Roman Empire

The Roman Empire in English, Roman Empire, is a term for the period after the Roman Republic that ruled Rome. 

It is a development of Rome's political rule, and the imperial rule of Rome at that time was characterized by authoritarian rule. 

Imperial rule succeeded 500 years of Rome's Republican rule (510 B.C., the first century BC), which was weakened by the conflict between Gaius and the Civil War Julius Caesar v. Pompeii, there is no specific history of Rome's transition from the Republic to the Empire, 

But the beginning of the Roman Empire from the beginning of the appointment of Julius Caesar could be considered a permanent dictator of Rome in 44 BC, at the stage when Octavian and Julius Caesar won the battle of Actyom (September 32, 31 BC), as well as the Roman Senate were awarded the words of greatness to the Octaectaencazim On June 16, 27 BC.)

About the Romans.

The Romans were a people who settled in the center of the Italian peninsula from the 12th century AD and established the ancient city of Rome. 

They then organized and developed their political, military and social institutions, and began to gradually expand and establish a state that took control of the Italian peninsula, which expanded and took control of most of the ancient world, 

And became vast, extending from the British Islands and the shores of Euro-Atlantic It was the heart of the Greater African Desert and the Red Sea in the south. 

This was an example of the colonial concept of the University of Universal Stat, which lasted until the fifth century AD, when Germanic tribes controlled the provinces of the Roman state in 476 AD.

Statue of Julius Caesar.

Establishment of the historic city of Rome.

There are no historical documents or evidences that define the Romans' coming to the Italian Peninsula and their establishment as the city of Rome. Historians rely on a set of myths and novels transmitted by the people who have studied ancient history throughout the ages. 

Archaeological discoveries and historical documents confirm the founding of the small village by the Roman leader Romulus, who named it Rome after her founder Romulus and himself as the first king of Rome and its surroundings, thus establishing a succession of seven kings. 

According to accounts, Romulus focused on military aspects during the establishment of the state and developed a strategy that summarizes:

Control of the territory surrounding Rome.

Lay down the first rules of Roman law and religion.

Expansion and control of neighboring regions.

Creation of the Roman Empire.

The Roman People's Revolution overthrew the tyrant King (Tarlenius) and considered the Roman Year (509 B.C.) as the main crossroads in their political, social and economic life and named him “The Year of Glory”. 

This was after a series of political and military events that are still mysterious to the present day, and the Roman people reached a new organization of power in Rome. 

They started with wars similar to limited tribal invasions aimed at subjugating the tribes and families surrounding Rome. 

This was during the establishment of the First Republic of the Roman Empire. 

The second Republic began with the transformation of the rising state from a Latin force inside the Italian Peninsula to a global military force affected by what is happening in the old Mediterranean basin The Roman wars in the Italian Peninsula have ended, and the Roman wars with the Phoenician (Carthaginian), which was the capital city of Carthage in North Africa, have begun. 

These wars were called the Wars Punic First.

Roman-Phoenician conflict (Punic wars),

The Roman-Carthage conflict began as a commercial conflict and then took on military dimensions. The first friction between the two sides was when the Romans occupied the island of Sicily in 264 BC. 

In the Polish wars, the two sides fought a series of land and sea battles, some of which were settled, while the others remained inconclusive. 

However, the majority of the battles were decisive for the Romans, especially ground battles, while naval battles were mostly the result for the Tajiks, whose forces were mostly naval, unlike the Romans, whose forces were ground.

The Romans achieved their first achievement when they took the Carthaginians out of Sicily in 241 B.C., followed by the Roman leader (Marcus Gaullos) who defeated the Carthagite fleet in 256 B.C.

This battle was the first naval battle fought by the Romanian army, but the Tajiks did not settle down with the Romans Coming on the Spanish coast, they arrived in Marseille determined to invade Italian territory from the north-west side, and Hannibal had high hopes of being helped by the Romans.

After more than ten years of continuous wars with different enemies on all sides of the Italian peninsula, the well-studied and well-planned Hannibal campaign became a spearhead in the face of Roman ambitions, especially since this campaign has emerged with the emergence of a number of anti-Roman parties. 

The Roman state is now in the throes of a fear of expansionist plans. Hannibal wins: Hannibal was able to score a series of victories for Romanians :

Victory over the Roman army in the battle of Kani.

The capture of the city of Sauntum, an ally of Rome.

Cut off the Tripia.

Hannibal and Macedonian alliance against the Romans before that time period. 

This made Rome on the brink of defeat, but the Romans insisted on standing up against the armies of Hannibal and its allies. 

With this steadfastness, Hannibal's progress in Rome faltered and the Carthage armies were defeated.

