Gilles Garnier in Dole in , there was clear evidence against some wolf but none against the accused.
Werewolvery was a common accusation in witch trials throughout their history, and it featured even in the Valais witch trials , one of the earliest such trials altogether, in the first half of the 15th century.
Likewise, in the Vaud , child-eating werewolves were reported as early as A peak of attention to lycanthropy came in the late 16th to early 17th century, as part of the European witch-hunts.
A number of treatises on werewolves were written in France during and Werewolves were sighted in in Anjou , and a teenage werewolf was sentenced to life imprisonment in Bordeaux in Henry Boguet wrote a lengthy chapter about werewolves in In the Vaud, werewolves were convicted in and in A treatise by a Vaud pastor in , however, argued that lycanthropy was purely an illusion.
After this, the only further record from the Vaud dates to it is that of a boy who claimed he and his mother could change themselves into wolves, which was, however, not taken seriously.
The following titles are just to help people who are searching for an Asian dictionary to find this page. If you enter English words, search is Boolean mode: Enter fall to get just entries with fall in them.
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