wmB5AWBn

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6		<Row Tag="LOC_RELIGION_TEST" Language="zh_Hans_CN">
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9		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_TEST_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
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12		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_TEST_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
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22		<Row Tag="LOC_RELIGION_AMATONGO" Language="zh_Hans_CN">
23			<Text>祖鲁土著信仰</Text>
24		</Row>
25		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_AMATONGO_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
26			<Text>Zulu indigenous belief is primarily one of ancestor worship. The spirits of the dead are understood to be responsible for the living and to care for the community's wealth and cattle. Particular veneration is shown towards the "amatongo"; the honored ancestors of an individual or clan. The amatongo are in charge of bringing correction and balance to the community and are understood to be as present in the homestead as its living members. The paramount act of honoring and communing with the ancestors is accomplished through the ritual sacrifice of cattle, which continues to hold significance in traditional Zulu culture today. </Text>
27		</Row>
28		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_AMATONGO_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
29			<Text>Two key figures in the Zulu mythic cycle are "Unkulunkulu" (First Man) and the Lord-of-the-Sky. In the period before human understanding, Unkulunkulu is believed to have emerged from a bed of reeds. The knowledge of everything was brought forth through the power of Unkulunkulu's speech. Yet, Unkulunkulu is not understood as a supreme being. No one worships or prays to Unkulunkulu because he is so far away. Over time, a direct connection between humankind and Unkulunkulu has been lost. Instead, Unkulunkulu is seen to be as natural as rain, or food, or cattle.</Text>
30		</Row>
31		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_AMATONGO_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
32			<Text>Similarly, the Lord-of-the-Sky emerged from the reeds after Unkulunkulu. It is also from the Lord-of-the-Sky that the Zulu get their name. However, the Lord-of-the-Sky is not regarded as a distant ruler to be revered and worshipped. There is also no cosmological relationship between the Lord-of-the-Sky and Unkulunkulu. In the traditional sense, the Lord-of-the-Sky cannot be understood as an indigenous denomination of an almighty god. Such interpretations came about only later after the introduction of Christian concepts into the Zulu mythos. Consequently, modern Zulu religious practice often focuses on the Lord-of-the-Sky as a more traditional western God figure and prayer and sacrifice are often directed to him rather than the venerated ancestors.</Text>
33		</Row>
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36		<Row Tag="LOC_RELIGION_AGAKKUNNGURNIQ" Language="zh_Hans_CN">
37			<Text>因纽特传统宗教</Text>
38		</Row>
39		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_AGAKKUNNGURNIQ_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
40			<Text>Traditional Inuit religion can be understood as a form of shamanism based on animist principles. They believed that all things have "anirniq" (breath); a spirit or soul which could be influenced by a pantheon of supernatural entities. If properly appeased, animals and natural objects could be directed to act a certain way. However, if offended, they could cause great harm. Spirits resided in all aspects of nature; however, the sea, as a central food source, was understood to house a number of great spirits. Of particular note was Sedna, the Old Woman and mistress of sea animals.</Text>
41		</Row>
42		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_AGAKKUNNGURNIQ_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
43			<Text>Although largely absent in modern Christianized Inuit society, religion was traditionally directed by "angakkuq" who acted as spiritual healers and mediators between mankind and the spirits. They did not lead a community, but invoked spirits to assist people in their lives and heal ailments both physical and spiritual. Angakkuit were not trained but held to be born with their abilities and recognized by the community as they approached adulthood.</Text>
44		</Row>
45		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_AGAKKUNNGURNIQ_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
46			<Text>The harshness and unpredictability of life in the Arctic ensured a preoccupation with the uncontrollable; a streak of bad luck could destroy an entire community. To offend a spirit was to risk its interference with an already marginal existence. The Inuit understood that they had to work in harmony with supernatural powers to provide the necessities of day-to-day life. Traditional Inuit religion was thus closely integrated into the daily life of the people. Rituals were simple but held to be necessary and hunting was understood in a ritual context. By believing that all things, including animals, had souls like those of humans, any hunt that failed to show appropriate respect and customary supplication would only give the liberated spirits cause to avenge themselves.</Text>
47		</Row>
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50		<Row Tag="LOC_RELIGION_ANKATTU" Language="zh_Hans_CN">
51			<Text>印度河流域宗教</Text>
52		</Row>
53		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_ANKATTU_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
54			<Text>Little is known about the indigenous religion of the Indus Valley Civilization. No religious buildings or temples have been identified, and most suppositions about sacrificial fires, cult objects, and deities rests on doubtful retrospective references from Hindu practice many centuries later. Certain recovered figures have been interpreted as representative of an earth mother goddess, and there is also the possibility of a bull cult reminiscent of Mesopotamia. The early period also supports the burial of the dead as opposed to cremation. Although one must be careful not to identify with Indus and later Indian religions too closely, potential clues can still be drawn through comparative analysis.</Text>
55		</Row>
56		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_ANKATTU_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
57			<Text>The famous Pashupati seal is often cited as evidence of early proto-Siva worship in the Indus Valley. While most scholars no longer support this theory, archeological evidence of lingam worship has been uncovered at various Indus sites. This particular feature may have been adopted by the later Aryan peoples and incorporated into the historical Vedic religion. Another link can be seen through the god Indra. Although Indra as storm god is a functional cognate and holds a similar position of prominence compared to other Indo-European religions, the name Indra itself is not a linguistic cognate and may be related to the Indus Valley language. Links have also been proposed between Indus iconography and Jainism, with the Shramana traditions potentially reflecting native spirituality prior to the Indo-Aryan migration into India.</Text>
58		</Row>
59		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_ANKATTU_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
60			<Text>The jar seal of the Indus script may give yet another potential clue regarding Indus religion. Vedic literature mentions "sata" as a mleccha (barbarian) term for a kind of sacrificial container with holes. Numerous perforated jars have been found at Indus sites, and the idea of the jar-born sage is one of the oldest Indian legends. It is possible that the later Indian Agastya figure is a direct continuation of a potential Indus priestly class.</Text>
61		</Row>
62		<!-- -->
63		<!-- -->
64		<Row Tag="LOC_RELIGION_BAHAI" Language="zh_Hans_CN">
65			<Text>巴哈伊教</Text>
66		</Row>
67		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_BAHAI_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
68			<Text>The Bahá'í Faith was founded by Bahá'u'lláh in nineteenth century Persia. It is a direct offshoot of the Bábí Faith; a break from Shia Islam founded by Báb in 1844. Bahá'í understands itself as the fulfilment of the Bábí Faith, viewing Bahá'u'lláh as "He whom God shall make manifest"; the Messianic figure disclosed in the scriptures of all of the world's great religions.</Text>
69		</Row>
70		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_BAHAI_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
71			<Text>Bahá'í is a monotheistic religion emphasizing the spiritual unity of all humankind. Three core principles establish a basis for Bahá'í teachings and doctrine: the unity of God, that there is only one God who is the source of all creation; the unity of religion, that all major religions have the same spiritual source and come from the same God; and the unity of humanity, that all humans have been created equal, and that diversity of race and culture are seen as worthy of appreciation and acceptance. According to Bahá'í teachings, the human purpose is to learn to know and love God through methods such as prayer, reflection, and being of service to humanity.</Text>
72		</Row>
73		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_BAHAI_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
74			<Text>In the Bahá'í Faith, religious history is seen to have unfolded through a series of divine messengers, each of whom established a religion that was suited to the needs of the time and the capacity of its audience. These messengers have included Abrahamic figures as well as Dharmic ones; Krishna, Moses, Buddha, Jesus, Muhammad, and others. In Bahá'í, the most recent messengers are the Báb and Bahá'u'lláh and each consecutive messenger prophesied of the messengers to follow. Bahá'u'lláh's life and teachings are believed to have fulfilled the end-time promises of previous scriptures. Humanity is understood to be in a process of collective evolution, and the need of the present time is for the gradual establishment of peace, justice, and unity on a global scale.</Text>
75		</Row>
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78		<Row Tag="LOC_RELIGION_BIRD_FIGURE" Language="zh_Hans_CN">
79			<Text>鸟图崇拜</Text>
80		</Row>
81		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_BIRD_FIGURE_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
82			<Text>The Vinca culture was a Neolithic archaeological culture in Southeastern Europe, dated between 5700 - 4500 BC. The culture is mainly distinguished by its settlement pattern and ritual behavior, maintaining a high degree of cultural uniformity through the long distance exchange of ritual objects. Although there is evidence of potential proto-writing within Vinca culture, it is undecipherable. As such, details concerning Vinca belief must be inferred from archeological evidence; notably the abundance of ritual figurines.</Text>
83		</Row>
84		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_BIRD_FIGURE_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
85			<Text>Much has been written about the significance of human figurines from prehistoric sites. Most commonly interpreted as representations of a mother goddess, they have often been associated with fertility cults and considered of special importance for the understanding of prehistoric religion. Although the context in which the Vinca figurines have been found is not very informative, it is likely significant that they have chiefly been recovered outside of house foundations and only rarely inside.</Text>
86		</Row>
87		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_BIRD_FIGURE_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
88			<Text>However, there is little likelihood that the Vinca figurines represent a specific fertility goddess or that they were related directly to some particular anthropomorphic deity. They are rather a kind of symbol through which the primitive mind suggests the relation between the fertility of the earth and the woman's role. Since a great number of the figurines lack specific attributes, they could easily be accommodated to the needs of the moment, perhaps for rites connected to fertility, agriculture, or various other magical procedures relating to the problems of everyday life.</Text>
89		</Row>
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92		<Row Tag="LOC_RELIGION_THERAVADA" Language="zh_Hans_CN">
93			<Text>小乘佛教</Text>
94		</Row>
95		<Row Tag="LOC_RELIGION_B1_MAHAYANA" Language="zh_Hans_CN">
96			<Text>大乘佛教</Text>
97		</Row>
98		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_B1_MAHAYANA_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
99			<Text>Mahayana ("Great Vehicle") is one of the two main existing branches of Buddhism. It arose within Indian Buddhism around the beginning of the Common Era and by the 9th century became the dominant influence on the Buddhist cultures of Central and East Asia, which it remains today. Mahayana arose as a more accessible form of Buddhism in contrast to the monastic ideals upheld by Theravada.</Text>
100		</Row>
101		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_B1_MAHAYANA_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
102			<Text>Mahayana accepts the canonical texts of the Theravada tradition (what they derisively call the Hinayana, or "Lesser Vehicle"), but also has a vast corpus of unique philosophical and devotional texts. The most distinctive teaching of Mahayana, however, is the path of the bodhisattva; individuals who postpone nirvana in order to assist and guide those beings still suffering in the cycle of rebirths. In Mahayana, love for creatures is exalted to the highest, and a bodhisattva is encouraged to offer the merit he derives from good deeds for the good of others.</Text>
103		</Row>
104		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_B1_MAHAYANA_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
105			<Text>Mahayana developed a vast pantheon of bodhisattvas, buddhas, and other powerful beings, as well as a complex array of devotional and meditational practices directed toward them. As Mahayana moved beyond India, it adopted many distinct local customs and consequently can vary significantly throughout Asia.</Text>
106		</Row>
107		<!-- -->
108		<Row Tag="LOC_RELIGION_B2_VAJRAYANA" Language="zh_Hans_CN">
109			<Text>藏传佛教</Text>
110		</Row>
111		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_B2_VAJRAYANA_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
112			<Text>Vajrayana ("Diamond or Thunderbolt Way"), and also known as Tantric or Esoteric Buddhism, is a form of Buddhism that emerged out of Mahayana Buddhism in India, probably around the 6th-7th centuries CE. It is sometimes subsumed as a denomination of Mahayana; however, Vajrayana understands itself as a distinct path (the final "turning" of the Buddha's teachings) and one of the three routes to enlightenment along with the Hinayana and Mahayana. Vajrayana is the dominant form of Buddhism in Tibet and Mongolia.</Text>
113		</Row>
114		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_B2_VAJRAYANA_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
115			<Text>Although Vajrayana may have originally emerged as a reaction to the philosophical scholasticism of Indian Buddhism - intended as a return to the original teachings and practices of the Buddha - Vajrajyana rapidly developed into its own complex philosophical and ritual system. As with Mahayana, Vajrayana emphasizes the role of the bodhisattva, but the tradition tends to favor fierce deities and significantly expands the bodhisattva pantheon. An esoteric extension of Buddhist thought and practice, Vajrayana sees itself as a quicker, more effective path to enlightenment. Vajrayana ritual and devotion employs mantras (esoteric verbal formulas), mandalas (diagrams and paintings used in visualization practices), and a complex array of other rituals.</Text>
116		</Row>
117		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_B2_VAJRAYANA_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
118			<Text>Vajrayana also places great emphasis on the role of the guru; religious teachers who have mastered the philosophical and ritual tradition. The Tibet translation of guru is "lama," and the various Tibetan schools of the Vajrayana trace long lineages of gurus who serve both as religious and political leaders. The Dalai Lama is the most well known of Tibet's Lamas.</Text>
119		</Row>
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122		<Row Tag="LOC_RELIGION_CNAANISM" Language="zh_Hans_CN">
123			<Text>迦南教</Text>
124		</Row>
125		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_CNAANISM_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
126			<Text>Canaanite polytheism refers to the Ancient Semitic religions practiced in the Levant from at least the early Bronze Age through the first centuries AD. Notably, it was the religion practiced by the ancient Phoenicians who then disseminated it throughout their coastal colonies including Carthage. Central deities included El, the most high, and his consort Asherah, Ba'al Hadad, a storm god and the central cultic focus of later Canaanite thought, and Tanit; a lunar goddess and the patron deity of Carthage.</Text>
127		</Row>
128		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_CNAANISM_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
129			<Text>One of the most prevalent features of Canaanite religion are the limestone cippi and stelae monuments found throughout the Western Phoenician world. Today, they are often described as the Phoenician "Stone Cult". Many stelae were set up over urns containing sacrificial ashes and often would be engraved with a symbol of a deity, such as Tanit. Donkeys, sheep, and goats were highly prized as sacrificial animals. Although human sacrifice was practiced, Canaanite tradition also promoted strong familial veneration for both the living and the dead. Bodies were buried with grave goods and offerings of food and drink were made to the dead to ask for guidance and ensure they would not trouble the living. This veneration also extended to the king, with an innate religious desire for political legitimacy and the imposition of divine order.</Text>
130		</Row>
131		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_CNAANISM_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
132			<Text>Canaanite religion is perhaps most studied today as a contrast to Biblical Judaism. Thanks to archeological finds in areas such as Ugarit, Canaanite religious texts present a contemporary to ancient Jewish religious practice. There is strong evidence through linguistic cognates and parallel mythic cycles that both religions separated from the same Proto-Semitic source and perhaps even of the worship of Canaanite gods by the pre-Biblical Jewish people.</Text>
133		</Row>
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136		<Row Tag="LOC_RELIGION_CHALDAENISM" Language="zh_Hans_CN">
137			<Text>美索不达米亚多神论</Text>
138		</Row>
139		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_CHALDAENISM_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
140			<Text>"His utterance is fixed, his pronouncement is unalterable. No god can change his utterance."[NEWLINE]- Enuma Elish</Text>
141		</Row>
142		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_CHALDAENISM_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
143			<Text>Mesopotamian polytheism refers to the religious beliefs and practices followed by the Sumerian and Akkadian (Assyrian/Babylonian) peoples living in Mesopotamia, dominating the region for a period of 4,200 years from the 4th millennium BC to approximately the 3rd century AD. The religion worshiped over 2,100 different deities, many of which were associated with a specific city or state within Mesopotamia. Some of the most significant of these deities were Anu, Ea, Enlil, Ishtar (Astarte), and Marduk.</Text>
144		</Row>
145		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_CHALDAENISM_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
146			<Text>In Mesopotamian thought, the act of creation was seen as the writing of the gods. The world was understood to be the speech of the gods written down; directly visible in the stars of the sky. The sublunary realm of man was considered to be a reflection of this divine script. Because of this, the whole of nature - the transformed body of Tiamat - assumed a divinatory value and could be read as a type of code to discern the will of the gods. This structure of ontology and cosmology is based on the notion that since divine speech gave birth to everything, man can accomplish a return to the source through theurgic speech; the utterance of Marduk's divine name. Astrology, reading the divine script of the stars, is part of this design since the speech of the gods was understood to be fixed for eternity.</Text>