The reasons behind the Carthage defeats were:

— The Roman ability to cope with difficulties quietly and with composure.
— To take advantage of successive military combat lessons as soon as possible.
— Most of Rome's Latin allies remain at its side in times of crisis.
— No aid and supplies to Hannibal forces.
— The Carthage government was plagued by divisions and corruption, which led to the failure to support the Hannibal campaign.

— The bulk of Hannibal's army was a fantasy. 

This weapon has been effective in fast-moving combat operations, but it is not appropriate for the blockade and occupation of land.

The Romans used these attitudes and influences to reorganize their armies and spread them on different fronts. 

They carried out a series of campaigns that led to the restoration of both the city of Syracuse and Cabi. 

The Romans decided to open a front in Spain to surround the Hannibal forces and prevent reinforcements from reaching them. 

Romanian forces were defeated by the Carthage forces in the battle of Elipa in Spain. 

Meanwhile, Macedonian King Philip V retreated from the alliance with Hannibal and the Romans sought his favor. 

The Romanian Commander (Sepio) led an army consisting of 25,000 mounted infantry, which was cut off by the Mediterranean Sea heading to Carthage. 

The Tajik Qaradhib insisted on calling Hannibal from Spain to command the Carthage armies. The two armies met in the battle of Zama, in which the Qurtajik defeated. 

After this defeat, a treaty was concluded in which both parties agreed that :

The Carthaginians pay tribute fifty years.
Reduction of Cartagena ships to ten ships.
Not to wage war outside Africa without the consent of Rome.
This Roman victory resulted from Roman domination of the eastern and southern Spanish coast and Spain was divided into two provinces, called nearby Spain and distant Spain.

Roman Enlargement.

After the Carthage danger was eliminated, the Romans looked east and started thinking of taking over the Macedonian Kingdom. Indeed, they declared war on it, with the goals of:

— Limit or eliminate Macedonian influence in the east.
— Control of islands located in the eastern Mediterranean basin due to their extreme importance in the area of navigation and trade.
— Access to the territory of the Kingdom of Seleucid, which controlled parts of Asia Minor and northern Syria.

After setting those goals, the Romans launched a series of battles that ended with the complete occupation of Macedonian territory in the east and the control of the Greeks. 

At the end of these wars, the Roman Republic expanded its borders from Spain in the west to the western coasts of Lesser Asia in the east, as well as Carthage territories in North Africa, and was divided into seven provinces associated with the central government in Rome.

After these victories, the Roman state became a great power that was hard to conquer and ruled over the capabilities of the ancient Western and Eastern world. 

At this point, Roman history began to fester with the names of victorious leaders and to turn into a ruling class that influences the course of events in Rome and beyond. 

After the rest period that followed the war, it was the beginning of a new phase of the Roman conquests.

— First Empire: The Romanian state entered the new and decisive stage of its history, which is the imperial stage, after the leader (Octavian) became the first emperor of Rome and his rule lasted for about 40 years, during which he extended control over Egypt after the defeat of Cleopatra in the Actyum naval site, and the rest of the Gallo To Rome is defeated. 

Octavian founded the imperial dynasty, known as the Julian dynasty, after his uncle Julius Caesar.
— Second Empire: In this period, Christianity began to spread throughout the eastern parts of the empire, but the official religion of the empire was a pagan, originally from Greece.

The disaster of the Roman country,

The countdown started for the Roman state as of 235 A.D. 

The year witnessed a serious increase in political and social unrest, and an increase in external attacks, especially from barbaric and Germanic tribes, 

And the return of the Persian Empire in the east, which took Armenia out of the Roman hands, took control of Mesopotamia, the Persian army marched, and invaded Antioch and Syria. 

The Romans could not stop from the re-establishment to the four people who share power — the system known as the “quartet rule” — which continued until 305 C.E. 

And followed by a power struggle that lasted from 306 to 313 C.E. until the Emperor (Constantine) came to the throne, whose rule was considered a major turning point in the course of the Roman Empire.

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Chinese mythology

Philosophers before Confucius,

This age is characterized by philosophy. 

It is not a shame for mankind to see him at all ages before his wisdom, and that his ideals were moving faster than his path. 

And here's the You-Dze in 1250 BC, and he didn't say that short phrase, which is from speech mosques, which people have said before, but she hasn't kissed her grandmother yet; People still need someone to remind them that all glory is destined for misery and anguish:

What a man with no history was happy! From that old age to this day, China's countries have spawned philosophers. Just as India is the highest country of science in religions and the science of nature, so is China the most prestigious in non-religious human philosophy. 

