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daŋ pad

sqʰʷins ʔl'ed ɢʷi hljaŋ, daŋ pad ɡɯ ljaŋ. ɡlooŋ qʰʷljiʔ maaŋ maaŋ, ɢʷaʔ pʰa ɡraaʔ l'aaʔ paŋ. ŋoods daads kʷɯɯɡ djeʔ kaŋ, prɯɡ ɢunʔ kɯds daŋ. ɢʷɯʔ snuŋ paŋ ʔsaŋ, teeɡs ɢ·rɯb ʔslɯʔ sreŋs hljaŋ. ɡʷiin ɢʷaŋ ɡʷaan paad, djuʔ smewʔ kʷɯɯɡ djeʔ daad, djuʔ daads kʷɯɯɡ djeʔ daad. sruds riʔ pɯ' ɢʷaad, ljuds ɢljils kɯds pad. slaŋs lʰaaʔ red red, hmlɯɯʔ ŋoods ɢʷɯʔ zeed. teeɡs mreŋs pɯ ɢʷɯl, tjiɡs qa lʰaaŋ zliil. lʰaaŋ kruuŋs pɯ l'il, hljeŋs kreŋs njiɡ ʔsliil. tjew kraaʔ l'il l'il, djaŋs teeɡs djeʔ tjil, teeɡs mreŋs hljɯɡ qa kuʔ ɢʷɯl. tuus smewʔ ɡu daads ɡu, ɢʷrals ɡraas kʷɯɯɡ tods ru, ɡaal qʰl'iin tjɯ qʰu. pɯ ɡraŋs pɯ ɡu, pɯ klaaŋ pɯ mlju. pʰa tjeŋs qu qu, praaɡ rooɡ djeʔ sklu. tuus smewʔ ɡloŋs daads ɡloŋs, ɢʷrals ɡraas kʷɯɯɡ ʔsluns mrooŋ, ɡaal qʰl'iin tjɯ b·roŋ. pʰa ʔsoos ɡɯ loŋʔ, pɯ tjɯn pɯ dooŋʔ, pɯ rnaanʔ pɯ sloŋʔ. praaɡ rooɡ djeʔ ʔslooŋʔ. maʔ ɢʷaŋ ʔslɯɯʔ boobs, ɢʷɯʔ ɡren praŋʔ ɢʷad, nja qʰʷoolʔ red red, ʔsɯɯɡ maaɡ ŋaalʔ klaamʔ ɡaad. pruu ɢʷɯʔ soom ŋaad, maaɡ lju...

《死靈之書》扉頁所載九天、空中諸神名諱

阿而実 - 閼夷(𒀭Enlil) 庫而西 - 閼乩(𒀭Enki) 土星天 - 於單(𒀭Adar) 木星天 - 亹筑(𒀭Marduk) 火星天 - 邇何(𒀭Nergal) 太陽天 - 尉譸(𒀭Utu) 金星天 - 因難女(𒀭Inanna) 水星天 - 砮浮(𒀭Nabu) 太陰天 - 難砮(𒀭Nanna) 四元三子層 - 扺(𒀭Kia) “唯阿而實,代行化育; 唯庫而西,錯合變化。 創無為有,厥唯土天; 發隱成著,厥唯木天; 化小為大,厥唯火天; 彰明貴顯,厥唯日天; 結交離合,厥唯金天; 化蠢為靈,厥為水天; 改移流動,厥唯月天。 風以動之,火以發之, 水以滋之,土以奠之, 金以定團,木以建立, 活類運行。 凡是功用,萬化仰藉, 一粟之生,九天之力。” ——《天方性理》

《帝韓》(章太炎)