147		</Row>
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149		<Row Tag="LOC_RELIGION_M1_ASHURISM" Language="zh_Hans_CN">
150			<Text>亚述教</Text>
151		</Row>
152		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_M1_ASHURISM_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
153			<Text>Ashurism was a political variant of the ancient Mesopotamian religion which developed within the Neo-Assyrian Empire and was centered on the god Ashur; the national god of the Assyrian people.</Text>
154		</Row>
155		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_M1_ASHURISM_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
156			<Text>Ashur likely originated as a minor patron deity of the city that shared his name. However, as the power of the city grew, Ashur's cult rose in prominence. From about 1800 BC onwards, Assyria's kings began associating Ashur with more powerful gods in the Mesopotamian pantheon; notably Enlil and Anshar. On the political stage, Assyria seemed to be in constant struggle with neighboring Babylon for control of the region. When the Assyrian king Sennacherib finally destroyed Babylon in 689 BC, a deliberate attempt can be seen in the historical record to transfer the primeval achievements of Marduk, patron of Babylon, to Ashur. By doing so, not only was Assyrian power legitimized through divine mandate, but Ashur was elevated to the position of supreme god in the region.</Text>
157		</Row>
158		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_M1_ASHURISM_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
159			<Text>Like many religions of the Fertile Crescent, the concept of the divine-king played a key role in religious ritual. The Assyrian king, whilst not considered a god himself, was acknowledged as the chief servant of Ashur. In this manner, the king's authority was seen as absolute so long as the high priest reassured the people that the gods, or in the case of the monolatristic Assyrians, the god, was pleased with the current ruler.</Text>
160		</Row>
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162		<!-- -->
163		<!--	-->
164		<Row Tag="LOC_RELIGION_CHRISTIANITY" Language="zh_Hans_CN">
165			<Text>基督教</Text>
166		</Row>
167		<Row Tag="LOC_RELIGION_LUTHERANISM" Language="zh_Hans_CN">
168			<Text>路德教</Text>
169		</Row>
170		<Row Tag="LOC_RELIGION_C1_ORIENTAL" Language="zh_Hans_CN">
171			<Text>东方正统</Text>
172		</Row>
173		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_C1_ORIENTAL_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
174			<Text>Oriental Orthodoxy is the faith of the Eastern Christian Churches that recognize only the first three ecumenical councils; the First Council of Nicaea, the First Council of Constantinople, and the First Council of Ephesus. Despite the potentially confusing nomenclature, Oriental Orthodox churches are distinct from those that are collectively referred to as the Eastern Orthodox Church.</Text>
175		</Row>
176		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_C1_ORIENTAL_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
177			<Text>Formally, Oriental Orthodoxy split from Roman Catholicism in AD 451 with the rejection of the Council of Chalcedon. As one of the earliest Oriental Orthodox churches, the Coptic Orthodox Church of Alexandria usually retains the symbolic position of "first among equals" similar to the Ecumenical Patriarch among the Eastern Orthodox. The Oriental Orthodox communion comprises six churches: Coptic Orthodox, Ethiopian Orthodox, Eritrean Orthodox, Syriac Orthodox, the Malankara Orthodox Syrian Church, and the Armenian Apostolic Church. These churches, while being in communion with one another, are hierarchically independent.</Text>
178		</Row>
179		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_C1_ORIENTAL_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
180			<Text>Oriental Orthodoxy separated from Rome over differences in Christological terminology. The First Council of Nicaea declared that Jesus Christ was God, that is to say, consubstantial with the Father; and the First Council of Ephesus that Jesus, though divine as well as human, was only one being. Twenty years after Ephesus, the Council of Chalcedon declared that Jesus was one person in two complete natures, one human and one divine. Those who opposed Chalcedon likened its doctrine to the Nestorian heresy, condemned at Ephesus; that Christ was two distinct beings, one divine (the Logos) and one human (Jesus).</Text>
181		</Row>
182		<!-- -->
183		<Row Tag="LOC_RELIGION_C2_NESTORIANISM" Language="zh_Hans_CN">
184			<Text>景教</Text>
185		</Row>
186		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_C2_NESTORIANISM_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
187			<Text>The historical Nestorian churches are Syriac churches which claim continuity with the Patriarchate of Seleucia-Ctesiphon; the Church of the East. The Church of East split from mainline Christianity following the Christological controversy over Nestorianism in AD 431, a doctrine which came to characterize its descendant churches. Of these, the Assyrian Church of the East remains doctrinally independent and is not in communion with any other church. It represents one of the oldest and longest lasting splits in historic Christianity.</Text>
188		</Row>
189		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_C2_NESTORIANISM_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
190			<Text>Nestorianism emphasized the disunion between the human and divine natures of Jesus; however, the theology of the Church of the East is not strictly dyophysite. The Church of the East has its roots in the Antiochene theological tradition of the early church, founded by Diodorus of Tarsus and Theodore of Mopsuestia. Antiochene theology emphasized Christ's humanity and the reality of the moral choices he faced. In order to preserve the impassibility of Christ's Divine Nature, the unity of his person was defined in a looser fashion than in the Alexandrian tradition.</Text>
191		</Row>
192		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_C2_NESTORIANISM_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
193			<Text>The Church of the East developed from the early Assyrian Christian communities of the Parthian Empire and, at its height, had spread from its Mesopotamian heartland to as far as India, Central Asia, and China. A dispute over patriarchal succession led to a schism in 1552, resulting in there being two Patriarchs. However, the emergent rival faction, the Chaldean Catholic Church, eventually re-entered into communion with the Catholic Church.</Text>
194		</Row>
195		<!-- -->
196		<Row Tag="LOC_RELIGION_C3_ANGLICANISM" Language="zh_Hans_CN">
197			<Text>英国国教</Text>
198		</Row>
199		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_C3_ANGLICANISM_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
200			<Text>Anglicanism is a tradition within Christianity comprising the Church of England and churches which are historically tied to it or hold similar beliefs, worship practices, and church structures. It is one of the major branches that resulted from the sixteenth century Reformation movements and a form of Christianity that includes features of both Protestantism and Roman Catholicism. Anglicanism is loosely organized in the Anglican Communion, a worldwide family of religious bodies that represents the offspring of the Church of England and recognizes the archbishop of Canterbury as its nominal head. It prizes traditional worship and structure but operates autonomously and flexibly in different locales.</Text>
201		</Row>
202		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_C3_ANGLICANISM_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
203			<Text>Although the Anglican Communion has a creed, the Thirty-nine Articles, it has been disposed to allow widely divergent interpretations. Thus, Anglicans see themselves as possessing a cluster of historic pieties and procedural loyalties but few firm rules. The Book of Common Prayer, a compilation of the church's liturgical forms originally issued in 1549, represents the faith's independence from Rome and remains the hallmark of Anglican identity. This prayer book derives from traditional English spirituality and embodies the uniqueness of Anglican Christianity.</Text>
204		</Row>
205		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_C3_ANGLICANISM_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
206			<Text>With a membership estimated at around 80 million members, the Anglican Communion is the third largest Christian communion in the world, following the Catholic and Eastern Orthodox Churches.</Text>
207		</Row>
208		<!-- -->
209		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_C4_RESTORATIONISM_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
210			<Text>Restorationism, also known as Christian Primitivism, refers to a large group of independent Christian denominations that share the common belief that Christianity should be restored to the condition of the early apostolic church, which Restorationists see as the search for a more pure and ancient form of the religion. Restorationism is in contrast to Successionism, typified by Baptist Christianity, which attempts the continuation of the pure church through the centuries. Many Restorationist churches developed from the Second Great Awakening; a Protestant religious revival movement during the early nineteenth century in the United States characterized by enthusiasm, emotion, and an appeal to the supernatural.</Text>
211		</Row>
212		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_C4_RESTORATIONISM_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
213			<Text>Although arising from a similar desire to restore Christianity, almost all Restorationist churches are ideologically and politically independent from each other. Thus, Restorationism is best understood as a movement within Christianity rather than a descriptor for a specific branch or denomination. However, they all share a basic desire to return to the practice of the original, essential, and universal features of the Christian religion. Different groups have tried to implement this vision in different ways. Some have focused on the structure and practice of the church, others on living an ethical life, and others on direct experience with the Holy Spirit. The relative importance given to the Restorationist ideal, and the extent to which the full restoration of the early church is believed to have been achieved, also varies between groups.</Text>
214		</Row>
215		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_C4_RESTORATIONISM_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
216			<Text>The Latter Day Saint movement (also known as Mormonism), the Quakers, Jehovah's Witnesses, and some forms of Pentecostalism are among the most known and practiced forms of Restorationism today.</Text>
217		</Row>
218		<Row Tag="LOC_RELIGION_C4_RESTORATIONISM" Language="zh_Hans_CN">
219			<Text>复原主义</Text>
220		</Row>
221		<Row Tag="LOC_RELIGION_MORMONISM" Language="zh_Hans_CN">
222			<Text>摩门教</Text>
223		</Row>
224		<!-- -->
225		<Row Tag="LOC_RELIGION_DORTHODOXY" Language="zh_Hans_CN">
226			<Text>东正教</Text>
227		</Row>
228		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_DORTHODOXY_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
229			<Text>The goal of the estimated 300 million Orthodox Christians is to draw nearer to God throughout their lives through theosis, a spiritual pilgrimage to become more "Christ-like" (although it's a little vague as to exactly what that entails). The earliest recorded use of the term "orthodox" in relation to Christianity was in the Codex Justinianus (c. 530 AD) where it meant "conforming to the creeds of the early Church."</Text>
230		</Row>
231		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_DORTHODOXY_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
232			<Text>The Orthodox Church traces its roots to the Great Schism. During the 9th and 10th centuries AD the Christian church under the Patriarch of Constantinople made significant conversions among the peoples of Eastern Europe, including Kievan Russia and the Balkans. Doctrinal issues such as the filioque split and the authority of the Pope over the Patriarch in matters religious, exacerbated by the political and economic rivalry of Rome and Constantinople, led to a falling out. The Orthodox Church holds that only it practiced the original and true faith as established by Christ and passed down by the Apostles.</Text>
233		</Row>
234		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_DORTHODOXY_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
235			<Text>Moreover, after the fall of Constantinople to the Ottomans in 1453, the Eastern Church became ever more isolated from Rome under the relatively tolerant rule of the Turks. Meanwhile the Orthodox Church flourished under the Russian tsars, with lots of converts among the Slavs. Although somewhat diminished by Communist rule and all that rampant secularism, Eastern Orthodoxy holds fast to the old Christian belief in sin, salvation, and the incarnation of the spirit.</Text>
236		</Row>
237		<!-- -->
238		<Row Tag="LOC_RELIGION_C5_ARIANISM" Language="zh_Hans_CN">
239			<Text>阿里乌派</Text>
240		</Row>
241		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_C5_ARIANISM_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
242			<Text>The first major doctrinal dispute after Constantine recognized Christianity as the state church in AD 313, Arianism occupies an important place in ecclesiastical history.</Text>
243		</Row>
244		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_C5_ARIANISM_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
245			<Text>Proposed early in the fourth century by the Alexandrian presbyter Arius, Arianism affirmed a nontrinitarian theology in which Christ was not truly divine but a created being. Arius's basic premise was the uniqueness of God, who alone is self-existent and immutable. Because the Godhead is unique and immutable, the Son must be considered a finite being who has been called into existence out of nothing and has had a beginning. According to its opponents, especially the bishop Athanasius, Arius's teaching reduced the Son to a demigod, reintroduced polytheism (as worship of the Son was not abandoned), and undermined the Christian concept of redemption since only he who was truly God could have reconciled man to the Godhead.</Text>
246		</Row>
247		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_C5_ARIANISM_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
248			<Text>By 325, the controversy had become significant enough that Constantine called an assembly of bishops, the First Council of Nicaea, which condemned Arius's doctrine and formulated the original Nicene Creed. However, thanks largely to the efforts of the Wulfila, a bishop of Arian views who was sent from Constantinople, Arianism spread to the continental German and Gothic tribes and became the state religion of the Visigoths until 587 when Reccared I renounced Arianism in favor of Catholicism.</Text>
249		</Row>
250		<!-- -->
251		<Row Tag="LOC_RELIGION_C6_CATHARISM" Language="zh_Hans_CN">
252			<Text>卡特里派</Text>
253		</Row>
254		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_C6_CATHARISM_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
255			<Text>Catharism was a heretical Christian sect that flourished in Western Europe, particularly northern Italy and southern France, during the twelfth and thirteenth centuries. The Cathari professed a neo-Manichaean dualism; that there are two principles, one good and the other evil, and that the material world is evil.</Text>
256		</Row>
257		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_C6_CATHARISM_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
258			<Text>Although the various groups emphasized different doctrines, they all agreed that matter was evil. Man was an alien and a sojourner in an evil world. His aim must be to free his spirit, which was in its nature good, and restore it to communion with God. To accomplish this, the religion called for a complete ascetic renunciation of the world. The Cathari also viewed much of the Old and New Testaments with reserve. Cathar doctrines of creation led them to rewrite the biblical story and they devised an elaborate mythology to replace it. The orthodox doctrine of the Incarnation was rejected and Jesus was interpreted as an angel; his human sufferings and death an illusion.</Text>
259		</Row>
260		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_C6_CATHARISM_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
261			<Text>The Cathar doctrines struck at the roots of orthodox Christianity and of the political institutions of Christendom, and the authorities of church and state united to attack them; culminating in the Albigensian Crusade in 1209. After the suppression of Catharism, the descendants of Cathars were at times required to live outside towns and their defenses. They thus retained a certain cultural Cathar identity, despite having returned to the Catholic religion.</Text>
262		</Row>
263		<!-- -->
264		<Row Tag="LOC_RELIGION_P1_CALVINISM" Language="zh_Hans_CN">
265			<Text>加尔文教派</Text>
266		</Row>
267		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_P1_CALVINISM_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
268			<Text>Calvinism describes the theology advanced by John Calvin, a Protestant reformer in the sixteenth century, and its subsequent development by his followers. The doctrines and practices derived from this theology are characteristic of the Reformed and Presbyterian churches.</Text>
269		</Row>
270		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_P1_CALVINISM_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
271			<Text>While Lutheranism was largely confined to parts of Germany and Scandinavia, Calvinism spread into England, Scotland, France, the Netherlands, and the North American colonies. This expansion began during Calvin's lifetime and was encouraged by him. Religious refugees poured into Geneva, especially from France but also from England, Scotland, Italy, and other parts of Europe. Geneva thus became the center of an international movement and a model for churches elsewhere.</Text>
272		</Row>
273		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_P1_CALVINISM_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
274			<Text>Reformed churches are confessional in nature, and during the sixteenth and early seventeenth centuries a number of manifestos of faith were written. While some of these confessions were theses for debate, others sought unity between groups on controversial doctrines. They believe that God communicates knowledge of himself to people through the word of God and that people are not able to know anything about God except through this self-revelation. The concept of covenant also holds a notable role in Calvinist theology to describe the way God enters into fellowship with people in history.</Text>
275		</Row>
276		<!-- -->
277		<Row Tag="LOC_RELIGION_P2_BAPTIST" Language="zh_Hans_CN">
278			<Text>基督教浸信会</Text>
279		</Row>
280		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_P2_BAPTIST_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
281			<Text>Baptists are Protestant Christians who share the basic beliefs of most Protestants but who also insist that only believers should be baptized and that it should be done by immersion rather than by the sprinkling or pouring of water. Although Baptists do not constitute a single church or denominational structure, most adhere to a congregational form of church government. Some Baptists lay stress upon having no human founder, no human authority, and no human creed.</Text>
282		</Row>
283		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_P2_BAPTIST_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
284			<Text>Historians trace the earliest church labeled as Baptist back to 1609 in Amsterdam, with English Separatist John Smyth as its pastor. In accordance with his reading of the New Testament, he rejected baptism of infants and instituted baptism only of believing adults. Baptist practice spread to England, where debate rose concerning if Christ's atonement should extend to all people or only to the elect. In 1638, Roger Williams established the first Baptist congregation in the North American colonies, and, in the mid-18th century, the First Great Awakening increased Baptist growth in New England. However, it was the Second Great Awakening in the early nineteenth century that energized the Baptist movement and the Baptist community experienced spectacular growth, especially in the southern United States and among the black population. Baptists soon became the largest Christian community in many southern states.</Text>
285		</Row>