Almost no Chinese literature has a big beyond the wondrous document that starts with the history of written Chinese thinking, the document known as e-geng, or the “book of changes., one of the founders of Joe's family in his prison, and his simplest principles from Foushi, who lived a long time before him. 

And they tell us that this legendary emperor invented the Eight Gorges or the symbolic Triads that the Chinese see as applying to the laws of nature and its elements. 

And they say that each of these triangulation consists of three lines, some of which are connected, and it represents the male or the yang element, and some of which are discrete, and it represents the female or the yen element. 

Also, in this symbolic dualism, the yang represents the active positive element, the product, the cyan element of light, heat, and life; Whereas the yen represents the negative, the ground, the element of darkness, cold and death, 

And Wen Yang immortalized his memory, and drained the minds of thousands of millions of Chinese by doubling the number of conditions in connected and disconnected lines, bringing the number of their exchanges and agreements to 64, each in line with the laws of nature, and containing all science and history. 

The wisdom lies in these sixty-four shapang — or symbolically representative views in the aforementioned triangulation. All the facts can be attributed to the conflict and union of the two main actors in the universe, male and female, namely Yang and Lin.

And the Chinese used to write The Changes book, they study how to predict the future, and they call it their greatest literary heritage, and they say that anyone who understands the consensus is aware of all natural laws. Confucius published this book himself, his footnotes, and he favored him over all other Chinese books, and wished he had 50 years of study for himself. 

This strange travel does not agree with the spirit of Chinese philosophy, which is the positive and practical spirit, even if it suits the mystery of the Chinese soul. 

In China, we find philosophers in the most distant times that have reached us, but all that history has taught them before the days of Lu-dazh is nothing more than a petrified piece from here and there, or just a name from the names. 

The sixth and fifth centuries in China, as they witnessed a powerful storm of the genius of Jews and the countries of Jews and Greece Philosophy and literature, starting as I started in Greece, with an era of mental enlightenment. 

This enlightenment, preceded an era of war and chaos that opened up paths for old-fashioned talent, and motivated the urban community to ask for teachers who would educate their minds with the arts. And soon the people's teachers discovered the vague and ambiguous science of religion, the lack of the government tool, and they knew that moral standards were relative metrics, and they started looking for ideals and ultimate perfection. 

Many of these researchers have been executed by the governors who found it easier to kill than to argue with them. 

According to one Chinese account, Confucius himself, the Minister of Crime of Lu County, sentenced a rebel Chinese employee to death on the grounds that he “could have had a large group of men around him ; and that his opinions were easily found to be responsive to them by the public, and that stubbornness made him a creature of greatness ; 

“His platform was one of the opposition and stubbornness that enabled him to confront the true rulings that are recognized by the people.”

Zuma-Chin is true, but some Chinese historians reject it ; We hope it's not true. The most famous of these rational rebels is the Tenge Xi that was executed by the Duke of Geng in the youth of Confucius, and the book Les-Deze says: This, he was “aware of the theories that right and wrong are relative, and he supports these opinions with arguments without others.

” His enemies accused him that he did not hesitate to present today an opinion and prove the opposite of tomorrow, if he got what he was satisfied with his work ; 

He offered his services to those who had cases in the courts and saw nothing to stop him from presenting them to the people he asked for. 

One of his Chinese historians tells this funny story: A wealthy man from Tenge's home state drowned in the Wye River, and a man took his body out of the water, and asked the family of the deceased to make a large sum of money to get her out of the river. 

The victim's family went to Teng to consult him. 

The Sophist replied: “Don't worry, the money will not be spent on a family other than your family.”

The victim's family acted on this advice. And the man that had the carcase in his possession was worried: and he also came to Tangye,

To give him advice. The Sophist advised him of what the family of the slain man advised: “Wait ; Tenge Xi has put in place a Penal Code that shows he is superior to that of Zheng. 

When the Prime Minister was fed up with the leaflets he was carrying on his policy, he forbade them to be pasted in public places. No one managed to distribute them to the people himself. 

When the Minister prohibited the distribution of leaflets, a product was smuggled to the readers, hiding among other things. When the government was informed of the tricks, he ordered his beheading.

Old Teacher,

Lu Deze, the greatest Chinese philosopher before Confucius, was wiser than Ting Xi ; He knew the wisdom of silence. 

He was certainly a long life, though we were not sure that he really lived. 

Chinese historian Zoumachin tells us that Lu-Dze has recovered the filth of politicians, and he has worked for the Royal Library of Atmosphere Secretariat, so he plans to leave China to seek a remote, isolated shelter in the countryside. 

The guard said to him: So you're an isolated person, and I'm just asking you to write me a book. 

Lu-Dzhze wrote a two-part book in my father's countries with 5,000 words. And we have none left of him, but his name and his book; and he may not be this or that of him. 

