1,733,305 research outputs found
Rhyncaphytoptus acer Chen, Wei & Qin 2004
No full textRhyncaphytoptus acer Chen, Wei & Qin, 2004. (Chen, Wei & Qin, 2004) Rhyncaphytoptus acer Chen, Wei & Qin, 2004: 71 –72. Material examined 9 females and 1 male, from Acer sp. (Aceraceae), Baiyun Mountain (33 ° 39.86 ’N, 111 ° 49.58 ’E), Song County, Henan Province, P. R. China, 17 July 2004, coll. X.F. Xue. Relation to host Vagrant on leaf surface. No damage to the host was observed. Distribution China (Guangxi, Henan).Published as part of Xue, Xiao-Feng & Hong, Xiao-Yue, 2006, Eriophyoid mite fauna from Henan Province, central China (Acari: Eriophyoidea) with descriptions of five new species, pp. 1-30 in Zootaxa 1204 on pages 27-28, DOI: 10.5281/zenodo.17235
Rhyncaphytoptus acer Chen, Wei & Qin 2004
No full textRhyncaphytoptus acer Chen, Wei & Qin, 2004 Rhyncaphytoptus acer Chen, Wei & Qin, 2004: 71–72. Rhyncaphytoptus acer; Wei et al., 2009: 264. Rhyncaphytoptus acer; Wang et al., 2010: 629–631. Rhyncaphytoptus acer; Xue et al., 2012: 64. Material examined. 1 female and 2 males (slide number NJAUAcariEriH5), from Acer sp. (Aceraceae), Jiagedaqi, Heilongjiang Province, P. R. China, 50°24'27''N, 124°06'43''E, elevation 365m, 17 July 2008, coll. Xiao-Feng Xue, Zhen Wang & Zi-Wei Song; 2 females (slide number NJAUAcariEriH53-2), from Acer sp. (Aceraceae), Yichun City, Heilongjiang Province, P. R. China, 47°43'36''N, 128°55'12''E, elevation 234m, 25 July 2008, coll. Xiao-Feng Xue, Zhen Wang & Zi-Wei Song. Hosts. Acer davidii France, Acer oliverianum Pax., Acer sp. (Aceraceae). Relation to host. Vagrant. Distribution. China (Guangxi, Heilongjiang, Henan, Shaanxi, Yunnan, Zhejiang). Note. This species occurred together with Cecidophyes truncatis Xue, Song & Hong, 2011.Published as part of XUE, XIAO-FENG, GUO, JING-FENG & HONG, XIAO-YUE, 2013, Eriophyoid mites from Northeast China (Acari: Eriophyoidea) , pp. 1-123 in Zootaxa 3689 (1) on page 117, DOI: 10.11646/zootaxa.3689.1.1, http://zenodo.org/record/603121
Chen Wei Hung poses with his yi-wu, musical instrument
No full text''...for 20 years he has been skilled in playing the yi-wu, a Chinese violin, with which he will entertain guests at the chop suey picnic to be held July 4 under the ausprices of United China relief...''Chen Wei Hung, resident of San Francisco, California, poses with his musical instrument
Professor BES Gunning and Mr Chen Wei-Lun looking at cultures of Azolla plants
No full textResearch School of Biological Sciences, Developmental Biology - Organisms & People - Prof. B. E. S. Gunning, Mr. Chen Wei-Lun, Dr. Adrienne Hardham & other
Rhyncaphytoptus acer Chen, Wei & Qin 2004
No full text<i>Rhyncaphytoptus acer</i> Chen, Wei & Qin, 2004 <p> <i>Rhyncaphytoptus acer</i> Chen, Wei & Qin, 2004: 71–72.</p> <p> <i>Rhyncaphytoptus acer</i>; Wei <i>et al.</i>, 2009: 264.</p> <p> <i>Rhyncaphytoptus acer</i>; Wang <i>et al.</i>, 2010: 629–631.</p> <p> <b>New material.</b> 8 females (slide number NJAUAcariEri370), from <i>Acer nikoense</i> Maxim. (Aceraceae), Maoping town, Yang County, Shaanxi Province, P. R. China, 33°31'08' N, 107°40'14' E, elevation 898m, 11 August 2005, coll. Zi-Wei Song and Xiao-Feng Xue; 19 females and 1 male (slide number NJAUAcariEri210), from <i>Acer elegantulum</i> Fang et P. L. Chiu (Aceraceae), Louguantai, Zhouzhi County, Shaanxi Province, P. R. China, 34°03'54' N, 108°19'22' E, elevation 500m, 31 August 2004, coll. Xiao-Feng Xue and Zi-Wei Song; 7 females and 1 male (slide number NJAUAcariEri124), from <i>Acer</i> sp. (Aceraceae), Baiyun Mountain, Luanchuan County, Henan Province, P. R. China, 33°39'56' N, 111°49'57' E, 14 July 2004, coll. Xiao-Feng Xue.</p> <p> <b>Host.</b> <i>Acer davidii</i> France, <i>Acer elegantulum</i> Fang et P. L. Chiu, <i>Acer nikoense</i> Maxim., <i>Acer oliverianum</i> Pax., <i>Acer</i> sp. L. (Aceraceae).</p> <p> <b>Relation to host.</b> Vagrant.</p> <p> <b>Distribution.</b> China (Guangxi, Henan, Shaanxi, Yunnan, Zhejiang).</p>Published as part of <i>Xue, Xiao-Feng, Han, Xiao, Song, Zi-Wei & Hong, Xiao-Yue, 2012, Eriophyoid mite fauna of Shaanxi Province, China, with descriptions of five new species (Acari: Eriophyoidea) 3292, pp. 1-71 in Zootaxa 3292 (1)</i> on page 64, DOI: 10.11646/zootaxa.3292.1.1, <a href="http://zenodo.org/record/5250127">http://zenodo.org/record/5250127</a>
Chen-Wei Texts also known as “Chen-Prophetic and Apocriphal Texts”