286		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_P2_BAPTIST_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
287			<Text>The Baptist World Alliance reports more than 41 million members in more than 150,000 congregations. The largest Baptist association is the Southern Baptist Convention, with the membership of associated churches totaling more than 16 million.</Text>
288		</Row>
289		<!-- -->
290		<Row Tag="LOC_RELIGION_P3_METHODISM" Language="zh_Hans_CN">
291			<Text>卫理公会</Text>
292		</Row>
293		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_P3_METHODISM_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
294			<Text>The Methodist movement is a group of historically related denominations of Protestant Christianity which derive their inspiration from the life and teachings of John Wesley. Methodism originated as a revival within the eighteenth century Church of England. The movement, however, became separate from its parent body and developed into an autonomous church. Because of vigorous missionary activity, the movement spread throughout the British Empire, the United States, and beyond; today claiming approximately 80 million adherents worldwide.</Text>
295		</Row>
296		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_P3_METHODISM_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
297			<Text>Methodists are convinced that building loving relationships with others through social service is a means of working towards the inclusiveness of God's love. Most Methodists teach that Christ died for all of humanity, and thus everyone is entitled to God's grace. Theologically, this view is known as Arminianism, which denies that God has pre-ordained an elect number of people to eternal bliss while others perish eternally. Methodism is characterized by its emphasis on helping the poor and the average individual, its systematic approach to building the person and the church, and its missionary spirit. These ideals are put into practice by the establishment of hospitals, universities, and schools to follow Jesus's command to spread the good news and serve all people.</Text>
298		</Row>
299		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_P3_METHODISM_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
300			<Text>The movement has a wide variety of forms of worship, ranging from high church to low church in liturgical usage. Denominations that descend from the British Methodist tradition are generally less ritualistic, while American Methodism - particularly the United Methodist Church - is more so. Methodism is also known for its rich musical tradition and Charles Wesley was instrumental in writing much of the hymnody of the modern Methodist Church.</Text>
301		</Row>
302		<!-- -->
303		<Row Tag="LOC_RELIGION_P4_PENTECOSTALISM" Language="zh_Hans_CN">
304			<Text>五旬节派</Text>
305		</Row>
306		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_P4_PENTECOSTALISM_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
307			<Text>Pentecostalism is a renewal movement within Protestant Christianity that places special emphasis on a direct personal experience of God through baptism with the Holy Spirit. All Christians should actively seek out this post-conversion religious experience, and individuals who experience the baptism of the Holy Spirit may receive one or more spiritual gifts including the abilities to prophesize or utter messages from God, practice physical healing, and speak in and interpret tongues or spiritual languages. It has roots in the nineteenth century Holiness Movement, which promoted intense personal piety and emerged as a distinct religious movement in the United States in the early twentieth century.</Text>
308		</Row>
309		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_P4_PENTECOSTALISM_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
310			<Text>Unlike the related Evangelical and Charismatic movements which are largely interdenominational, Pentecostalism is primarily composed of distinct bodies and independent churches. However, there is no over-guiding communion between these groups and their theologies can differ widely (with separate trinitarian and nontrinitarian branches). Because of this, Pentecostalism is best understood as a categorization of a type of Christianity rather than a unified denomination.</Text>
311		</Row>
312		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_P4_PENTECOSTALISM_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
313			<Text>However, Pentecostalism also represents one of the largest movements within Protestantism. There are over 279 million Pentecostals worldwide (with over 500 million when categorized alongside Charismatic Christianity), and the movement is growing in many parts of the world, especially the global south. Many Pentecostal churches are affiliated with the Pentecostal World Fellowship and its largest denominations include the Assemblies of God and the Church of God in Christ.</Text>
314		</Row>
315		<!-- -->
316		<Row Tag="LOC_RELIGION_P5_ADVENTISM" Language="zh_Hans_CN">
317			<Text>耶稣复临论</Text>
318		</Row>
319		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_P5_ADVENTISM_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
320			<Text>Adventism refers to those Protestant Christian churches that trace their origin to the United States in the mid-nineteenth century, many of which developed from the Millerite movement following the Great Disappointment; William Miller's proclamation that Jesus Christ would return to the Earth in 1844. Modern Adventists are still distinguished by their emphasis on the belief that the personal, visible return of Christ in glory (i.e. the Second Coming) is close at hand; a belief shared by many Christians. This belief, like Miller's proclamation, is rooted in millennial expectations recorded in the Bible. Adventists believe that, at the Second Coming, Christ will separate the saints from the wicked and inaugurate his eternal kingdom.</Text>
321		</Row>
322		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_P5_ADVENTISM_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
323			<Text>In addition to the emphasis upon the Second Advent of Christ, two other matters set Adventists apart from most Christians. First, they observe Saturday, rather than Sunday, as the Sabbath. This day, according to the Bible, was instituted by God, and the commandment concerning Sabbath rest is a part of God's eternal law. Second, they avoid eating meat and taking narcotics and stimulants, which they consider to be harmful. Adventists also stress tithing and, subsequently, have a high annual giving per capita that allows them to carry on worldwide missionary and welfare programs.</Text>
324		</Row>
325		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_P5_ADVENTISM_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
326			<Text>While most Adventist groups remain relatively small, the Seventh-day Adventist Church has become a significant global body, with congregations in more than 200 countries and a membership of more than 18 million.</Text>
327		</Row>
328		<!--	-->
329		<!-- -->
330		<Row Tag="LOC_RELIGION_DRUIDISM" Language="zh_Hans_CN">
331			<Text>德鲁伊教</Text>
332		</Row>
333		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_DRUIDISM_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
334			<Text>Celtic polytheism comprises the religious beliefs and practices adhered to by the Iron Age peoples of Western Europe now known as the Celts, roughly from 500 BC to AD 500. A member of the Indo-European family, it comprised a large degree of variation both geographically and chronologically, although exhibiting broad structural similarities indicating a basic religious homogeneity amongst the Celtic peoples.</Text>
335		</Row>
336		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_DRUIDISM_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
337			<Text>The Celts were animists, believing that all aspects of the natural world contained spirits and that communication was possible with these spirits. Worship was primarily performed in constructed temples and shrines, although, according to Greco-Roman accounts, the Celts also worshipped in tree groves and other areas of the natural world they held to be sacred. Their temples were square in shape and constructed out of wood in rectangular ditched enclosures, and they produced votive offerings to their deities which were buried in the earth or thrown into rivers or bogs. Additionally, there is archaeological evidence to suggest the Celts practiced human sacrifice.</Text>
338		</Row>
339		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_DRUIDISM_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
340			<Text>According to a number of Greco-Roman writers, Gaulish and British society held a group of magico-religious specialists known as the druids in high esteem. Their roles and responsibilities differ between the various accounts, but Julius Caesar described the druids as being concerned with "divine worship, the due performance of sacrifices, private or public, and the interpretation of ritual questions." Vernacular Irish sources also referred to the druids, portraying them not only as priests but sorcerers who held supernatural powers. In the wake of Celtic revival movements during the 18th and 19th centuries, neo-pagan groups have been founded based on the ancient druids. However, many popular modern notions about druids have no historical basis but were instead inspired by later misconceptions and inventions.</Text>
341		</Row>
342		<!-- -->
343		<!-- -->
344		<Row Tag="LOC_RELIGION_FORN_SIDR" Language="zh_Hans_CN">
345			<Text>乔治的福恩</Text>
346		</Row>
347		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_FORN_SIDR_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
348			<Text>Germanic polytheism refers to the theology and religious practices of the Germanic peoples from the Iron Age until their Christianization during the Medieval period. It has been described as being a system of interlocking and closely interrelated religious worldviews and practices rather than as one indivisible religion and, as such, consisted of individual worshippers, family traditions, and regional cults within a broadly consistent framework. The best documented version is that of tenth and eleventh century Norse religion. Germanic paganism was polytheistic, with similarities to other Indo-European religions. Many of its deities appeared under similar names across the Germanic peoples, most notably the god known to the Germans as Wotan and to the Norse as Odin.</Text>
349		</Row>
350		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_FORN_SIDR_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
351			<Text>The Germanic tribes rarely had temples in a modern sense. The blót, the form of sacrificial worship practiced by the ancient Germanic and Scandinavian peoples, resembled that of the Celts and Balts. It could occur in sacred groves but could also take place at home or at a simple altar of piled stones known as a hörgr. However, there seems to have been a few important centres of worship such as at Skiringsal, Lejre, and Uppsala. Evidence suggests a form of druidic priesthood existed, focusing on magical women known as völur, as well as chieftain-priests called goðar who arranged religious festivals.</Text>
352		</Row>
353		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_FORN_SIDR_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
354			<Text>It is possible that the Scandinavian expression of the religion shows significant indigenous influence. Of particular note, both the goddess Freyja and the category of gods known as the Vanir are not attested outside the region. However, scholars caution that this may simply be due to the scarcity of surviving sources.</Text>
355		</Row>
356		<!-- -->
357		<!--	-->
358		<Row Tag="LOC_RELIGION_DODEKATHEON" Language="zh_Hans_CN">
359			<Text>奥林波斯十二神教</Text>
360		</Row>
361		<Row Tag="LOC_RELIGION_HELLENISM" Language="zh_Hans_CN">
362			<Text>希腊文化</Text>
363		</Row>
364		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_HELLENISM_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
365			<Text>Hellenistic polytheism refers to the various systems of belief and ritual practiced by the peoples of ancient Greece and Rome. Although the religions of these various cultures were distinct, they were also highly syncretic and reached a level of cultural synthesis during the later Hellenistic period and subsequent Roman Empire. Today, Hellenistic polytheism is perhaps most widely remembered through the Olympian gods as well as their Roman cognates. Both have been featured prominently in Western art and proved a popular motif during the European Renaissance.</Text>
366		</Row>
367		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_HELLENISM_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
368			<Text>Similar to other Indo-European religious traditions, sacrifice retained a preeminent position in Hellenistic religion and was institutionalized in various temple cults. Popular religion centered on paying proper respect to the gods, an act which brought "charis" (reciprocal grace). Magic was widely practiced and supplemented through complex astrological systems. Oracular shrines and sanctuaries remained popular as well as the use of charms and curses. Roman religion was also greatly influenced by native Etruscan belief, perhaps most notably through the concept of "numen" - a sort of guiding potential spirit. The growth of the Roman Empire also saw the rise of the deification of the emperor and his Imperial Cult.</Text>
369		</Row>
370		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_HELLENISM_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
371			<Text>The waning years of the Hellenistic tradition were increasingly ones of syncretism with the East. The expanded Alexandrine Empire allowed Greek thought to mix with Egyptian and Chaldaen influences, giving birth to the mystic philosophies of Late Antiquity. Notably, the emanationist cosmology and cosmic hierarchies developed by Neo-Platonism would significantly influence later Christian thought. Similarly, in Rome, Eastern mystery cults such as Mithraism would also influence both folk and official traditions, potentially paving the way for the empire's later adoption of Christianity.</Text>
372		</Row>
373		<!-- -->
374		<Row Tag="LOC_RELIGION_R1_ATANODJUWAJA_CULT" Language="zh_Hans_CN">
375			<Text>克里特崇拜</Text>
376		</Row>
377		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_R1_ATANODJUWAJA_CULT_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
378			<Text>The extent to which one must differentiate between Minoan and early Mycenaean religion is a difficult question. There is no doubt that Minoan culture would go on to influence the Greek world, and, as such, a degree of transmission is assumed. However, Minoan religion was not transmitted through its native language, and Minoan writing continues to remain largely undeciphered.</Text>
379		</Row>
380		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_R1_ATANODJUWAJA_CULT_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
381			<Text>Surviving Minoan iconography, in fact, more closely resembles the religions of the ancient Near East than those with Indo-European or Etruscan influence. This is perhaps most apparent in the importance Minoan belief assigned to the bull; an animal frequently worshiped in conjunction with the heads of Near Eastern pantheons. Horned topped altars and bull leaping festivals formed a large part of Minoan religiosity. Similar to Levantine religion, there is also evidence that the Minoans may have practiced human sacrifice.</Text>
382		</Row>
383		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_R1_ATANODJUWAJA_CULT_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
384			<Text>However, unlike the ancient Near East, the Minoans also appear to have practiced a primarily matriarchal religion. Although there is some evidence of male gods, depictions of Minoan goddesses vastly outnumber depictions of anything that could be considered a Minoan god. Several goddesses appear to have been worshipped including a primary solar goddess (possibly linked to the later Athena), a mother goddess, a mistress of animals, protectors of cities and households, and underworld goddesses.</Text>
385		</Row>
386		<!-- -->
387		<Row Tag="LOC_RELIGION_R2_MYSTERIES" Language="zh_Hans_CN">
388			<Text>希腊谜教</Text>
389		</Row>
390		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_R2_MYSTERIES_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
391			<Text>The Greco-Roman mystery cults represent a unique form of religious expression in the Hellenistic world, distinct from indigenous ethnic and national religions as well as the more mystical philosophical tracts. They are primarily characterized by the secrecy associated with their initiation and cultic practice. Because of this, and persecution by Christians in Late Antiquity, it is difficult to form a complete picture of the various religious schools. Regardless, many mysteries were a product of orientalism in the ancient world, incorporating religious practices from surrounding cultures such as Egypt and Babylon, as well as surviving pre-Greek and Roman cultural traditions, such as on the islands of Sardinia and Sicily. Arguably, the most famous mysteries of Greco-Roman antiquity were the Eleusinian Mysteries and the Dionysian Mysteries.</Text>
392		</Row>
393		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_R2_MYSTERIES_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
394			<Text>The Eleusinian Mysteries were initiations held every year for the cult of Demeter and Persephone, centered at Eleusis in ancient Greece. It is thought that their basis was an old agrarian cult which likely dates back to the Mycenaean period (ca. 1600 - 1100 BC). The mysteries reenacted the myth of the abduction of Persephone from her mother, Demeter, by the king of the underworld, in a cycle with three phases which celebrated the ascent of Persephone and her reunion with her mother. The initiated believed that they would be rewarded in the afterlife.</Text>
395		</Row>
396		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_R2_MYSTERIES_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
397			<Text>The Dionysian Mysteries began as a simple rite, but quickly evolved within Greek culture into a popular mystery religion which absorbed a variety of similar cults in a typical Greek synthesis across its territories. It focused on the use of intoxicants, music, and other trance-inducing techniques to remove inhibitions and social constraints, liberating the individual to return to a natural state. It also provided some liberation for those marginalized by Greek society such as women, slaves, and foreigners.</Text>
398		</Row>
399		<!-- -->
400		<Row Tag="LOC_RELIGION_R3_NEOPLATONISM" Language="zh_Hans_CN">
401			<Text>新柏拉图主义</Text>
402		</Row>
403		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_R3_NEOPLATONISM_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
404			<Text>In many ways the mystical Neoplatonism of late antiquity represents the culmination of Greco-Roman religious thought. Drawing from traditional religious practice, mystery cults, orientalism, and the philosophical tradition, Neoplatonism (especially as formulated by Iamblichus c. AD 245 - 325) presented a final organized revival of traditional pagan practice in the Christian empire. The ritual aspect of Neoplatonism, theurgy, even served as the backdrop for Emperor Julian's revived paganism in AD 362, briefly gaining prominence akin to a state religion.</Text>
405		</Row>
406		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_R3_NEOPLATONISM_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
407			<Text>Although modern culture tends to popularize Greek philosophy as the epitome of rational discourse (due to an overemphasis placed on the philosophy of Aristotle and his Peripatetic school), Greek philosophy primarily took the form of an integrated combination of knowledge and practice. For many schools, the goal of this philosophical way of life was a form of self-deification; "episteme" (knowledge) made one a "theios aner" (divine man). Neoplatonism championed the deification of the soul through the ineffable eros of and union with the One. The method to achieve this union varied. Although the earlier school of Plotinus is sometimes argued to have been purely rational, even he proposed visualization exercises structurally and functionally identical to the theurgic rituals championed by Iamblichus.</Text>
408		</Row>
409		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_R3_NEOPLATONISM_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
410			<Text>Christianity ultimately reasserted itself as the dominant religion of the period, but this did little to lessen the impact of Neoplatonism on religious thought. The emanationist cosmology and divine hierarchies presented by Neoplatonism were taken up by Christian, Jewish, and Muslim theologians forming key components of later schools of mysticisms such as Kabbalah and Sufism. The rediscovery of Neoplatonic texts in the Renaissance would also inspire modern Hermetic and magic traditions.</Text>