If-Dazeh, he described his meaning as “the old teacher,” and his real name, as the novel puts it, is “my lightning.” 

The book that's attributed to it is doubtful has stirred much scientific controversy about its origin, but researchers all agree that Aldo De Jung — the “Book of Style and Virtue” — is the most important text of international philosophy, 

That Chinese scientists say was found long before Lu-tzu, after which she had first-class supporters, which later became a religion that a large minority of Chinese from his day to this time, and the phrase He added, “The Egyptian Ministry of Foreign Affairs is working on a number of issues that are of secondary importance. 

As for the opinions that were included in the book, it is one of the best that was written in the history of human thought. And the meaning of the word do is the way: It's sometimes the way of nature, sometimes the international way of a wise life. 

The literal meaning of this term is the way. And it's a way of thinking or not thinking, because the Duians think that thinking is a superficial object that only argues and argues, hurts life more than it benefits. 

“The way” can be achieved by rejecting the mind and all its concerns, and by resorting to a life of isolation, austerity, and quiet reflection in nature. 

In the opinion of the author of the book, knowledge is not a virtue, but the number of fools has increased since the day that science spread. 

And science is not wisdom, because there is nothing further from a wise man than a “man of mind.”
and evil of the kinds of governments that the government of philosophers can imagine ; They insert theories into every normal system ; 

The greatest evidence of their inability to work is their ability to give speeches and give more opinions. In this, the book says: 

The skilled don't argue ; And those who argue have failed the skill. If we abandon knowledge, we survive the troubles. 

A wise man always keeps people without knowledge or lust, and if there is a known, he shall prevent them from going to work. 

And that the feet that showed their skill in doing what was done in the world did not do what they did to see the minds of men, but to make them foolish fools.

The difficulty that the rulers face arises from the abundance of knowledge in people, and whoever tries to govern a country with his knowledge and wisdom, he eats it and corrupts its affairs, but whoever does not do so is a blessing and a blessing for it. 

But the intellectual was a danger to the state because he only thinks about the systems and laws ; It wants to build a society based on engineering rules, and it does not realize that its systems are eliminating the vital freedom of society and the activity and power of its parts. 

As for the simple man who knows from his experiences what he imagines and does freely, and what he produces, he is less dangerous than the world to the nation if he takes care of its affairs, because he does not need someone to prove that the law is too dangerous for it and that it may harm it more than it benefits it. 

This man doesn't put for the people any of the systems except the least possible,

If he takes over the leadership of the nation, he distances himself from all manner of deception and complexity, and leads it to the ordinary simplicity in which life moves wisely on the natural, wise, monotonous, and mind-free approach. 

Even writing itself is neglected in this type of governance, because it is an unnatural tool aimed at evil. 

If people's automatic economic instincts driven by hunger and love are freed from government constraints, life is on track. In this case, there are fewer inventions that only increase the wealth of the rich and the power of the strong ; And delete books, laws, and industries, and only the rural trade is left. 

The more tools the tribe and the state system double their gain, the more turbulent the people will become, the more attractive the people will be, the more strange tricks they will resort to ; So one wise man said: 

“I'm not going to do anything. People change on their own, and I'm going to be afraid to stay silent and fix people on their own, and I'm not going to worry about people's issues, so people get off their own ; I will show no ambition that people will automatically come to what they were naive.

And I'm going to organize a small, small, small country that has a population of about 10 or 100 men, and if one of them has a lot of people, these individuals don't have a job ; And I'm going to put people in it, and if they look at death as something sad, they don't come out of it to save themselves ;

Although they have ships and vehicles, they do not see what calls for them to ride it ; Although they have overlaid clothes and sharp weapons, they have no reason to wear the first or use the second, and I'll get people back to using the contracted ropes. 

And their (despicable) houses are places of rest, and their ordinary and familiar methods are sources of pleasure and pleasure. If there is a neighboring country close to us, we see it in our ears, from which we see the chicken hoop and dog barking. 

I will not make people, even if they live for a long time, relate to it until the day of their death.” Is he a martyr? 

This old teacher differentiates nature from civilization from a well-defined difference, as Russo did in his resonant, resonant terms called “modern thinking” ; Nature, in his view, is the spontaneous activity, the flow of ordinary accidents, and it's the great system of seasons and the sky ; and it is the model or the way represented embodied in every stream and every rock and every star ; 

It's a fair law of things that doesn't have people, but it's a reasonable law that the code of conduct should be subject to if people want to live in peace and wisdom.

And the law of things is the role or method of the universe, and the law of behavior is the role or the way of life. 

In Lou Dizh's view, debt is really just one, and that life in its proper basic harmony is only part of the harmony of the universe. 