No full textThe Chen-Wei Texts, or “prophetic-apocryphal” texts, refer to a corpus of religious texts that prevailed from the 1st to the 7th century C.E. in China. Chen 讖, meaning subtle and fulfilled prophecy, represents a number of esoteric writings, such as the Hetu 河圖“Diagram of the Yellow River” and Luoshu 洛書 “Script of the Luo River.” An early appearance of Hetu in pre-Qin texts was described as precious stone or treasurable book. No later than the Warring States period, Hetu and Luoshu were commonly regarded as auspicious portents, in the form of texts with diagrams recording divination and prophecy. It was also believed that these texts sprang up from the Yellow and Luo rivers carried by mysterious animals, such as the dragon and turtle. Earlier Han (202 B.C.E.-8 C.E.) practitioners of magic methods produced a number of esoteric texts named after the Hetu and Luoshu. These texts circulated among the practitioners of magic methods (fangshi方士) and proto-Daoists from the Third to the First centuries B.C.E. These writings covered and mixed with knowledges and concepts of astrology, geography, divination, traditional medicine, ancient myths, and witchcraft, etc. In the Earlier Han, these writings were sometimes used as prognostication books for political interests, especially when imperial legitimation and Heaven’s Mandate were under examination. A high tide of political manipulation of the chen texts took place during Wang Mang’s 王莽 usurpation of the Earlier Han and the establishment of Later Han (25-220), between 8 to 25 C.E. Once Emperor Guangwu 光武, the founding emperor of the Later Han, secured his throne, he instructed a few learned Confucian scholars to collate and purify the chen texts, ensuring that the prophetic messages were in favor of the Han imperial house. The Earlier Han Confucian teachings that had a mystical nature, such as the teachings of the Gongyang公羊 School, the Chunqiu fanlu春秋繁露 by Dong Zhongshu, the Jingshi Yizhuan 京氏易傳, Interpretation Associated with the Book of Change by Jing Fang京房, and Liu Xin’s 劉歆theories on Hongfan wuxing洪範五行, were also merged into “prophetic interpretation” (jingchen 經讖) associated with the Confucian canons. In the last year of Emperor Guangwu’s reign (56 C.E.), an endorsed version of the prophetic texts was publicly announced. According to Zhang Heng張衡(78-139), a renowned astronomer and writer, the endorsed version, under the corpus title of tuchen圖讖 “Diagram and Prophecy”, consisted of eighty one titles or volumes, including both Hetu and Luoshu and the prophetic interpretations associating with the “seven canons.” “Five Canons” and “Six Canons” were common terms used to refer to the Confucian classics in the Earlier and Later Han. “Seven Canons” occurs a few times in the Later Han materials, sometimes together with prophetic interpretations. The “Seven” indicates the Book of Change易, the Book of History書, the Book of Odes詩, the Book of Rites禮, the Book of Music樂, the Annals春秋, and the Book of Filial Piety孝經 (and in some occasions the Analects 論語). Encouraged by the Later Han authorities, the learning of prophetic texts played a predominantly ideological role during the Later Han and the Three Kingdoms periods. These prophetic interpretations, which prophesized the Han House’s legitimacy to receive Heaven’s Mandate, were soon accepted as a secret canon among the Later Han Confucian schools. The two branches of the texts, the esoteric writings named after the Hetu and Luoshu, and the prophetic interpretations associated with the seven canons, although derived from different religious or intellectual origins, soon began to interact each other and mutually penetrated. In the late period of the Later Han and then after, these texts were taken as a corpus often referred to as Chen- Wei, literally “prophecy and weft” (a counterpart to Jing經, “classic” or warp), a corpus of propheticapocryphal texts. Naming the prophetic interpretation texts after wei was a late Later Han phenomenon yet prevalent in post-Han eras. As a double-edged sword routinely used in socio-political struggles, established powers became vigilant about the prophecies and offensive ideas in the Chen-Wei texts. A series of bans against the Chen-Wei texts were issued repeatedly by authorities one after another from the Third to Seventh centuries. Most parts of the Chen-Wei texts are no longer extant. From the middle of 14th to early 21st century, scholars have been working hard to collect and collate fragments of Chen-Wei and have been trying to put them together, wishing to restore the Han dynasty Chen-Wei texts to a certain extent. Dozens of Chen-Wei collections have been published. The most influential collection should be the Jushu Isho Shusei 重修緯書集成 [Revised Edition of the Collection of the Apocryphal Texts] (1971–1991) by Yasui Kôzan and Nakamura Shôhachi. However, textual problems remain in all existing collections: wrong collection, missing- collection, wrong title, wrong or missing source, suspicious source, wrong dating, etc. Currently, a research project led by Lu Zongli is in progress, attempting to re-collect and re-collate the Chen-Wei texts, which should be more accurate, more reliable and more authentic.Non UBCUnreviewedFacult
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