411		</Row>
412		<!-- -->
413		<Row Tag="LOC_RELIGION_R4_NUMENISM" Language="zh_Hans_CN">
414			<Text>神性教</Text>
415		</Row>
416		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_R4_NUMENISM_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
417			<Text>It is difficult to reconstruct early Roman religion which consisted of a mixture of native Latin, Etruscan, and Greek belief. A good deal of Etruscan religion and mythology became a part of classical Roman culture, including the Roman pantheon. The senate adopted key elements of the religion, which were perpetuated by "haruspices" (divination specialists) and noble Roman families who claimed Etruscan descent. Greek religion also impacted the Italian peninsula relatively early, adopted into the Etruscan system around 750 BC.</Text>
418		</Row>
419		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_R4_NUMENISM_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
420			<Text>The Romans shared a body of myth with the other Indo-European peoples but treated it historically, reorganizing the component parts into a pseudo-historical account of Rome's origins. Ritual remained a key component, evolving into elaborate religious spectacles in the late fourth and third centuries BC, and helping to create the concept of Roman public space. The priesthoods of public religion were held by members of the elite class who read the will of the gods and supervised the marking of boundaries as a reflection of universal order.</Text>
421		</Row>
422		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_R4_NUMENISM_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
423			<Text>Early scholarship promoted a primitivist view, presenting early Roman religion as aniconic and centered on the concept of numen. In this regard numen was understood as similar to the Polynesian mana; an all pervasive animistic force. However, there is no evidence of the usage of numen before the second century BC, and the previous application of the concept to earlier epochs is now largely considered anachronistic. Nevertheless, the term Numenism is still sometimes applied as a catch-all term for early Roman religion.</Text>
424		</Row>
425		<!-- -->
426		<Row Tag="LOC_RELIGION_R5_IMPERIAL_CULT" Language="zh_Hans_CN">
427			<Text>君主崇拜</Text>
428		</Row>
429		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_R5_IMPERIAL_CULT_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
430			<Text>The Imperial Cult of ancient Rome identified emperors and some members of their families with the divinely sanctioned authority of the Roman state. The framework for the Imperial Cult was formulated during the early principate of Augustus and was rapidly established throughout the empire and its provinces, with marked local variations in its reception and expression.</Text>
431		</Row>
432		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_R5_IMPERIAL_CULT_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
433			<Text>In the wake of the Roman Republic's collapse, state religion had to adapt to support the new regime of the emperors. Augustus justified the novelty of one-man rule with a vast program of religious revivalism and reform. Public vows formerly made for the security of the republic now were directed at the wellbeing of the emperor. So-called emperor worship expanded on a grand scale the traditional Roman veneration of the ancestral dead and of the "genius"; the divine tutelary of every individual.</Text>
434		</Row>
435		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_R5_IMPERIAL_CULT_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
436			<Text>The Imperial Cult became one of the primary methods through which Rome advertised its presence in the provinces and cultivated a shared cultural identity and loyalty throughout the empire. The official offer of cultus to a living emperor acknowledged his office and rule as divinely approved and constitutional. Rejection of the state religion was therefore tantamount to treason. It was this context which provided Rome's conflict with early Christianity, which Romans variously regarded as a form of atheism and novel superstitio.</Text>
437		</Row>
438		<!-- -->
439		<Row Tag="LOC_RELIGION_R6_MITHRAISM" Language="zh_Hans_CN">
440			<Text>拜日教</Text>
441		</Row>
442		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_R6_MITHRAISM_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
443			<Text>One of the later Roman mystery cults, the notability of Mithraism relies on its prominence within the Roman Empire and modern interest, which places Mithraism as a rival and contender to early Christianity. Worship of Mithras included a complex seven grade initiation system, underground temples (which survive in large numbers), and appears to have been centered in Rome. Because Mithras was viewed as a patron of loyalty to the emperor, Mithraism was also popular within the Roman military.</Text>
444		</Row>
445		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_R6_MITHRAISM_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
446			<Text>There is some debate regarding if Mithraism, though certainly taking inspiration from orientalism and earlier mystery cults such as Orphism and Dionysism, was solely a Roman invention or if it represented an unbroken tradition of Mithra worship; the Avestan and Vedic god of the sun and contracts. The Romans themselves regarded the mysteries as having a Persian origin, and Mithraic iconography bears similarities to other solar cults which focus on cosmic renewal. However, differences in Persian and Roman belief and cultic practice generally point to Mithraism being a distinct product of the Roman imperial world.</Text>
447		</Row>
448		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_R6_MITHRAISM_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
449			<Text>It is difficult to trace when the cult of Mithras came to an end. Mithraism within Rome proper likely ended with the anti-pagan decrees of the Christian emperor Theodosius during the last decade of the fourth century. In areas such as the Rhine frontier, purely religious considerations cannot explain the end of Mithraism and barbarian invasions may also have played a role. The deliberate concealment of Mithraic cult objects in some areas also suggest that precautions were being taken against Christian attacks and possible continued survival outside the public eye. As such, Mithraism may have potentially survived in certain remote cantons of the Alps and Vosges into the fifth century.</Text>
450		</Row>
451		<!-- -->
452		<Row Tag="LOC_RELIGION_R7_HEROS_CULT" Language="zh_Hans_CN">
453			<Text>英雄崇拜</Text>
454		</Row>
455		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_R7_HEROS_CULT_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
456			<Text>In contrast to the somewhat agnostic and rationalistic views of the Greeks and the excessively bureaucratic views of the Romans, Thracian eschatology regarding conceptions of the soul and immortality contributed a more rounded vision of humanity to the classical world. Although a belief in the immortality of the soul was commonplace in the Hellenistic world, Greek writers from the time of Herodotus would often highlight the concept in regard to Thrace. It is unlikely that Thracian populations would be singled out in such a manner unless there existed a whole complex of related religious beliefs and practices distinct to the region. Thracian religion also notably contained many dualistic aspects which would later resurface in other classical movements, and evidence suggest the existence of ascetic communities throughout Thrace; similar to those found in later Gnostic movements.</Text>
457		</Row>
458		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_R7_HEROS_CULT_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
459			<Text>One of the most pervasive cults found throughout the Paleo-Balkan region was that of the Thracian Hērōs or Horsemen. Similar to the Greek Hērōs cults, the religious system seems to have been largely chthonic in nature and civic instead of familial. It is also unlikely that any of its worshipers traced direct descent back to the specific hero. Instead, cultic focus seems to have been directed toward an underworld deity attested at Odessos as Hērōs Karabazmos and likely a cognate of Sabazios; the Thracian reflex of *dyeus. The cult is largely survived by funerary statuary depicting a figure on horseback, often holding a lance or accompanied by a hunting dog.</Text>
460		</Row>
461		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_R7_HEROS_CULT_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
462			<Text>Another frequently attested figure, particularly among the Getae and Dacians, is that of Zalmoxis. However, it is unclear if Zalmoxis is referring to a philosopher, prophet, or deity.</Text>
463		</Row>
464		<!--	-->
465		<!-- -->
466		<!-- -->
467		<!--	-->
468		<Row Tag="LOC_RELIGION_SMARTISM" Language="zh_Hans_CN">
469			<Text>自由宗派</Text>
470		</Row>
471		<Row Tag="LOC_RELIGION_H1_VEDISM" Language="zh_Hans_CN">
472			<Text>吠陀教</Text>
473		</Row>
474		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_H1_VEDISM_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
475			<Text>The religion of the Vedic period, ca. 1500 - 500 BC, was the historical predecessor to modern Hinduism as well as a significant influence on modern Buddhism and Jainism. Its sacred texts, the four Vedas, remain an integral part of modern Hindu religion and philosophy and constitute the oldest layer of Sanskrit literature.</Text>
476		</Row>
477		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_H1_VEDISM_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
478			<Text>Vedic ritual practice was very similar to the sacrificial ideological systems of Proto-Indo-European religion. The sacrificial fire, personified through the god Agni, held a preeminent role as intermediary between the human and divine worlds. Sacrifice was essential to both maintain and restore the natural world, as well as empower the gods through offerings of soma. Indra, the thunder god, ruled the Vedic pantheon, notable as his role would be diminished in later Hinduism with the rise of the Trimurti; Brahma, Vishnu, and Shiva. Other gods appear in the Vedas under different names. For example, the modern name Shiva originated as an epithet of the Vedic god Rudra. Modern Hinduism also includes a number of deities not mentioned in the Vedas, such as Vishnu.</Text>
479		</Row>
480		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_H1_VEDISM_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
481			<Text>The religion of the later Vedic period co-existed with local religions and was itself the product of a composite of the Indo-Aryan and Dravidian cultures. The period after the Vedic religion, ca. 800 - 200 BC, is the formative period for Hinduism, Jainism, and Buddhism. Fundamental concepts of Hinduism, namely karma, reincarnation, and personal enlightenment, did not exist in the Vedic religion but developed during this later period. Vedic religion was followed by the Upanishads and eventually Vedanta, which is regarded by some as the primary institution of modern Hinduism. However, aspects of the historical Vedic religion survived in corners of the Indian subcontinent such as Kerala, where the Nambudiri Brahmins continue to practice ancient Srauta rituals considered extinct in all other parts of India.</Text>
482		</Row>
483		<!-- -->
484		<Row Tag="LOC_RELIGION_H2_VAISHNAVISM" Language="zh_Hans_CN">
485			<Text>毗湿奴派</Text>
486		</Row>
487		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_H2_VAISHNAVISM_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
488			<Text>Vaishnavite Hinduism or Vaishnavism is the largest community within the family of religions known as Hinduism and one of its major denominations along with Shaivism, Shaktism, and Smartism. The sectarian branch of Vaishnavism has its origins in the cult of Krishna, perhaps as early as the fourth century BC. By the second century AD, it had joined with the cult of Narayana to form what is now known as Vaishnavism.</Text>
489		</Row>
490		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_H2_VAISHNAVISM_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
491			<Text>As the name implies, Vaishnavas regard Vishnu as the supreme God above all other gods. Vishnu is often characterized as having six qualities: all power, all knowledge, supreme strength, supreme majesty, unlimited energy, and absolute self-sufficiency. Like other Hindu gods, Vishnu is also worshipped through "avatars" (incarnational forms). There are classically ten avatars, with Krishna and Rama being two of the most popular. Vaishnavas are often associated with "bhakti" (devotional) traditions.</Text>
492		</Row>
493		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_H2_VAISHNAVISM_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
494			<Text>The corpus of sacred Vaishnava texts is vast, and includes the Ramayana, the Mahabharata, the Bhagavata Purana, and many others. Likewise, Vaishnava philosophical schools cover a vast array of positions; from dualistic to non-dualistic and from highly personal understandings of the divine to more abstract conceptions.</Text>
495		</Row>
496		<!-- -->
497		<Row Tag="LOC_RELIGION_H3_SHAIVISM" Language="zh_Hans_CN">
498			<Text>湿婆教</Text>
499		</Row>
500		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_H3_SHAIVISM_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
501			<Text>Shaivite Hinduism or Shaivism is one of the oldest traditions within the family of religions known as Hinduism and one of its primary denominations along with Vaishnavism, Shaktism, and Smartism. The origins of the tradition are difficult to determine (potentially linked to indigenous belief found within the Indus Valley Civilization), but it can partly be traced to the historical Vedic religion and the god Rudra. The distinct sectarian worship of Shiva and the specific philosophical and devotional structures of Shaivism, however, probably did not emerge until sometime between the second centuries BC and AD.</Text>
502		</Row>
503		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_H3_SHAIVISM_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
504			<Text>Shaivas, as the name implies, focus on the god Shiva as the supreme deity, although other deities are not excluded from the tradition. Shiva is worshipped in a variety of forms, some of the most common of which are: the destroyer, the great ascetic and mediator, the lord of humans and animals, and the symbolic lingam (the embodiment of generative power). Shaivism also includes the principle of "avatars" (incarnational forms), but the concept is less developed than in Vaishnavism.</Text>
505		</Row>
506		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_H3_SHAIVISM_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
507			<Text>In addition to a rich and varied devotional system, Shaivite philosophical and theological systems are extremely important in a broader Hindu context. These include the Shiva Siddhanta, Shiva Advaita, and Pashupata schools, among many others. Shiva has also long been connected with rigorous asceticism, and devout Shaivas are often more attracted to asceticism than adherents of other Hindu sects. They may be found wandering India with ashen faces performing self-purification rituals and practicing yoga, striving to be one with Shiva within.</Text>
508		</Row>
509		<!-- -->
510		<Row Tag="LOC_RELIGION_H4_SHAKTISM" Language="zh_Hans_CN">
511			<Text>性力派</Text>
512		</Row>
513		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_H4_SHAKTISM_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
514			<Text>Shakti Hinduism or Shaktism is a term used to describe a diverse group of goddess traditions that have emerged in South Asia throughout the history of Hinduism. It is one of the four primary Hindu denominations along with Vaishnavism, Shaivism, and Smartism. Many followers of Shaktism believe that the multiple goddesses within the Hindu pantheon are all manifestations of Shakti, the Divine Mother. She has a variety of names and forms including Devi, Uma, Parvati, Ambika, Kali, Durga, Shitala, Lakshmi, and many others each with multiple regional variations.</Text>
515		</Row>
516		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_H4_SHAKTISM_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
517			<Text>Followers of Shaktism are often characterized by their attempts to attain, control, and make manifest the powers of Shakti within their own bodies. In some forms of Shakti thought and practice, it is held that Shakti dwells within the human body and must be awakened in order to attain enlightenment. In order to arouse Shakti, some followers perform complex rituals to awaken this power, likened to a coiled serpent which then moves up through the body and unites with her lover Shiva, and enter the practitioner into an ecstatic-mystical trance. These forms of Shaktism are often associated with Tantric Hinduism.</Text>
518		</Row>
519		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_H4_SHAKTISM_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
520			<Text>Shaktism is particularly prevalent in places such as Kashmir, Bengal, and Assam. In recent decades, some of these practices, often in considerably altered forms, have also emerged in the West. Westernized forms of Shaktism have often been associated with various feminist and New Age traditions.</Text>
521		</Row>
522		<!--	-->
523		<!-- -->
524		<!-- -->
525		<!--	-->
526		<Row Tag="LOC_RELIGION_SUNNI" Language="zh_Hans_CN">
527			<Text>逊尼派</Text>
528		</Row>
529		<Row Tag="LOC_RELIGION_I1_SHIA" Language="zh_Hans_CN">
530			<Text>什叶派</Text>
531		</Row>
532		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_I1_SHIA_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
533			<Text>Shia Islam is the second largest denomination of Islam and holds that the prophet Muhammad designated his son-in-law, Ali ibn Abi Talib, as his successor and the first Caliph. This is in contrast to Sunni Islam which believes that Muhammad did not appoint a successor and considers Abu Bakr to be the first Caliph. Around 15% of the world's Muslims are Shia, with majority populations in Iran, Iraq, Azerbaijan, and Bahrain.</Text>
534		</Row>
535		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_I1_SHIA_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
536			<Text>Shia Islam is based on the Quran and the message of Muhammad attested in hadith, and on hadith taught by their Imams. In contrast to other denominations, the Shia believe that only God has the right to choose a representative to safeguard Islam, the Quran, and sharia law. Thus the Shia look to Ali, whom they consider divinely appointed, as the rightful successor to Muhammad. The Shia also extend this doctrine to Muhammad's family, the "Ahl al-Bayt" (People of the House), and some individuals among his descendants, known as Imams, who they believe possess special spiritual and political authority over the community, infallibility, and other divinely-ordained traits.</Text>
537		</Row>
538		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_I1_SHIA_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
539			<Text>Although there are myriad Shia subsects, modern Shia Islam has largely been divided into three main groupings: Twelvers, Ismailis and Zaidis; with Twelver Shia being the largest and most influential group among Shia. The Alevis, Alawis, and Druze traditions are also considered to be descended from Shia Islam.</Text>
540		</Row>
541		<!-- -->
542		<Row Tag="LOC_RELIGION_I2_IBADI" Language="zh_Hans_CN">
543			<Text>伊巴德派</Text>
544		</Row>
545		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_I2_IBADI_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
546			<Text>Ibadi is a form of Islam distinct from the Sunni and Shia denominations and is the dominant form of Islam in Oman and Zanzibar. Ibadis can also be found in lesser numbers in Algeria, Tunisia, Libya, and East Africa. Historians, as well as the majority of Muslims, believe that the denomination is a reformed Islamic sect, formally known as the Khawarij, thought to have been founded 60 years after the death of the Prophet Muhammad. However, Ibadis continue to deny any but a passing relation to the Kharijites, stating that they merely developed out of the same precursor group.</Text>
547		</Row>
548		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_I2_IBADI_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