And in this universal state, all the laws of nature are unified, and the whole subject of the facts that Espinosa says ; “All the natural images of all kinds are in their right place, and all the appearances of the different eye are in contrast, which is the absolute truth in which all the characteristics and all the muscles come together to form the comprehensive Hegel unit.” 

He says if nature has made life in the old days simple, safe, the whole world was happy. 

And then people got “knowledge,” and they complicated life with inventions, and they lost all their intellectual and moral purity, and they moved from the fields to the cities, and they began to write books, and all that had happened to people was misery, 

And so the tears of philosophers ran for that. So the sane person, who gets away from this urban complexity and this decadent, decadent ruin of laws and civilization, disappears in nature's lap, far from cities and books, and the bribed employees, and the seductive reformers.

The secret of all wisdom and the secret of quiet conviction, and only in which man finds eternal happiness, is the blind obedience to the laws of nature, the renunciation of all deception and the lies of mind, the acceptance of all nature's commands of instincts, the feeling of trust and confidence, and the running of the silent laws and their traditions in humility. 

Perhaps we do not find in literature a paragraph that is more applicable to reason and wisdom than the following paragraph: 

All the things in nature that work are silent, they exist, they have nothing in their possession, they perform their duty without demands, and all the things that work, and then you see them live and die, and if they grow up and prosper, 

They all come back to their original, and the return of things to their origins means comfort and performance, which they are able to do. And its comeback is eternal law, and the knowledge of this law is wisdom. 

If a country is in trouble, it is the best thing to do with it, not to try to fix its own affairs, but to make its own life an organized performance of its duty. 

If a person finds resistance, he must not fight, fight, or fight, but earn what he wants,




If you have to win, by submission and patience ; One wins more by remaining calm than by working, and in this he speaks to us, Lu-dzhs, in a conversation hardly different from Jesus': 

“If you don't fight people, no one on earth can fight you. Treat abuse kindly. I am good for the good, and good for the good ; 

So people are all at last ; And I am a savior of the sincere, and also of the unloyal, and in this way all the people will be sincere.

And the softness of things in the world shocks its crucifixion and overcomes it. 

Nothing in the world is softer or weaker than water, but nothing is stronger than water in the game of strong solid things.” 

These views are expressed in the image that Lou imagines a wise man. And before we paint this picture for the reader, we say that the characteristic of the Chinese thinkers is that they don't talk about saints, they talk about wise people, they talk about not goodness, they talk about wisdom. 

The ideal man for the Chinese is not a devout worshiper, but a mature, quiet mind, one that lives a life of simplicity and tranquility but has to occupy a high place in the world. Because silence is the beginning of wisdom, and the wise doesn't even talk about states and wisdom,

Because wisdom is not transferred except by example and experience, not by words ; And who knows the way doesn't talk ; And the one who talks about it doesn't know it ; He who knows it closes his mouth and closes the doors of his tents,” and the wise, 

his beauty is humility, because when a person is fifty years old, it is time for him to realize that knowledge is a relative thing, and that wisdom is a weak and easy to break ; If a wise person knows more than other people, try to hide what he knows. 

He agrees with the naive more than the scholars agree, and does not suffer from the opposition instinct that is a natural instinct for beginners. 

He is not concerned with wealth or sovereignty, but his appetites are subsumed by the minimum that is almost consistent with Buddhist doctrine: “I have no value, and I would like my heart to be completely subdued, empty so nothing would ever remain. 

The void must be maximized, and the rest must be surrounded by an inexhaustible force. Those who were his qualities could not be treated with or without cost.

We don't see any need to state what these views have in terms of agreement with Jean-Jacques Rousseau's opinions. 

We can only say that the two men have come together no matter how long they may be. 

Their philosophy is the kind of philosophy that comes out and disappears, and then reappears in periodic periods ; People in every generation dictate the struggles, cruelty, complexity, and competition of city life, writing about the monotonous joys of rural life based on fiction rather than science. 

There is no doubt that one must have a long experience in the life of cities if he wants to write poetry about the countryside “and nature”, an easy term for every researcher in morals or religion ; 

He does not harmonize Darwin's science, nor does he find more moral high than he does with the philosophy of Le Dize and a reasonable, sweet Christian. 

If a man walks in the teeth of nature, he kills his enemies and eats their flesh, not the practice of philosophy, and says that he is lowly, and less quiet. 

It's that the land's success — the hard work of pain — never cools the sex of the people who are used to hunting and killing ; That is why agriculture is as “unnatural” as industry is. However, there is something in this philosophy that is, despite all of this, a sense of solitude and peace of mind. 