朝鮮於虞氏則隸營州,西與幽部分大遼水而治。箕漢代王,或剖或合,漢唐皆郡縣其地。 自古固有叢民之族,其末乃分裂數國者。日本,大伯之蟬嫣也,種姓袀晬,靡有間気,顧其籍不傳赤縣。交趾自漢時始置守令,民多馬留,今既為法蘭西附庸,陊剝弗振。其與諸夏,伯同陝,萌同族,冠舃不異裁,邍陸不異疇,雖數版蕩,而猶自制其符壐者,獨有朝鮮。 或曰:以左衽之未削,息壤之宰割於戎虜,而推孔氏以為素王,則猶嫌於窮大;無陪無卿,而黎民無所寄。今其言常主,使柱下徵藏,秉元以正春王,量其名實,則誰氏寔奉? 曰:是亦朝鮮也。今夫同陝同族而分其廟社者,烝嘗雖異,其相視以為冠帶之國,均也。周喪,王者七;漢喪,帝者三。唐之崩離,抱蜀正南面者亦七八矣。雖歲不解刃,鼻祖則不兩,姻婭則不兩,神州則不兩,皆曰吾與彼非殊域之民也。今視朝鮮,若七雄三國十鎮之相視,夫孰能異議?且吾營域攘奪於滿洲,璧琮珪璋琥璜之木,不挾四方,而朝鮮猶戴其故主。則相視之非特爾也,乃若中原之民,當符、石、元魏、女真而視江左也。為下民綴游,上統元皇以尸嶽瀆者,將在是乎?其抑者在腥羶薉德之滿洲乎? 迺者韓建光武,固以崇矣。吾又嘗聞豐臣、建虜之難,國門嘽嘽,小大逃竄,獻之以得隕命之禮,賴明扶持,得不淪沒。則至今朝鮮有大報壇,祀明三后,實惟大祖、神宗、思宗。當滿洲乾隆之世,國中猶署崇禎一百□年。雖外示臣妾,察其中堅,猶有報本之思,俘寶之痛,瘉於宋高宗之事女真也。今燕薊之頑臣,鄙逖朝鮮以為東夷;朝鮮之視吾土,亦以為摯維於建虜而莫之脫。是則無異南北之相諡號,以為島夷、索虜。索虜則名實既副矣,若䛗訐島夷者,果厭人心乎哉? 夫江左宋、齊諸主以逮南宋,國雖褊削,民雖羸劣,猶相傳以為諸夏之真王。今衡朝鮮,於宋、齊諸主則不異;衡諸南宋,其四維則猶在。且寶書之建君也,有衰次矣,親不可得,則遠者承之;冢不可得,則枝者受之。譬諸廟犧,騂剛乏絕,羔羊為上牷矣;羔羊乏絕,豭豬為上牷矣;豭豬乏絕,雉兔雁鶩為上牷矣。彼將不能與蠻貉、征不譓者抗衡,顧猶儕於江左。自永曆喪亡以至庚子,二百三十有九年,諸夏之常主,自非朝鮮,抑孰有具位者乎? 烏乎!嬴氏以降,恢舜禹之域,靈囊大包,至於萬里,則有矣。厥有統一其舊,使城郭版籍,皆復故所,自漢唐以外,不數數見也。以其勿能統一,而遂將擯朝鮮於域外,至於戎貉盜竊,諸夏乏祀,既亡驁桀,以乂滔天,而復大陸於黃壤,五史者又不能舉其職,王霸僭盜,同概龠而弗...

從軍行

紫闕傳章命有稜,同袍一夜乃徂征。 矛戟既攻追鉞斧,銃機方戰遠旃旌。 戎馬未遐思零雨,服車安盬詠蘩萌。 嗟我勝國刓校武,黍離歌卻仰蒼紘。

Hljang tjeu Kwaas Braag

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A tentative translation of Liu Zhongjing's "Canons and Chronicles":The Heaven's Commands Is Unstationary

"Educational was walked at The Southern States", is Tjeuwites flanking outflank against the Krōng-Hnāns/Chianghan soft abdomen. "Having conquered Zrung and established the castle in Phung" is the Total Collapse of Qrēūn-Hljang's in the spheres of influence of the Kul-pang and Khlang-pang, and it's importance to the Tjeuwites is equivalent to the Later Kyim's capture of Liaoyang. If the Incident of Military Parade at Mrāngs-Slin did exist, it was primarily a probing diplomatic activity targeting the Eastern princes. The Fall of the Rīl Marquisate was a warm-up for the War of Meuɡ field, with almost identical Military Route. "The Oath at Meuɡ" of The Book of Documents, proves that true military action can only trust on a few core allies states, all of whom come from the Westland. The Training and Organization methods of the Zreusris(士師) and Pasleus(夫子) were obviously very simple and could only be applicable to small groups with high tacit-underst...