549			<Text>The "Khawarij" (Who Went Out) or "Shurah" (Exchangers) insisted that any Muslim could be a leader of the Muslim community - who was also not understood to be infallible - and has the right to revolt against any ruler who who sinned and deviated from their interpretation of Islam. From their essentially political position, the Kharijites developed extreme doctrines that further set them apart from both mainstream Sunni and Shia Muslims. In particular, they were noted for adopting a radical approach to "takfir" (excommunication), whereby unbelievers were deemed worthy of death.</Text>
550		</Row>
551		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_I2_IBADI_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
552			<Text>Ibadi Islam also has several doctrinal differences with Sunni Islam: Muslims will not see God on the day of judgment, hell is understood to be eternal, and that the Quran was created by God at a certain point in history. Additionally, Ibadis have their own form of hadiths.</Text>
553		</Row>
554		<!-- -->
555		<Row Tag="LOC_RELIGION_I3_DRUZE" Language="zh_Hans_CN">
556			<Text>德鲁兹教</Text>
557		</Row>
558		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_I3_DRUZE_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
559			<Text>Originating within Ismailiyya, a branch of Shia Islam, Druze belief incorporates elements from the Abrahamic religions as well as Gnosticism, Neoplatonism, Pythagoreanism, and other philosophies, creating a distinct theology known to esoterically interpret religious scriptures and to highlight the role of the mind and truthfulness. Despite its origins and many members of the community itself considering themselves to be, Druze is largely understood to be separate from modern Islam and is not accepted as such by the larger Islamic community.</Text>
560		</Row>
561		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_I3_DRUZE_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
562			<Text>The Druze conception of the deity is declared by them to be one of strict and uncompromising unity, and their main theological doctrine states that God is both transcendent and immanent, in which he is above all attributes but at the same time present. The faith originated in Egypt during the reign of the sixth Fatimid caliph; Al-Hakim bi-Amr Allah (ca. AD 985 - 1021). A group of Ismaili theologians began to organize a movement proclaiming Al-Hakim a divine figure. In 1017 the doctrine was publicly preached for the first time, causing riots in Cairo as it was condemned as heresy by the Fatimid religious establishment.</Text>
563		</Row>
564		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_I3_DRUZE_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
565			<Text>In spite of this, the faith has proven remarkably persistent and has figured prominently throughout Middle Eastern history. The survival of the religion and community across a millennium is made even more remarkable in that their religious system is kept secret not only from the outside world but even from some of its own members. The Druze also permit no conversion, either to or from their religion, and marriage outside the faith is rare and strongly discouraged. They remain one of the major religious groups in the Levant - with around 800,000 adherents - and are found primarily in Syria, Lebanon, and Israel, with small communities in Jordan and outside Southwestern Asia.</Text>
566		</Row>
567		<!--	-->
568		<!-- -->
569		<!-- -->
570		<!-- -->
571		<Row Tag="LOC_RELIGION_ITANG" Language="zh_Hans_CN">
572			<Text>伊藤教</Text>
573		</Row>
574		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_ITANG_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
575			<Text>Micronesian polytheism refers to the pre-colonial indigenous beliefs of the Micronesian sub-region of Oceania. Belief focused on a combination of animism and deity worship centered on a priestly class, known as "itang" on the island of Chuuk, whose prestige and importance in Micronesian society extended well beyond the religious sphere. Itang were responsible for the rites of war and their knowledge gave legitimacy to chiefs and provided a system of sanctions upholding the political and social order. The itang referred to themselves a "mwaanesor" (effecting men), thus defining themselves as the living counterparts of the "enuusor" (effecting spirits). However, communicating with the ancestors and spirits of the dead was not in the sphere of itang activities; instead conducted by a lower religious class of spirit mediums.</Text>
576		</Row>
577		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_ITANG_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
578			<Text>The ultimate source of itang as lore derived from Sowukachaw. He was the eldest of a set of brothers. The second was Sowufoonupi; Lord of Pohnpei. The third, Sowuwooniiras, is regarded as the first chief of Chuuk. The seniority implies that the itang tradition originated on the island of Pohnpei before spreading across other islands in Micronesia and ultimately derived from the sky; as personified through Sowukachaw.</Text>
579		</Row>
580		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_ITANG_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
581			<Text>One of the most organized expressions of Micronesian religion occurred at Nan Madol on the island of Pohnpei. Cultic worship centered on the thunder god Daukatau from whom the Saudeleur, the ruling dynasty, derived their legitimacy. This period also saw the introduction of foreign gods (the Saudeleur are believed to have been an invading ethnic group) and the development of cosmic intermediaries; typified as the moray eel. Other animals with ritual significance included the turtle, which represented the three major political divisions, and the dog; who guarded the city of Nan Madol as "ounmatakai" (watchmen of the land).</Text>
582		</Row>
583		<!-- -->
584		<!-- -->
585		<Row Tag="LOC_RELIGION_JAINISM" Language="zh_Hans_CN">
586			<Text>耆那教</Text>
587		</Row>
588		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_JAINISM_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
589			<Text>Jainism is an ancient Indian religion belonging to the shramana tradition. It prescribes a path of non-violence towards all living beings, and its philosophy and practice emphasize the necessity of self-effort to move the soul toward divine consciousness and liberation.</Text>
590		</Row>
591		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_JAINISM_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
592			<Text>Jain doctrine teaches that Jainism has always existed and will always exist, although historians date the foundation of the organized or present form of Jainism to sometime between the ninth and sixth centuries BC. Jainism may have its roots in the Indus Valley Civilization, reflecting native spirituality prior to the Indo-Aryan migration into India. Other scholars suggest the shramana traditions were separate and contemporaneous with the Indo-Aryan religious practice of the historical Vedic peoples.</Text>
593		</Row>
594		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_JAINISM_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
595			<Text>Contemporary Jainism is a small but influential religious minority with as many as six million followers in India and growing immigrant communities in North America, Western Europe, Asia, and Australia. Jains have significantly influenced and contributed to the ethical, political, and economic spheres in India. Jains also have an ancient tradition of scholarship and have the highest degree of literacy for a religious community in India with Jain libraries being some of the oldest in the country.</Text>
596		</Row>
597		<!-- -->
598		<!-- -->
599		<Row Tag="LOC_RELIGION_KACHINA" Language="zh_Hans_CN">
600			<Text>克奇纳教</Text>
601		</Row>
602		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_KACHINA_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
603			<Text>A "kachina" is a spirit being found in western Pueblo cosmology and religious practice, representing anything from a revered ancestor to an element, location, natural phenomenon, or concept. Although not worshipped, kachina are viewed as powerful beings which, if given veneration and respect, can use their particular power for human good. Historically, kachina predate European contact; however, it remains an open question among scholars as to whether the religion was an independent local creation or primarily influenced from Mesoamerica.</Text>
604		</Row>
605		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_KACHINA_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
606			<Text>Most Hopi accounts of creation center on Tawa, the sun spirit who formed the first world out of "tokpella" (endless space). Spider Woman served as a messenger for Tawa and functioned as an intermediary between the deity and his people. Hopi legend tells that the current earth is the fourth world to be inhabited by Tawa's creations. Because of degradation and perversity, Spider Woman led the most obedient people to the next created world.</Text>
607		</Row>
608		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_KACHINA_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
609			<Text>Among the ancient Pueblo peoples ceremonial practice was focused on the Chaco Road System, in particular the Great North Road. Modern Pueblo beliefs depict a North Road leading to "Shipapu" (Place of Origin) and along which the spirits of the dead travel. North America experienced significant climatic change around AD 1150 in the form of a 300 year drought. Evidence suggests a profound change in religion during this period. Religious structures constructed along astronomical alignments were systematically dismantled. Pueblo tradition holds that the ancestors had achieved great spiritual power and control over natural forces and used their power in ways that caused nature to change. However, these changes were never meant to occur. It is possible that the Pueblo dismantling their religious structures was an effort to symbolically undo the changes they believed they caused and to make amends with nature.</Text>
610		</Row>
611		<!-- -->
612		<!-- -->
613		<Row Tag="LOC_RELIGION_LAIBONI" Language="zh_Hans_CN">
614			<Text>莱伯妮教</Text>
615		</Row>
616		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_LAIBONI_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
617			<Text>The Maasai believe in one supreme god, Ngai, who manifests both benevolent and malevolent aspects. The benevolent aspect, Ngai Narok, is represented by the color black and provides rain, cattle, and children, while the malevolent aspect, Ngai Na'Nyokie, is represented by the color red and causes sickness and the destructive characteristics of water such as flood or drought.</Text>
618		</Row>
619		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_LAIBONI_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
620			<Text>In the beginning, Ngai was one with the earth and owned all the cattle that lived on it. But when the earth and sky separated, Ngai was no longer among man. The cattle, though, needed the material sustenance of the earth. To prevent them from dying, Ngai sent the cattle to the Maasai to care for them. Cattle retain an important role in ritual occasions, such as initiation and marriage, where their sacrifice bridges the gap between man and Ngai. Even the grass used to feed cattle retains a semi-sacred aura and is used for blessings and as a sign of peace.</Text>
621		</Row>
622		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_LAIBONI_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
623			<Text>Prayer is sometimes directed toward Ngai during traditional gatherings, but Ngai is largely perceived as removed from mankind. Thus, "laibon" (spirit-healers) are required to act as mediators between the physical and spiritual realms. However, they hold little to no political power. Their authority is instead based on the efficacy of their powers, and their influence is generally limited to divining the will of Ngai. Laibon are also responsible for the spiritual, and by extension also physical, health of the community. Any act that harms a relationship may bring a curse upon the person and their family which must be remedied. However, the Maasai do not make a significant distinction between the sin of the harmful act and the curse itself, and Maasai belief does not offer a permanent solution in which one can be free from sin or curse.</Text>
624		</Row>
625		<!-- -->
626		<!-- -->
627		<Row Tag="LOC_RELIGION_LIIM_DINGIRMES" Language="zh_Hans_CN">
628			<Text>安纳托利亚众神教</Text>
629		</Row>
630		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_LIIM_DINGIRMES_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
631			<Text>"In this matter we have called the Thousand Gods to assembly."[NEWLINE]- Hittite Diplomatic Text</Text>
632		</Row>
633		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_LIIM_DINGIRMES_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
634			<Text>Most of the narratives embodying Hittite religion are lost. As such, it is difficult to form a balanced view of their ritual practices. Though heavily influenced by Mesopotamian religious thought, the religion of the Hittites and Luwians retained notable Indo-European elements. The storm god Tarhunt, for example, maintained a preeminent cult and was believed to have battled the sea serpent Illuyanka. Religious festivals were regularly observed. Of particular importance was the spring harvest festival of Purulli, which ritually followed the Tarhunt-Illuyanka mythic cycle. Hittite ritual was primarily concerned with expelling evil and attracting good in various forms and circumstances. Many ritual texts were attributed to MI-SU.GI; the "Old Woman".</Text>
635		</Row>
636		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_LIIM_DINGIRMES_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
637			<Text>The Hittites referred to their empire as the "Land of a Thousand Gods", of whom a staggering number appear in inscriptions but remain nothing more than names today. This multiplicity has been ascribed to a Hittite resistance to syncretization, unusual for religions of the time. Many of these gods came from the pantheons of conquered peoples, yet they retained their individual identities even if they were identical in function, character, and name with the gods of other conquered peoples or the established Hittite pantheon. While exemplifying a great deal of religious tolerance, this approach also helped aid diplomatic efforts - foreign gods would be adopted as a sign of good faith - as well as boast of how many peoples the Hittite Empire had conquered.</Text>
638		</Row>
639		<!-- -->
640		<!-- -->
641		<Row Tag="LOC_RELIGION_MNDAENISM" Language="zh_Hans_CN">
642			<Text>曼达派</Text>
643		</Row>
644		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_MNDAENISM_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
645			<Text>Mandaeanism is an ancient Middle Eastern gnostic religion with a strongly dualistic worldview particular to the Mandaean ethno-religious group, which still survives in small numbers in Iraq and Khuzistan. Whereas most scholars date the beginnings of Mandaeanism somewhere in the first three centuries AD, the location of its origin is highly conjectural. Some scholars emphasize southwest Mesopotamia in early Christian times, while others stress a Syro-Palestinian origin. They also call attention to certain Mandaean affinities to Judaism: familiarity with Old Testament writings; parallels to Jewish ethics, particularly the high value placed on marriage and procreation; concern for cultic purity; and the use of Hebrew angelology.</Text>
646		</Row>
647		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_MNDAENISM_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
648			<Text>Like other dualistic systems, Mandaeanism stresses salvation of the soul through "gnosis" (esoteric knowledge) of its divine origin. In its cosmological superstructure, evil "archons" (rulers) obstruct the ascent of the soul through the heavenly spheres to reunion with the supreme deity. Unlike many Gnostic systems, however, Mandaeanism strongly supports marriage and forbids sexual license.</Text>
649		</Row>
650		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_MNDAENISM_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
651			<Text>The Mandaeans also developed an elaborate cultic ritual, particularly for baptism, which was not characteristic of any other known Gnostic sect. The Mandaeans viewed Jesus as a false messiah but revered John the Baptist, who performed miracles of healing through baptism, which the Mandaeans viewed as a magical process giving immortality, purification, and physical health.</Text>
652		</Row>
653		<!-- -->
654		<!-- -->
655		<Row Tag="LOC_RELIGION_MANICHAEISM" Language="zh_Hans_CN">
656			<Text>摩尼教</Text>
657		</Row>
658		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_MANICHAEISM_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
659			<Text>Manichaeism was a major gnostic religion originating in Sassanid era Babylonia, founded by the prophet Mani (ca. AD 216 - 276). It taught an elaborate cosmology describing the struggle between a good, spiritual world of light and an evil, material world of darkness. Through an ongoing process which takes place in human history, light is gradually removed from the world of matter and returned to the world of light. Its beliefs were originally based on local Mesopotamian gnostic and religious movements.</Text>
660		</Row>
661		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_MANICHAEISM_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
662			<Text>Although at times considered merely a heretical off-shoot of Christianity, Manichaeism represented an entirely independent religious heritage. However, Manichaeism was also highly syncretic and found success incorporating aspects of Christianity when spreading throughout the Aramaic-Syriac world. It also significantly incorporated aspects of Zoroastrian and Buddhist belief. Yet, Mani believed that the teachings of Buddha, Zoroaster, and Jesus were incomplete and that his revelations were for the entire world, calling his teachings the "Religion of Light."</Text>
663		</Row>
664		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_MANICHAEISM_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
665			<Text>Manichaeism thrived between the 3rd and 7th centuries and at its height was one of the most widespread religions in the world. Manichaean churches and scripture existed as far east as China and as far west as the Roman Empire (where it was briefly the main rival to Christianity in replacing classical paganism). Manichaeism survived longer in the East than in the West and flourished in Central Asia where it became the state religion of the Uyghur Empire in AD 762. In China, the movement was strongly opposed by Confucianism, and its followers were subject to a number of bloody repressions. Manichean traditions are reputed to have survived until the 17th century.</Text>
666		</Row>
667		<!-- -->
668		<!-- -->
669		<Row Tag="LOC_RELIGION_MIDEWIWIN" Language="zh_Hans_CN">
670			<Text>大医学协会</Text>
671		</Row>
672		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_MIDEWIWIN_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
673			<Text>The Midewiwin, or Grand Medicine Society, is a secretive religion of the aboriginal groups of the Maritime, New England, and Great Lakes regions of North America. Historians describe Midewiwin as a flexible, tenacious tradition that provides an institutional setting for the religious beliefs of the Ojibwe and other Algonquian peoples.</Text>
674		</Row>
675		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_MIDEWIWIN_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
676			<Text>According to oral history, seven great "miigis" (iridescent beings) appeared to the peoples of the "Waabanakiing" (Land of Dawn) to teach them Midewiwin. One of them, the Thunderbird, was too powerful and forced to return to the ocean lest he destroy mankind. The other six remained to teach, and each established a clan embodied by animal, fish, or bird species. Other traditions associate the founding of Midewiwin to Nanabozho or Mateguas; trickster figures commonly associated with the rabbit.</Text>
677		</Row>
678		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_MIDEWIWIN_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
679			<Text>The Midewigaan, or Grand Medicine Lodge, is a domed structure which acts as the formal ceremonial building for a community and used to host traditional festivals. One of the most notable festivals is Wiikwandiwin; a celebration to show respect to "Gitche Manitou" (Great Spirit). It is held four times a year, once per season, and allows the community to give thanks and ask for blessings and guidance for the coming months. Clan heads come together to review past events, pray, and exchange a pipe in the name of peace. These leaders bring together their various medicines and combine their healing powers in order to revitalize the spirit of their clans and the collective community.</Text>