And our biggest thought is that when our emotions start to burn, we'll see a little of wisdom ; And we'll see in it the comfortable staircase that emanates from the uncongested mountains and the vast fields. 

Life swings between Voltaire and Russo, between Confucius and Les-Deze, and between Socrates and Christ. 

And if every idea of our time is settled in our minds, and we defend it in defense that has no valor or wisdom, we also bored that battle, and left to the youth what we had gathered, the ideals of Ali, whose number diminished.

So if this happens, we go into the woods with Jean Jacques and Lou Dze and their likes ; and we believed the animal ; 

And we talked, we're more satisfied and more reassured than McVeigh, to the minds of the naive cultivators, and we let the world exude evil, and we never thought about fixing it. We may then burn every book behind us, except for one. 

Perhaps we will find the whole summary of wisdom in Aldo de Jung. 

We can imagine what this philosophy in Confucius had a painful and strangling effect. 

The philosopher at the age of 34, who is not yet fully matured, came to Luoyang, Joe's capital, to consult the Master on some precise things relevant to history. 

Lu-Dze is said to have responded with a vague, short answer: 

“Those you are asked about have taken over their own land, and there is nothing left but their outer space. 

And if the hour of the great man arrives immediately and takes the lead, but before the present hour arrives, obstacles will be established for all that he tries. 

And I've heard that a successful trader conceals his fortune, and does the work of the landless — and that the great man is simple in his manners and appearance, despite all the many works he does, so get rid of your pride and many ambitions, and make you and your excessive hopes. 

All of these never lift your morality. 

The Chinese historian who tells this story says that Confucius just felt that he was paying this advice.

He didn't see anything bad in these words, but saw the opposite. 

He said to his students, after returning from a dying philosopher, that he had: “I know how a bird flies, swims fish, runs an animal ; 

But what's going on the ground can be captured, and what's swimming in the water can be caught, and what's flying in the air can be hit by arrows. 

But there's an incredible dragon — and I can't say how he rides the wind, cuts through the cloud, and rises in the space. 

Today, I met Lou Dize, and I can't find anything like him but the Dragon.” 

The new teacher went out to perform his mission and to make the greatest philosopher of history an impact.

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Religious life in China

The Chinese community did not build on science, it was based on a very powerful blend of religion, morality and philosophy. 

No people in history have ever been more superstitious than people, more skeptical, better pious, more rational, or more rational. 

There was no nation like the Chinese nation to be liberated from the control of the priests, and no people other than the Indians were as happy with their gods or as excited by them as the Chinese were. 

These contradictions can be explained only by attributing to China's philosophers unparalleled influence in history, and acknowledging China's poverty of a certain amount of unending wishful thinking. 

The religion of China's early inhabitants was not generally different from that of nature's worshipers, the most important of which was the fear of nature and the worship of spirits inherent in all its aspects, 

The veneration of terrible images of the earth and its great ability to produce and reproduce, the fear of heaven and its worship, and the glory of the vibrant sun and fertile rain which they considered an element of harmony between the earth's life and the hidden powers in heaven, 

They were worshiping wind, thunder, trees, mountains and snakes ; But their greatest holidays were held for the miracle of growth, and the young men and women in the days of spring were dancing and lying in the fields to set an example for their mother, the earth, in fertility and production. 

There was no big difference between the king and the priest in those days, and China's first kings, as historians put it, were later called political priests, who did nothing until they offered him prayers and the gods.

Religion without god.

The earth and the sky in this primitive religion were connected to each other, because they were two parts of a great cosmic unit, and their connection to each other was like the connection of the man and the woman, the connection of the master to the follower and the yang to the palin. 

And the system of heaven and the path of human beings were two very similar processes, because they were part of an indispensable global system called Do, the heavenly way ; 

They believe that good morals are the result of the cooperation between parts of this whole - like the laws that make the stars of the sky.

And the Great God was this same great heaven, this moral system, this sacred arrangement, which includes people and inanimate objects and defines the true relationships between children and their parents and wives and their husbands, between the followers and their masters, the masters, the emperor, the emperor and the god. 

This was a strange but noble thinking, which swings between the embodiment of the person when the people pray two tines, to the defrocted sky, when the philosophers talk about the combination of those forces, which are very far removed from the power of humans, individually or collectively, that control the heavens, the earth and the people. 

When the study of philosophy advanced, the idea of the “heavenly” became limited to the public, but its abstract, non-partisan idea became the doctrine of the educated classes and the official religion of the state.

From these beginnings came the two elements of China's national debt: The worship of ancestors scattered among all classes of the nation, the worship of heaven and the great men called by Confucianism. 