680		</Row>
681		<!-- -->
682		<!-- -->
683		<Row Tag="LOC_RELIGION_MUISM" Language="zh_Hans_CN">
684			<Text>朝鲜巫教</Text>
685		</Row>
686		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_MUISM_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
687			<Text>Muism is the ethnic religion of the Korean people and encompasses a variety of indigenous beliefs and practices. Structurally, it is related to the Wuism of ancient China, Japanese Shinto, and the Siberian and Manchurian religious traditions. Central to the religion is the "mu" (shaman-priest), who acts as an intermediary between the spirits (both divine and ancestral) and human beings. Additionally, mu may hold "gut" (services) in order to gain good fortune, cure illnesses, exorcise negative spirits, or propitiate local or village gods. Such services are also held to guide the spirits of the deceased to higher realms.</Text>
688		</Row>
689		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_MUISM_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
690			<Text>Traditionally, the religion has a rather unorganized pantheon of gods, spirits, and ghosts. This can include nature spirits who inhabit trees and caves, the tutelary gods of households and villages, and even negative beings such as mischievous goblins and deceased individuals who died tragic deaths. In any case, the spirits are understood to have the power to influence or to change the fortunes of living beings and even entire villages or clans. In more modern times, "Haneullim" (Lord of Heaven) has come to occupy a central place in the mythic pantheon, especially in relation to Dangun; the legendary founder of the Korean kingdom of Gojoseon.</Text>
691		</Row>
692		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_MUISM_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
693			<Text>The various rites and rituals practiced by the mu have continually evolved over time, particularly during the Silla and Goryeo periods. Even during the Joseon Dynasty, which was heavily Confucian, Muism continued to persist and grow. While past mu were often preoccupied with agricultural rites, modern day specialists are more focused on the fulfillment of the spiritual or mundane needs of urban individuals. In doing so, mu continue to seek to resolve human problems through a meeting of humanity and the spirits.</Text>
694		</Row>
695		<!-- -->
696		<!-- -->
697		<Row Tag="LOC_RELIGION_MSHRIKUN" Language="zh_Hans_CN">
698			<Text>阿拉伯多神论</Text>
699		</Row>
700		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_MSHRIKUN_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
701			<Text>Arabic polytheism refers to the beliefs and practices that existed within Arabia and Syria before the rise of Islam in the area in the seventh century AD. Most of the gods were originally associated with heavenly bodies, to which were ascribed powers of fecundity, protection, or revenge against enemies. Aside from a few deities common to various populations, the pantheons show a marked local particularism. But many religious practices were in general use.</Text>
702		</Row>
703		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_MSHRIKUN_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
704			<Text>Despite the variation, some deities were prevalent. Allāt was known to most North Arabian pantheons as a daughter or consort to Habul, or sometimes Allah. Her cult was particularly prominent in Mecca as part of a trio of goddesses that also included Manāt and Al'Uzza. Sanctuaries to deities consisted of a haram, a sacred open-air enclosure, accessible only to unarmed and ritually clean people in ritual clothes. There the "baetyl" (raised stone), or a statue of the god, was worshiped. Offerings included sacrifices of slaughtered animals, libations and fumigations of aromatics, votive objects, or persons dedicated to serve in the temple. A ritual slaughter of enemies in gratitude for a military victory is also mentioned in some sources.</Text>
705		</Row>
706		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_MSHRIKUN_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
707			<Text>In addition to the northwestern Arabian "kahin" (soothsayer), several kinds of priests and temple officials appear in Lihyanite, Nabataean, and South Arabian inscriptions, but their respective functions are not clear. Many interpreted the oracles, which, throughout Arabia, were mostly obtained by cleromancy; the answer to a question asked of the god was obtained by drawing lots from a batch of marked arrows or sticks. Throughout pre-Islamic Arabia, "truces of God" allowed people to attend in security the yearly pilgrimages to important shrines. The rites included purification and the wearing of ritual clothing, sexual abstinence, abstention from shedding blood, and circuits performed around the sacred object; they were concluded by the slaughter of animals, which were eaten in collective feasts.</Text>
708		</Row>
709		<!-- -->
710		<!-- -->
711		<Row Tag="LOC_RELIGION_NOAIDEVUOHTA" Language="zh_Hans_CN">
712			<Text>鸟人教</Text>
713		</Row>
714		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_NOAIDEVUOHTA_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
715			<Text>The religious beliefs of the Uralic peoples of Scandinavia represent a group of distinct but related polytheistic religions. Of these, native Finnish and Estonian belief show strong influence from neighboring Indo-European (Balto-Slavic and Germanic) religions, while cultures such as the Sami exhibit more indigenous elements.</Text>
716		</Row>
717		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_NOAIDEVUOHTA_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
718			<Text>In most of these cultures, the central creation myth describes the sky god ordering a goose to dive to the bottom of the ocean to retrieve the earth. Alternatively, the world is understood to have been formed out of an egg. The firmament is held up by a great central pole or tree connected to the North Star. Several animals hold sacred positions of importance such as the bear who was understood as an embodiment of the forefathers. Others include the elk and reindeer, revered due to their importance in providing nourishment, and birds; understood to carry an individual's soul. Nomadic groups, such as the Sami, employed shaman-like specialists known as "noaidi" who played an essential role in mediating between the living and the departed ancestors. The living and dead were regarded as two halves of the same family. A skilled noaidi could navigate the underworld to intercede on behalf of the community or perform rituals at sacred locations found throughout the landscape.</Text>
719		</Row>
720		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_NOAIDEVUOHTA_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
721			<Text>Changes occurred in Uralic mythology as a result of contact with Balto-Slavic and Germanic tribes, as well as the transition from hunting and gathering to farming. Personifications of celestial bodies, weather gods, and fertility gods gained importance in the world of the farmers. Among the Finnish people Ukko, the storm god, rose to the head of the pantheon. Another prominent Finnish deity was Jumi, although little is known about this figure. Today, most Scandinavian people practice a form of Christianity.</Text>
722		</Row>
723		<!-- -->
724		<!-- -->
725		<Row Tag="LOC_RELIGION_NUM" Language="zh_Hans_CN">
726			<Text>科伊桑教</Text>
727		</Row>
728		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_NUM_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
729			<Text>The religious belief systems of the Khoisan - Khoikhoi and San peoples - of South Africa represent two distinct but interrelated traditions.</Text>
730		</Row>
731		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_NUM_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
732			<Text>In everyday activities, the Khoisan believe that one deity is the supreme creator and maintainer of life and earthly elements. This supreme god is a good one and his goodness is the focus of rituals and sacrifices. Yet, Khoisan religion is also highly dualistic; for every worshiper's belief in a particular high god, there is a converse evil god who is responsible for evil, war, sickness and death. For the Khoikhoi, the supreme god is called Tsui-goab and the destructive god is called Gaunab. The San combine both positive and negative aspects into one supreme god, Cagn, who takes on the role of a trickster figure. However, Cagn possesses many of the same characteristics as Tsui-goab with one notable difference being an expectation of immortality.</Text>
733		</Row>
734		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_NUM_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
735			<Text>A key feature of Khoisan religious beliefs is their employment of dances. Some, like trance dances directed at Cagn, trigger a supernatural and healing potency called "n'um". Others, such as the Domba, are used for social bonding within the community. Although dancing under the full moon is used in many rituals of worship, particularly to Tsui-goab and Cagn, the Khoisan themselves do not specifically worship the moon. Through dancing, the Khoisan people believe they can cross the bridge between the living and the dead to banish evil deities responsible for causing illness.</Text>
736		</Row>
737		<!-- -->
738		<!-- -->
739		<Row Tag="LOC_RELIGION_NZAMBIISM" Language="zh_Hans_CN">
740			<Text>恩赞比教</Text>
741		</Row>
742		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_NZAMBIISM_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
743			<Text>It is difficult to reconstruct the historical religious practices of the Bakongo people. Although indigenous belief and ritual still exists in the region today, it is colored through a long history of foreign contact and conversion. Modern cosmology centers on Nzambi a Mpungu as supreme god and creator. However, there is some debate concerning if Nzambi a Mpungu always held the position of supreme god or if this was a later development in response to the Christian God of Portuguese missionaries. Other categories of supernatural beings include the "bakulu" (ancestors) and "simbi" (guardian spirits).</Text>
744		</Row>
745		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_NZAMBIISM_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
746			<Text>There are two particularly notable aspects of Bakongo religion. One is the practice of bringing down spirits of the dead to briefly inhabit the bodies of the faithful. The purpose of this is so that the ancestors may share their wisdom and provide spiritual assistance and advice to those here on earth. The other is the "nkisi". This term serves as both the general name for a spirit as well as any object that spirits inhabit. It is frequently applied to a variety of objects used throughout the Kongo region thought to contain spiritual powers, and the creation of a nkisi as spiritual vessel holds a central place in Bakongo ritual.</Text>
747		</Row>
748		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_NZAMBIISM_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
749			<Text>After the arrival of the Portuguese, the Kingdom of Kongo converted to Christianity relatively quickly and of their own volition. However, it is likely that the form of Catholicism practiced in the Kingdom of Kongo maintained a large amount of traditional belief. Bakongo religion was naturally syncretic and many of its preexisting belief structures bore superficial similarities to those introduced by Christian missionaries. As such, the Bakongo people saw various elements of Christian ritual as a natural extension of their traditional belief, while Christian missionaries readily used preexisting Kikongo terms to facilitate conversion.</Text>
750		</Row>
751		<!-- -->
752		<!-- -->
753		<Row Tag="LOC_RELIGION_ONYAMESOM" Language="zh_Hans_CN">
754			<Text>阿散蒂信仰</Text>
755		</Row>
756		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_ONYAMESOM_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
757			<Text>The Ashanti believe in a pantheistic world of spirits which pervades all matter, animate and inanimate, and controls all actions and events. As unknowable and unapproachable, Nyame, the supreme spirit, is not worshipped in the traditional sense. Instead, he is approached through the ancestors and lesser spirits. However, even the lesser spirits are understood as primarily utilitarian; they are beseeched and praised if they can provide good fortune, but can become the objects of contempt if they fail to do so.</Text>
758		</Row>
759		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_ONYAMESOM_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
760			<Text>Human beings are conceived of as the embodiment of an enduring racial spirit which never dies and is perpetuated through matrilineal lineage. The individual, then, is not regarded as an autonomous acting agent, but as a member of the undying racial clan whose spirit he bears. His actions are watched over and protected by the spirits of his departed ancestors, who reside in the ghost world but can be recalled into their blackened stool shrines through offerings and ritual. His course of conduct and fate is predetermined by his "kra" (immortal spirit) which enters his body shortly after birth and leaves before death. </Text>
761		</Row>
762		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_ONYAMESOM_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
763			<Text>Birth and death do not mark the beginning and end of life for the Ashanti, but transitions between different realms of life. Life In this world represents only one of the forms of existence; the conjunction of kra with the underlying vivifying force of the world.</Text>
764		</Row>
765		<!-- -->
766		<!-- -->
767		<Row Tag="LOC_RELIGION_PCHAISM" Language="zh_Hans_CN">
768			<Text>自定义宗教</Text>
769		</Row>
770		<!--
771		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_PCHAISM_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
772			<Text>In contrast to Christianity, traditional Andean religion placed little emphasis on personal salvation, instead stressing the overall health and well-being of the community. This was emphasized by a focus on a harmonious relationship between man and nature (the earth deified as Pachamama in pre-modern times) and later expressed by the concept of "sumak kawsay".</Text>
773		</Row>
774		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_PCHAISM_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
775			<Text>Andean myths tended to be highly localized before the Inca expansion, expressing the ancestral origin of an individual community whose migration or emergence onto the landscape was designed to substantiate access to the natural resources of that land. Similarly, local worship centered on "huacas"; deific entities that resided in natural objects such as mountains, boulders, streams, battle fields, or any place that was connected with past rulers. Spiritual leaders in a community would use prayer and offerings to communicate with a huaca for advice or assistance. A duality was also understood to shape the cosmos, and deities had both a positive and a negative aspect. Everything in the cosmos had a complement; an above and an under.</Text>
776		</Row>
777		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_PCHAISM_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
778			<Text>After the Inca expansion, Andean religion became more homogenized. Although the Inca generally allowed and even adopted local deities, they also controlled religion to give their empire more cohesion. Conquered peoples had to incorporate Inca deities into their local pantheons, and the worship of Inti, the sun god, was encouraged above all else.</Text>
779		</Row>
780		-->
781		<!-- -->
782		<!-- -->
783		<Row Tag="LOC_RELIGION_PJELANCA" Language="zh_Hans_CN">
784			<Text>萨满教</Text>
785		</Row>
786		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_PJELANCA_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
787			<Text>Indigenous religion in the Amazon basin centered on magico-religious specialist, known as "pajé" in Tupi, which functioned similarly to but distinct from the shamans of Siberia and the medicine-men of North America. Although specifics differ between various tribes, most traditions incorporated the use of plant extracts in order to enter trances, contact spiritual entities, and heal ailments. Sickness, whether physical, mental, or spiritual, was understood as an attack by the spirits, and it was the role of the pajé to placate these spirits. The pajé, then, acted as both doctor and priest. Some tribes also believed that the pajé had a direct link to the various powers and non-human beings and, by extension, had the power of prophecy and even magical abilities allowing them to transform into jaguars.</Text>
788		</Row>
789		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_PJELANCA_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
790			<Text>Ceramic iconography recovered at Amazonian sites such as Santarém indicate an advanced symbolic system whose signs linked the pajé to the structure of society and the cosmos. This would not only indicate that the pajé functioned as a source of political power for late pre-colonial Amazonian chiefdoms but also a historical continuity for religious cosmology in the area. It is likely that the more hierarchized Amazonian societies also developed multiple religious castes as the esoteric knowledge of the pajé was incorporated in part by the elites. This can be seen in various Colombian societies, with the development of a separate more priestly caste devoted to ancestor worship.</Text>
791		</Row>
792		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_PJELANCA_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
793			<Text>Spirits in the Amazon basin, like the itseke of the Kuikuro, were generally not beings to be revered but, instead, understood as natural forces to be placated. Supernatural aide, however, did come from the ancestors who were symbolically embodied through the pajé. The pajé's specialist knowledge was passed down from generation to generation, and it was the responsibility of the whole tribe to care for the pajé.</Text>
794		</Row>
795		<!-- -->
796		<!--	-->
797		<Row Tag="LOC_RELIGION_PESEDJET" Language="zh_Hans_CN">
798			<Text>九柱神教</Text>
799		</Row>
800		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_PESEDJET_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
801			<Text>Ancient Egyptian religion was a complex system of polytheistic beliefs and rituals which formed an integral part of Egyptian society. It centered on the Egyptians' interaction with many deities who were believed to be present in, and in control of, the forces and elements of nature, and daily practice consisted of efforts to provide for the gods and gain their favor. Formal religious practice centered on the pharaoh, the king of Egypt. Although he was human, the pharaoh was also believed to be descended from the gods. He acted as the intermediary between his people and the gods and was obligated to sustain the gods through ritual offerings so that they could maintain order in the universe. The Egyptian state dedicated enormous resources to these rituals and to the construction of elaborate temple complexes.</Text>
802		</Row>
803		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_PESEDJET_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
804			<Text>Like many ancient religions, various cults held differing importance on a city by city basis. The Egyptians referred to a group of gods worshipped within a cult as a "Pesedjet". There were many Pesedjets, but overtime the Great Pesedjet emerged in Heliopolis centered on the gods Atum, Shu, Tefnut, Geb, Nut, Osiris, Isis, Set, and Nephthys. The Greeks referred to this grouping of nine divinities as the "Ennead".</Text>
805		</Row>
806		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_PESEDJET_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
807			<Text>The Great Pesedjet first appeared when the cult of the sun god Ra, which had gained supreme ascendency during the 5th dynasty, declined during the 6th dynasty. After propagation of the Great Pesedjet, the cult of Ra identified with Atum saw a great resurgence until being superseded by the worship of Horus and the identification of the two as Ra-Harakhty. Egyptologists have traditionally theorized that the priesthood of Heliopolis established the Great Pesedjet in order to stress the preeminence of the sun-god above other deities. The Great Pesedjet thrived from the Old Kingdom until its decline under the Ptolemaic Dynasty.</Text>
808		</Row>
809		<!-- -->
810		<Row Tag="LOC_RELIGION_E1_AMANAIISM" Language="zh_Hans_CN">
811			<Text>柏柏尔人信仰</Text>
812		</Row>
813		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_E1_AMANAIISM_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
814			<Text>It is difficult to fully reconstruct the indigenous religious beliefs of the Berber people prior to the spread of Christianity and Islam into North Africa. As an Afro-Asiatic people, mythological and linguistic comparison with the Phoenician and Egyptian cultures is helpful as well as archeological evidence found throughout North Africa. However, the majority of written evidence concerning Berber religion comes from neighboring (particularly Greek and Egyptian) sources. Additionally, some ancient Berber beliefs continue to exist within modern Berber culture, albeit significantly altered.</Text>
815		</Row>
816		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_E1_AMANAIISM_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
817			<Text>One of the most distinguishing features of Berber religion was the importance it placed on the cult of the dead. This appears to have been an advanced form of ancestor worship, with some ancestors even elevated to the rank of gods. After praying to the ancestors, diviners would sleep on their tombs in order to receive prophetic answers in their dreams. Characteristic of this, pyramid style tombs can be found throughout the North African landscape. Other archeological relics of ancient Berber religion include hand shaped altars uncovered at Garamantian sites which bear a resemblance to the hamsa and similar symbols still popular in North Africa and the Levant today.</Text>
818		</Row>
819		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_E1_AMANAIISM_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
820			<Text>Even in antiquity, many Berber groups had already begun to incorporate beliefs from the neighboring Punic, Egyptian, and Greco-Roman peoples. In particular, there appears to have been a close relationship between Berber and Egyptian religion. Although several gods were shared between both cultures, the god Amun is notable due to the position of importance he held in both pantheons.</Text>
821		</Row>
822		<!-- -->
823		<Row Tag="LOC_RELIGION_E2_ATENISM" Language="zh_Hans_CN">
824			<Text>阿托恩崇拜</Text>
825		</Row>
826		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_E2_ATENISM_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
827			<Text>The Amarna heresy, today sometimes referred to as Atenism, covers the religious changes associated with the eighteenth dynasty pharaoh Amenhotep IV; Akhenaten. Cultic worshiped focused on Aten, a relatively obscure sun god. He was primarily a minor aspect of the greater god Re, depicted as the sun disk during the Middle Kingdom. Although solar cults had always held a preeminent place in Egyptian belief, Akhenaton raised the supremacy of Aten with the startling innovation that Aten was to be the only god. Although each line of kings prior to the reign of Akhenaten had previously adopted one deity as the royal patron and supreme state god, there had never been an attempt to exclude other deities, and the multitude of gods had been tolerated and worshipped at all times. Thus, while the early stages of Atenism appear to have functioned as a kind of henotheism familiar to Egyptian religion, the later stages suggest a form of proto-monotheism.</Text>
828		</Row>
829		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_E2_ATENISM_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
830			<Text>The pharaoh, who was both king and god, was largely controlled by the power and influence of the state priests and scribes. Akhenaten's reforms cut away both the philosophical and economic bases of priestly power, abolishing the cults of all other deities and the large and lucrative industry of sacrifices and tributes that the priests controlled. At the same time, this strengthened the role of the pharaoh, redefining the relationship of god and king in a way that benefited Akhenaten. Idols were also banned to emphasize Aten's universal presence.</Text>
831		</Row>
832		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_E2_ATENISM_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
833			<Text>Atenism was Egypt's state religion for around 20 years, before subsequent rulers returned to the traditional gods and the pharaohs associated with Atenism were erased from Egyptian records. Although modern scholars sometimes attempt to draw connections between Atenism and the emergence of Judaism, the two religions are largely considered to be unrelated.</Text>
834		</Row>
835		<!--	-->
836		<!-- -->
837		<Row Tag="LOC_RELIGION_PUATA_TUPUNA" Language="zh_Hans_CN">
838			<Text>祖母普塔</Text>
839		</Row>
840		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_PUATA_TUPUNA_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
841			<Text>Eastern Polynesian religious practice reflected the increasingly complex chiefdoms that developed within the Polynesian triangle. It can be understood as a subset of larger Polynesian belief; distinct but related systems that share many fundamental concepts - such as "mana" (spiritual force) and "tapu" (spiritual restriction) - and feature similar mythic cycles. Traditional Polynesian religion was polytheistic, believing in many deities, as well as animistic; spirits exist in non-human beings and objects such as volcanoes, the waves, and sky.</Text>
842		</Row>
843		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_PUATA_TUPUNA_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
844			<Text>Eastern Polynesia is typified by the islands of Hawai'i and Rapa Nui, as well as the Maori people of New Zealand who adopted Eastern Polynesian culture to a non-tropical environment. In contrast to Western Polynesia which often only elevated Tangaloa to the role of supreme creator god, Eastern Polynesia recognized four chief gods who all took an active role in creation. The most common individual cognates for these deities are Tane (creation), Tu (war), Rongo (agriculture), and Tangaloa (sea).</Text>
845		</Row>
846		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_PUATA_TUPUNA_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
847			<Text>A more distinct ceremonial priestly caste also developed in Eastern Polynesia, though they shared many of the same functions as the healers and priest-chief found in the west. An important function of both of these groups was the recitation of genealogies which served to recount tradition and provide a kind of time scale which unified all myth and history, from the distant past to the present. Worship was often conducted in raised "marae"; constructed stone platforms reserved for ceremony and restricted by tapu.</Text>
848		</Row>
849		<!-- -->
850		<!-- -->
851		<Row Tag="LOC_RELIGION_RAZANA" Language="zh_Hans_CN">
852			<Text>马来西亚族坟崇拜</Text>
853		</Row>
854		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_RAZANA_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
855			<Text>The most basic of all traditional beliefs and the foundation for Malagasy religious and social values is a firm belief in the existence of an inseparable bond between the living and the dead and the continued reverence and appeasement of the "razana" (ancestral spirits). All Malagasy peoples have also traditionally accepted the existence of a supreme god, known commonly as "Zanahary" (Creator) or "Andriamanitra" (Fragrant Lord). The dead are understood to serve as intermediaries between this supreme god and mankind and are viewed as having the power to affect the fortunes of the living for either good or evil.</Text>
856		</Row>
857		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_RAZANA_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
858			<Text>The burial tomb, a prominent feature of Madagascar's landscape, serves as the primary link between the living and the dead. The land upon which a family tomb is situated - "tanindrazana" (land of the ancestors) - is inalienable, and social and economic practices are designed to guarantee that burial lands are kept within family lines. A number of different souls are recognized by the Malagasy. Among the Merina, these include the "fanahy" (an individual's essence which determines their character) and the "ambiroa" (what remains after death). The ambiroa also serves an important function during funerary feasts and is called to the family tomb in times of celebration. However, over time, the ambiroa loses its individuality and is believed to blend with the collective spirit of other ancestors.</Text>
859		</Row>
860		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_RAZANA_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
861			<Text>Malagasy mythology portrays a pygmy like people called the "vazimba" as the original inhabitants of Madagascar. Some Malagasy believe that the vazimba still live in the deepest recesses of the forest, and the practice of ancestor worship can extend to venerating the vazimba. Some scientists speculate that the vazimba may have been the original migrants to Madagascar from what is modern day Indonesia ca. 350 BC - AD 500.</Text>
862		</Row>
863		<!-- -->
864		<!-- -->
865		<Row Tag="LOC_RELIGION_RODNOVERY" Language="zh_Hans_CN">
866			<Text>斯拉夫本土教</Text>
867		</Row>
868		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_RODNOVERY_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
869			<Text>There are no firsthand accounts of indigenous Slavic faith. Beliefs and traditions were likely passed down orally over the generations and then quickly forgotten following the Slavic people's rapid conversion into Christianity; Moravia in AD 863, Poland in AD 966, and Kievan Rus' in AD 988. Pagan religious practices which were not in some way adapted into Christian folk practice were probably stamped out by the 15th century.</Text>
870		</Row>
871		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_RODNOVERY_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
872			<Text>Slavic religion seems to be fairly local and cultic in nature, with gods and belief varying between tribes. It likely employed a cosmological system similar to other Indo-European peoples in which the cosmos is divided into three levels represented by the World Tree. Perun, the thunder god, appears to have been the major focus of cultic worship, with either the gods Rod or Svarog occupying the head position of the mythic pantheon. Perun is often associated in relation to his opposite, Veles; a sea god who embodied chaos.</Text>
873		</Row>
874		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_RODNOVERY_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
875			<Text>Slavic myths were cyclical, repeating every year over a series of festivities that followed the natural changes of the seasons. The Slavic year was lunar and ritual festivals occurred in line with astrological events such as the solstice. In the middle of summer, there was a festival associated with Perun (in post-Christian times transformed into a prominent festival for Saint Elijah). It was considered the holiest time of the year and likely associated with the harvest.</Text>
876		</Row>
877		<!-- -->
878		<!-- -->
879		<Row Tag="LOC_RELIGION_SAIRIMAISM" Language="zh_Hans_CN">
880			<Text>斯基泰本土宗教</Text>
881		</Row>
882		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_SAIRIMAISM_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
883			<Text>What little is known of the mythology, ritual practice, and beliefs of the Scythians, an ancient Iranian people who dominated Central Asia and the Pontic-Caspian steppe throughout Classical Antiquity, is drawn from the work of the 5th century Greek historian and ethnographer Herodotus. Scythian religion is assumed to have been related to the earlier Proto-Indo-Iranian religion and to have influenced later Slavic, Hungarian, and Turkic mythologies, as well as some contemporary Eastern Iranian and Ossetian traditions.</Text>
884		</Row>
885		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_SAIRIMAISM_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
886			<Text>It is likely that Scythian religion shared many similarities with Vedic and Zoroastrian belief. Among these was a central role attributed to fire sacrifice, the belief in a universal force (reconstructed as *rta in Proto-Indo-Iranian), gods dedicated to maintaining social order, and the use of a sacred plant (*sauma). Archeological context exists primarily from kurgans; raised earth graves. Horse and chariot burials were particularly significant, and Herodotus describes the execution of hundred of horses at the burial of a Scythian king. The Scythians also revered the stag, which is one of the most common motifs in their artwork, especially in relation to mortuary rituals.</Text>
887		</Row>
888		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_SAIRIMAISM_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
889			<Text>Tabiti was the most important god in the Scythian pantheon, although Herodotus lists a total of eight deities in an attempt to equate Scythian and Greek worship. Among these, the god Agin was attributed a unique form of worship, atypical as it was described as taking place within temples and on altars, and the Scythian ethnic god and cultural hero was named Targitaos. The Enarei were a privileged caste of hereditary priests which played an important political role in Scythian society as they were believed to have received the gift of prophesy directly from the goddess Argimpasa.</Text>
890		</Row>
891		<!-- -->
892		<!-- -->
893		<Row Tag="LOC_RELIGION_SMANISM" Language="zh_Hans_CN">
894			<Text>通古斯萨满教</Text>
895		</Row>
896		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_SMANISM_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
897			<Text>Though northern Siberia is often regarded as the locus classicus of shamanism, it would be a mistake to conflate the various shamanistic belief systems. Although sharing some key traits, a great deal of variety exists between a Yupik or Sami shaman, and few shamanistic religions reached the same level of organization as Tengriism at the height of the Mongolian Empire. However, the word shaman itself is derived from the Evenki "samān", and it is Tungusic shamanism (including the traditions of the Evenki), in particular, that formed the core example of early shamanistic studies.</Text>
898		</Row>
899		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_SMANISM_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
900			<Text>Traditional Tungusic religion understood a three world cosmology united by a single great river. Its pantheon included a distant creator god, ancestor worship, as well as nature spirits (of which the bear and tiger held special significance). The shaman would act as a bridge between these worlds and the spirits, able to enter into a trance and leave his body in order to walk amongst them. It is this experience that forms the core definition of shamanism, and what distinguishes the shaman from the similar indigenous medicine men found in other cultures. The Tungusic shaman himself was not understood as a healer. Instead, he diagnosed the illness (understood as spirit sickness) and invited the spirits to heal the individual.</Text>
901		</Row>
902		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_SMANISM_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
903			<Text>For the Evenki, when shamans invoke the spirits they imitate the steps and gestures of birds. By changing into the form of birds, they can contact individual spirits, announce their decent, or invite the spirit to possess their bodies. Once possessed, they dance according to the manner of the spirit, wielding drums and spears if possessed by a warrior, or gracefully falling if possessed by the spirit of the snow. The shaman understood animal spirits as the means to travel between the three worlds.</Text>
904		</Row>
905		<!-- -->
906		<!-- -->
907		<Row Tag="LOC_RELIGION_PHI" Language="zh_Hans_CN">
908			<Text>精神教</Text>
909		</Row>
910		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_PHI_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
911			<Text>Sāsnā Phī ("Religion of Spirits") is a term encompassing the indigenous ethnic religions practiced by the Lao, Thai, and Khmer peoples. These religions are pantheistic and polytheistic and often include ritual specialists known as "mophi" (tellers) who serve as mediators between the human world and the world of the spirits. Mophi are often consulted during times of trouble, hauntings, illness, or other misfortune that might be caused by malevolent or unhappy spirits.</Text>
912		</Row>
913		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_PHI_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
914			<Text>The phi are primarily tutelary spirits, guardians and patrons of places or lineages. In daily life, most people pay respect to the phi that reside in localized shrines or spirit houses who are thought to protect the vicinity from harm. Offerings of flowers, incense, and candles are given, and the spirits are consulted during times of difficulty for protection and assistance. Guardian spirits of places such as temples are celebrated with communal gatherings and offerings of food. The phi also include nature spirits, clan spirits, and gods of Hindu derivation. However, there are also malevolent spirits which need to be placated.</Text>
915		</Row>
916		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_PHI_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
917			<Text>One of the most significant ceremonies of the Sāsnā Phī tradition is the baci ritual. Its observance helps to establish social and familial bonds in order to maintain the balance and harmony of the individual and community. It seeks to synchronize the thirty-two spirits known as "kwan" that protect the body in order to bestow health, prosperity, and well-being on the affected participants.</Text>
918		</Row>
919		<!-- -->
920		<!-- -->
921		<Row Tag="LOC_RELIGION_SGAANAANG" Language="zh_Hans_CN">
922			<Text>西北太平洋万物灵论</Text>
923		</Row>
924		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_SGAANAANG_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
925			<Text>The indigenous belief systems of the Pacific Northwest can be classified as animistic, whereby the natural world is animated by spirits which can influence the everyday lives of humans. These supernatural entities form relationships with lineage ancestors, becoming symbolically represented in the artistic tradition as crest animals. Cosmological notions find expression in complex oral traditions, and knowledge of these and the animated natural world remain a vital component of modern belief. Of particular interest is the concept of the Transformer, usually embodied as a raven or coyote, who is considered the active earthly agent of the Creator.</Text>
926		</Row>
927		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_SGAANAANG_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
928			<Text>The universe can be understood as being divided into three parts: the flat, circular earth in the middle; a solid realm above the earth supported by a pillar; and the seawater below the earth. An individual's place in the overall cosmology is usually reflected through status differentials, continuing after death through mortuary rites. One particularly notable aspect of many Pacific Northwest belief systems, especially among the Haida, is reincarnation. Sometime before death an individual might choose the parents to whom he or she is to be reborn. At death, the soul is transported by canoe to the "Land of the Souls" to await reincarnation.</Text>
929		</Row>
930		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_SGAANAANG_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
931			<Text>Another distinctive feature of the Pacific Northwest is the totem pole. Despite popular belief, totem poles are traditionally not objects of worship. Although occasionally used to generate allusions or illustrate stories, their religious association originated with local Christian missionaries in the 19th century who dismissed them as objects of idol worship. Today, many native inhabitants practice Christianity; however, this is not regarded as being antithetical to their traditional belief systems.</Text>
932		</Row>
933		<!-- -->
934		<!-- -->
935		<Row Tag="LOC_RELIGION_SOUTHERN_CULT" Language="zh_Hans_CN">
936			<Text>密西西比南方教</Text>
937		</Row>
938		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_SOUTHERN_CULT_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
939			<Text>The major focus of Mississippian religion was the interconnectivity of all life, expressed predominantly through agriculture and extensive mortuary customs. Besides the use of platform mounds, a complex and elaborate system of iconography began to be expressed in the artifacts accompanying burials. Traditionally labeled as the Southern Death Cult, and in modern academia as the Southern Ceremonial Complex, this iconography can be seen in shell cups, copper plates, chipped and ground objects, stone statues, pottery, and cave art. Besides a strong religious association, the Southern Cult also represents a conflation of political, social, and economic aspects of Mississippian life.</Text>