The Chinese were approaching each day a humble offering — usually something to eat — for the dead, and sending out the good-for-life prayers ; 

The sower or the naive worker believed that his parents or his ancestors lived after their death in an undetermined and unexplained kingdom, and that they could help or fuel him.

The educated Chinese approached his ancestors like this offering, but he did not regard the ceremony that accompanied him as a cult, but as a kind of remembrance. 

It was good for the spirits of the dead and for the Chinese people in general to magnify those dead, and to immortalize their memory, because in its immortalization of the old roads that they were walking, a barrier to the path of fads and a proclamation of peace throughout the empire.

There is no doubt that this religion has caused Chinese some trouble and harassment ; He filled the country with countless huge uninviolable graves, blocking the construction of railways and cutting off land for farming ; 

But, for the Chinese philosopher, these difficulties were weightless difficulties in the political stability and spiritual steadiness of the ancestral worship of Chinese civilization. 

This system of penetration into the Chinese nation has given it a spiritual unity of time, despite the many disunity and disconnection factors, the most important of which are the vast distances and the lack of transportation and communication. 

Thanks to this spiritual unity, generations have joined one another with a strong bond of tradition, so that individual life has an honorable share and a great danger in this timeless greatness in that domain over time.

Confucianism.

It is surprising that the religion embraced by scientists and pursued by the state has expanded these popular beliefs and narrowed their scope at the same time ; The veneration of the people as Confucius began to magnify one generation after the next, thanks to what the emperors held in second place after the sky. 

Each school honored him with a memorial plaque and each city he honored by building a temple in it. 

The chief officers would burn incense or offer sacrifices from time to time in honor of his spirit or in remembrance of him. 

This anniversary is the greatest motivation to do good among all the Chinese people's memories, which are not limited. 

It wasn't for the classy, cultured classes that many Chinese used to consider a substitute for God ; Perhaps not agnostics or atheists were among those who attended the prayers that were held in honor of him, but, if they were great and their ancestors, they were considered the community where they lived devout. 

The Confucian religion was duly recognized as the supreme force controlling the world, and each year the emperor brought the sacrificial offering a grand celebration on the altar of heaven for this deity. 

This official religion was devoid of any sign of immortality. The sky was not a place, but the will of God or the world order.

But the simple religion that applies almost to the requirements of reason never satisfied Chinese. 

Its principles do not give way to people's imaginations, do not respond to their hopes and wishes, and do not encourage the myths that bring joy to their daily lives. 

People in China, as they were in other countries of the world, were just as embellishing the ordinary realities of natural supernatural beings, and they felt that thousands of good and malicious lives were being carried around them in the air around them and in the land under their feet, and they were keen to counter the hostility of these hidden forces or to use propaganda and magic tricks. 

They hired albinos to reveal their future from the Ellie-Gng lines, or turtle shells or star movements, and hired wizards to direct their homes towards the wind and water and fortune-tellers to bring them down the sunlight and rain.

They would die when the children were born to them in the days of “bad luck,” and the burning girls were eager and jealous, sometimes killing themselves to bring good or bad to their parents.

Another belief.

The Chinese in general and in the south in particular tended to be mystical and disgusted with the rigid mindset of Confucianism and longed for a belief system in which other nations found lasting soles that saluted the dead. 

And for this reason, some popular scholars have adopted a doctrine, if he has drawn it into a mystery, and they have gradually forged it into a new religion. 

In the old professor's view, internationalism was a way of life, aimed at personal peace on Earth ; 

It seems that they did not master this method or take it as a form of worship, nor did they see it as a price to pay in this house to buy life in the afterlife. 

When it was the second century C.E., these doctrines were amended by men who claimed that they had reached them by means of a broken house that gave birth to his owner. 

The elixir was a popular drink among the Chinese, in which they carried an extravaganza that was said to have claimed the lives of a few Chinese emperors because of their addiction. 

Even stranger, a teacher of the clergy in Sichuan (around 148 AD) offered to cure people of all their diseases with a simple lace he gave them in exchange for handfuls of rice. 

Some people seemed to have recovered from their diseases because of these magical acts, and those who did not have the cure were told that their failure was the result of their weak faith. 

The people accepted the new religion in droves and solitude, and they praised it in skulls, and lavished money on its priests with great generosity, and blended it with a part of its popular, autumn-like stories, for which there is no end. 

The Naslu took Dizah as their god to worship him, and said that his mother carried a heavenly burden in him. 

The good believers thought that he was a child of full reason and old because he lived in his mother's womb for eighty years. 

Then they filled the land with devils and new gods, and they feared the first with fiery missiles exploding in the temple yard, and the explosion of those gathering around it, and awakening the second of its sleep with loud, huge bells to listen to the calls of its worshipers and their urgent demands.

Buddhism.

For a thousand years, the dogmas of millions of Chinese, many emperors believed in them, and their followers practiced many maladies, and struggled to take away from the Confucianism their sacred right to tax and to spend their goods. 

And then he did finish it, but what he had done was not the logic of Confucius and his followers, but he wiped out a new religion that was better able than she to inspire the street man and send quails into him. The new religion is Buddhism. 

The Buddhism that began to move from India to China in the first century A.D. was the unruly and depressed creed proclaimed by the Enlightened 500 years before entering China, and was not a doctrine of asceticism. 

It was a religion of faith in the joy and joy of gods who help people work, and a garden with flowers and gardens.

The image of the large vehicle, or the Mahiana, which according to the Kutschikh scholars, was based on the emotional needs of the naive Chinese population ; 

China was flooded with new gods not far from human beings, such as Amitabha the Governor of Paradise, and Kuan Yin the God of mercy and its God later, and added to the synagogue of China's gods a number of lusts and rabbits — eighteen of the first Buddha's — who are always ready to give people some of their virtues to help the tortured, bestizo.

When the Han dynasty collapsed into political chaos and its people thought that the same life had been destroyed by insecurity and wars, the torturer nation turned away from Buddhism. 

The Roman scientist also turned his face to Christianity. 

The medicine opened its arms to embrace the new religion and mixed it over time in the hearts of the Chinese completely ; 

The emperors began persecuting Buddhism and philosophers, complaining about superstitions, and politicians began to regret that a class of the good of the Chinese had slipped into the monasteries and became useless. 

But the government finally found that religion is stronger than the state ; so the emperors reconcile with the new gods ; 

The priests were allowed to collect zakat and build the structures, and I accepted both the staff and the scholars, even though Confucianism remained an aristocratic religion for her. 

The new religion seized many ancient shrines, and its monks and temples along with the international monks and structures of Tai-Shan, its sacred mountains. 

It urged people to speak to these structures many times to show their piety and piety, and it had a great effect on the flourishing of arts of photography, sculpture, architecture, literature, the advancement of printing, the advancement of many Chinese characteristics, 

Then the decay of Dhoyyeh, and corruption in the souls of the new religion Over the course of the day, many sinister lords and harmful popular superstitions have penetrated their beliefs, and their political power — once not so great — has been eliminated by Joshi. 

And now their structures have been forsaken, and their resources have dried up, and they have become, and there are no servants except their poor and destitute priests.

However, it has been implemented into Chinese self-determination, and still remains an important element of the complex informal elements of China's naive religion. Religions in China are not as specific as they are in Europe and America, and the country has never been pushed into religious wars. 

The adherents of every religion in that country are generally tolerant of the people of every other religion, and that tolerance is not limited to the affairs of the political state, but also views it as dogmas ; The average Chinese is a cult of nature, a Buddhist, a Buddhist, a Confucian at one time.

He's a humble philosopher, who knows that nothing in this world is certain, and he says to himself, perhaps the clergy are right, and there may be heaven as they say, and the best thing that a man does is to accept all these doctrines ; He rents many priests of different religions to recite prayers on his grave.

Christianity and Islam.

The Chinese don't care too much about gods as long as luck smiles at them ; He magnifies his ancestors, but he leaves the temples of medicine and Buddhism in the care of priests and a few women. 

History did not know a person more worldly than himself. 

The biggest thing that the Chinese cares about is to live well in this life. If he prays, he does not ask in his prayers for the bliss of Paradise, but rather for the goodness of himself in this earth world. 

If his God does not respond to his prayer, he may use his tongue as a curse and then throw it into the river. From Chinese proverbs: “No image-and-sculpture-worshiping, they know what material is made.” 

For this reason, the average Chinese never enthusiastically accepted Islam or Christianity ; These two religions give him a garden which Buddhism had promised him before ; But what he really wants is a religion that guarantees happiness in this earth. 

If it is said that China is Muslim, it is our answer that most of the 15 million Muslims in China are not actually Chinese, they are of foreign origin or foreign descendants. 

Christianity entered China by the hand of the warships, which was about 636 years. Emperor Nai Dzong displayed some kindness to her, protected her from persecution, 

And it was gratifying to the Chinese myth that in 781 they set up a memorial in which they recognized this enlightened tolerant and hoped that Christianity would soon spread throughout the country.

Since then, Jesuit missionaries with religious zeal and abundant knowledge have been supported by inexhaustible American funds. 

They and those who have worked hard to achieve the hopes of the soothsayers. What was the result?

 The number of Christians in China these days is only three million - that is, one percent of the population has converted to Christianity in a whole thousand years.

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