940		</Row>
941		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_SOUTHERN_CULT_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
942			<Text>Most Southern Cult imagery focused on cosmology and the supernatural beings who inhabited the cosmos. The Mississippi understood the universe to be divided into three levels. The highest, the Above World, was home to the Thunderers, Sun, Moon, and Stars and represented order and stability. The earth and domain of man was called the Middle World. Finally, the lowest level was the Beneath World. It was thought to be a cold, dark place of chaos that was home to the Great Serpent and Corn Mother. These three worlds were connected by an axis mundi, usually portrayed as a cedar tree or striped pole. Deeply ingrained in this world view was the concept of duality and opposition. The beings of the upper and lower realms were in constant opposition to each other. Ritual and ceremony were the means by which these powerful forces could be accessed and harnessed.</Text>
943		</Row>
944		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_SOUTHERN_CULT_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
945			<Text>The Great Horned Serpent is the most well-known mythological figure of the Southern Cult with roots going back to Hopewell times (if not earlier). Although details varied among tribes, it was usually associated with water, rain, thunder, and rainbows.</Text>
946		</Row>
947		<!-- -->
948		<!-- -->
949		<Row Tag="LOC_RELIGION_TENGRIISM" Language="zh_Hans_CN">
950			<Text>腾格里信仰</Text>
951		</Row>
952		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_TENGRIISM_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
953			<Text>The ancient religion of Tengriism is notably tied to the tribal peoples of Central Asia, including the Turks, Huns, and Mongols. Based primarily on the belief in Tengri, the Sky God, and Eje, the Earth Mother, Tengriism is known to have been loosely collaborated and made no attempts to convert others. By focusing on maintaining harmony with the surrounding environment, worshippers of Tengrii held the Earth's resources sacred, particularly water, which was scarce in the steppes of Central Asia where much of Tengriism's following was found.</Text>
954		</Row>
955		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_TENGRIISM_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
956			<Text>Ritual practice was largely shamanistic, with shamans acting as the intermediaries between the human world and the world of the spirits. Like neighboring Central Asian religions, the paramount ritual act was the shaman's ability to enter into a trance and leave his body in order to walk amongst the spirits. Animal spirits facilitated travel between worlds, and ancestral spirits, called "ongon" in Mongolia, provided guidance and protection.</Text>
957		</Row>
958		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_TENGRIISM_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
959			<Text>Although it is believed there are still adherents to Tengriism in parts of Asia in the present-day, an accurate count of their numbers has not been taken.</Text>
960		</Row>
961		<!-- -->
962		<!-- -->
963		<!--
964		<Row Tag="LOC_RELIGION_TJUKURPA" Language="zh_Hans_CN">
965			<Text>Tjukurpa</Text>
966		</Row>
967		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_TJUKURPA_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
968			<Text>Tjukurpa is the Pitjantjatjara word for what is referred to in English as Dreamtime; the pantheist religio-cultural system of the Australian Aboriginal peoples. Alternate language terms include Altjirrinja in Aranda (from which the English term is derived), Mura-Mura in Dieri, and Wapar in Yankunytjatjara.</Text>
969		</Row>
970		<Row Tag="LOC_RELIGION_TJUKURPA" Language="zh_Hans_CN">
971			<Text>Altjirrinja</Text>
972		</Row>
973		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_TJUKURPA_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
974			<Text>Altjirrinja is the Aranda word for what is referred to in English as Dreamtime; the pantheist religio-cultural system of the Australian Aboriginal peoples. Alternate language terms include Tjukurpa in Pitjantjatjara, Mura-Mura in Dieri, and Wapar in Yankunytjatjara.</Text>
975		</Row>
976		-->
977		<Row Tag="LOC_RELIGION_TJUKURPA" Language="zh_Hans_CN">
978			<Text>梦幻时光</Text>
979		</Row>
980		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_TJUKURPA_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
981			<Text>The Dreamtime or Dreaming refers to the pantheist religio-cultural system of the Australian Aboriginal peoples. Indigenous terms for the concept include Altjirrinja in Aranda (from which the English term is derived), Tjukurpa in Pitjantjatjara, Mura-Mura in Dieri, and Wapar in Yankunytjatjara, among others.</Text>
982		</Row>
983		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_TJUKURPA_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
984			<Text>In the Aboriginal world view, every event leaves a record in the land. Dreamtime embodies the concept of timeless time, when the land was inhabited by ancestral figures often of heroic proportions or with supernatural abilities. Every thing in the natural world is a result of the past, present, and future actions of these archetypal beings whose actions are continuously creating the world. While Europeans consider cultural ancestors to be mythical, many Aboriginal people believe in their present and future literal existence. However, these figures are distinct from gods as they do not control the material world and are not worshipped, only revered.</Text>
985		</Row>
986		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_TJUKURPA_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
987			<Text>The meaning and significance of particular places and creatures is wedded to their origin in Dreamtime and certain places have a particular potency. As the Dreamtime is a place of primordial and eternal formative creation, it establishes the rules governing the relationships between all things. In the Dreaming resides the sacredness of the earth.</Text>
988		</Row>
989		<!-- -->
990		<!-- -->
991		<Row Tag="LOC_RELIGION_TLATEOMATILIZTLI" Language="zh_Hans_CN">
992			<Text>中美洲宗教</Text>
993		</Row>
994		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_TLATEOMATILIZTLI_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
995			<Text>The Mesoamerican religions of Central America represent a closely related but distinct group of faiths, many of which had elements of human sacrifice in connection with an elaborate set of ritual festivals. A priestly class was responsible to maintain this ceremony, which paid close attention to astrological cycles and the projection of calendrical models onto the landscape. The traditional pantheon consisted largely of nature gods - including the sun, moon, rain, and corn - and mythological narratives were concerned with the origin of natural and cultural phenomena; often with the moral aim of defining the ritual relationship between mankind and its environment.</Text>
996		</Row>
997		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_TLATEOMATILIZTLI_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
998			<Text>Sacrificial ritual in Mesoamerica must be understood in the context of religious cosmology; sacrifice and death was necessary for the continued existence of the world. Likewise, each part of life had one or more deities associated with it, and these had to be honored in order to achieve success. Gods were paid with sacrificial offerings such as food, flowers, or effigies, but the larger the effort required of the god, the greater the sacrifice. Blood maintained the cosmos; it fed the gods and kept the sun from falling. For some of the most important rites, a priest would offer his own blood - by cutting his ears, arms, tongue, chest, or genitals - or offer a human life, or even a god's life. The people who were sacrificed came from many segments of society and might be a war captive, slave, or a member of the nobility.</Text>
999		</Row>
1000		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_TLATEOMATILIZTLI_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
1001			<Text>Some of the most important deities included Quetzalcoatl (Kukulkan), the feathered serpent, and Huitzilopochtli; the national god of the Mexicas. Forms of Mesoamerican religion still continue to be practiced by indigenous rural communities today, although highly syncretized with Christianity.</Text>
1002		</Row>
1003		<!-- -->
1004		<!-- -->
1005		<Row Tag="LOC_RELIGION_VOODOO" Language="zh_Hans_CN">
1006			<Text>伏都教</Text>
1007		</Row>
1008		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_VOODOO_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
1009			<Text>Vodun and its similarly named offshoot religions (Haitian Vodou, the Vudu of Puerto Rico, and Louisiana Voodoo) are primarily syncretic religions originating in West Africa and maintaining a strong foothold in the New World throughout the African diaspora. The similarly named Hoodoo is also related to Louisiana Voodoo, but owes a large debt to European esoteric and magical traditions.</Text>
1010		</Row>
1011		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_VOODOO_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
1012			<Text>Vodun proper refers to an indigenous organized religion of coastal West Africa practiced by the Ewe, Kabye, Mina, and Fon peoples. It is distinct from the various traditional animist religions found in the interior of West Africa and contains large elements of neighboring religions, such as traditional Yoruba theology. </Text>
1013		</Row>
1014		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_VOODOO_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
1015			<Text>Vodun's New World offshoots are highly syncretized with French Catholicism, although this remains primarily a superficial influence altering little core theological doctrine. Vodun cosmology centers on spirits that govern the earth, a hierarchy that ranges in power from major deities, to nature spirits, to various ethnic and household spirits. These spirits are the center of religious life, similar in many ways to Christian doctrines such as the intercession of saints. Adherents also emphasize ancestor worship and hold that the spirits of the dead live side by side with the world of the living. Forms of ritual possession also comprise a unique aspect of traditional religious practice.</Text>
1016		</Row>
1017		<!-- -->
1018		<!-- -->
1019		<Row Tag="LOC_RELIGION_WAKAN_TANKA" Language="zh_Hans_CN">
1020			<Text>大平原土著信仰</Text>
1021		</Row>
1022		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_WAKAN_TANKA_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
1023			<Text>The indigenous people of the Great Plains regard the universe as ultimately incomprehensible; life, growth, and death are mysterious and suggestive of powers difficult to understand. Since time itself does not embody notions of change and progress, nothing in the universe can be considered to be inevitable. This incomprehensibility and unpredictability of the universe is expressed through a central animating force known in Sioux as "Wakan Tanka" and in Algonquian as "Gitche Manitou"; terms which can be translated as Great Spirit or, perhaps more accurately, as Great Mystery. The Great Spirit is then understood as the sum total of personified powers that brought all things into being.</Text>
1024		</Row>
1025		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_WAKAN_TANKA_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
1026			<Text>Ritual seeks to placate the wakan beings or powers (which may be predisposed to good or evil) but also involves a process of continuing revelation. As visions are seen as a means through which the supernatural world may contact and advise the natural world, the interpretation of dreams and visions remains an important part of plains society and vision quests function as primary rites of passage throughout the Great Plains. The purpose of a vision quest is for the participant to receive guidance from the spirit world and then integrate his vision into the life of the community by performing it ritually in public.</Text>
1027		</Row>
1028		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_WAKAN_TANKA_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
1029			<Text>Figures such as the White Buffalo Calf Woman and the Six Grandfathers further embody the notion of the Great Spirit by functioning as civilizing spirits that mediate between tribes and their creator and teaching ceremonial and ritual praxis, thus ensuring a future of harmony, peace, and balance.</Text>
1030		</Row>
1031		<!-- -->
1032		<!-- -->
1033		<Row Tag="LOC_RELIGION_WITRAN_MAPU" Language="zh_Hans_CN">
1034			<Text>马普切精神</Text>
1035		</Row>
1036		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_WITRAN_MAPU_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
1037			<Text>The spiritual belief of the Mapuche people is closely linked to the land and their natural environment, from which the power of life emanates with the grace of the divine family; Nguenechen, Elmapun, Elchen, and Ngunemapun. Spiritual leaders known as "machi" function as mediums who communicate with the divine family in order to maintain harmony and combat "wekufe" (malicious power). The machi's power is complemented by a kultrun drum which is played during prayers and ritual activities. These drums are often decorated to depict Mapuche cosmology; the earth divided by the four cardinal points.</Text>
1038		</Row>
1039		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_WITRAN_MAPU_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
1040			<Text>The Nguillatún, a religious festival, most fully expresses the heart of Mapuche religion. It is celebrated at different times of the year to reestablish balance in the lives of the Mapuche. This can be in response to natural disasters or social disorder. However, it can also be a ritual to give thanks for a harvest or other positive event. The Nguillatún ritual brings the entire Mapuche community together, the living as well as the dead, and is directed principally to Nguenechen.</Text>
1041		</Row>
1042		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_WITRAN_MAPU_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
1043			<Text>Modern Mapuche belief is highly syncretic with post-colonial Christian movements, which has elevated Nguenechen to the role of supreme being reminiscent of the Christian God. An equally important aspect of Mapuche belief and society is the remembered history of independence and resistance movements against the Chilean government in the 1870s. Memories, stories, and beliefs, often very local and particularized, form a significant part of Mapuche traditional culture.</Text>
1044		</Row>
1045		<!-- -->
1046		<!-- -->
1047		<Row Tag="LOC_RELIGION_YAZDANISM" Language="zh_Hans_CN">
1048			<Text>天使崇拜</Text>
1049		</Row>
1050		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_YAZDANISM_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
1051			<Text>Yazdânism is a neologism to denote a group of interrelated native Kurdish monotheistic religions: Yazidism, Yarsanism, and Alevism. Although it has been proposed that the Yazdâni faiths represent a distinct indigenous religious tradition native to the Zagros region prior to its progressive Islamization in the tenth century, this view has also been contested as a product of contemporary Kurdish nationalism.</Text>
1052		</Row>
1053		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_YAZDANISM_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
1054			<Text>More likely, the faiths represent centuries of progressive syncretism of a number of religious traditions including native elements but also not wholly removed from Islam. Yazidism and Yarsanism in particular display striking similarities and contain notable elements which can be traced back to an ancient faith that was probably dominant among Western Iranians and likened to practices of pre-Zoroastrian Mithraic religion. Manichaean, Jewish, and Nestorian Christian elements are also apparent within all three Yazdâni faiths.</Text>
1055		</Row>
1056		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_YAZDANISM_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
1057			<Text>Notable beliefs include the reverence of seven holy beings or angels entrusted by God to care for the world. Melek Taus is often regarded as the leader of these beings and demiurge in his own right. Muslim and Christian groups have sometimes erroneously equated Melek Taus with Shaitan or Iblis, which has led to the historical persecution of Yazdâni Kurds as devil worshippers.</Text>
1058		</Row>
1059		<!-- -->
1060		<!-- -->
1061		<Row Tag="LOC_RELIGION_ZEMIISM" Language="zh_Hans_CN">
1062			<Text>安提尔土著宗教</Text>
1063		</Row>
1064		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_ZEMIISM_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
1065			<Text>Indigenous Antillean religion, as recorded by late fifteenth and sixteenth century Spaniards, centered on a supreme creator god and a fertility goddess. The creator god was Yucahu Maorocoti, who governed the growth of cassava, the staple food of the islands, and the fertility goddess was Attabeira; who governed the moon, water, rivers, and seas.</Text>
1066		</Row>
1067		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_ZEMIISM_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
1068			<Text>Religious worship centered on "zemis"; a term for both the gods themselves and for their physical representations, whether objects or drawings. Very small ceramic three-point zemis have been uncovered by archaeologists in the Lesser Antilles, as well as Colombia and Venezuela, dating back to 200 BC. Ancestral spirits were also highly honored, particularly those of chiefs. Bones or skulls might be incorporated into sculptural zemis. Ancestral remains would be housed in shrines and given offerings, such as food. Some zemis have been found accompanied by a small table or tray, which is believed to have been a receptacle for cohoba; a psychotropic.</Text>
1069		</Row>
1070		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_ZEMIISM_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
1071			<Text>Antillean origin myths describe the story of a huge flood, which occurred when a father murdered his son. The father put the son's bones into a gourd. When the bones turned into fish, the gourd broke, and all the water of the world came pouring out. The sun, moon, and in some traditions, mankind, originated in caves. Man himself was understood as descended from Caracaracol, a civilizing cultural hero, and a female turtle.</Text>
1072		</Row>
1073		<!-- -->
1074		<!--	-->
1075		<!-- -->
1076		<Row Tag="LOC_RELIGION_G1" Language="zh_Hans_CN">
1077			<Text>自定义宗教</Text>
1078		</Row>
1079		<Row Tag="LOC_RELIGION_G2" Language="zh_Hans_CN">
1080			<Text>自定义宗教</Text>
1081		</Row>
1082		<Row Tag="LOC_RELIGION_G3" Language="zh_Hans_CN">
1083			<Text>自定义宗教</Text>
1084		</Row>
1085		<Row Tag="LOC_RELIGION_G4" Language="zh_Hans_CN">
1086			<Text>自定义宗教</Text>
1087		</Row>
1088		<Row Tag="LOC_RELIGION_G5" Language="zh_Hans_CN">
1089			<Text>自定义宗教</Text>
1090		</Row>
1091		<Row Tag="LOC_RELIGION_G6" Language="zh_Hans_CN">
1092			<Text>自定义宗教</Text>
1093		</Row>
1094		<Row Tag="LOC_RELIGION_G7" Language="zh_Hans_CN">
1095			<Text>自定义宗教</Text>
1096		</Row>
1097		<Row Tag="LOC_RELIGION_G8" Language="zh_Hans_CN">
1098			<Text>自定义宗教</Text>
1099		</Row>
1100		<Row Tag="LOC_RELIGION_G9" Language="zh_Hans_CN">
1101			<Text>自定义宗教</Text>
1102		</Row>
1103		<Row Tag="LOC_RELIGION_X1" Language="zh_Hans_CN">
1104			<Text>自定义宗教</Text>
1105		</Row>
1106		<Row Tag="LOC_RELIGION_X2" Language="zh_Hans_CN">
1107			<Text>自定义宗教</Text>
1108		</Row>
1109		<Row Tag="LOC_RELIGION_X3" Language="zh_Hans_CN">
1110			<Text>自定义宗教</Text>
1111		</Row>
1112		<Row Tag="LOC_RELIGION_X4" Language="zh_Hans_CN">
1113			<Text>自定义宗教</Text>
1114		</Row>
1115		<Row Tag="LOC_RELIGION_X5" Language="zh_Hans_CN">
1116			<Text>自定义宗教</Text>
1117		</Row>
1118		<Row Tag="LOC_RELIGION_X6" Language="zh_Hans_CN">
1119			<Text>自定义宗教</Text>
1120		</Row>
1121		<Row Tag="LOC_RELIGION_X7" Language="zh_Hans_CN">
1122			<Text>自定义宗教</Text>
1123		</Row>
1124		<Row Tag="LOC_RELIGION_X8" Language="zh_Hans_CN">
1125			<Text>自定义宗教</Text>
1126		</Row>
1127		<Row Tag="LOC_RELIGION_X9" Language="zh_Hans_CN">
1128			<Text>自定义宗教</Text>
1129		</Row>
1130		<Row Tag="LOC_RELIGION_X0" Language="zh_Hans_CN">
1131			<Text>自定义宗教</Text>
1132		</Row>
1133		<Row Tag="LOC_RELIGION_Q1" Language="zh_Hans_CN">
1134			<Text>自定义宗教</Text>
1135		</Row>
1136		<Row Tag="LOC_RELIGION_Q2" Language="zh_Hans_CN">
1137			<Text>自定义宗教</Text>
1138		</Row>
1139		<Row Tag="LOC_RELIGION_Q3" Language="zh_Hans_CN">
1140			<Text>自定义宗教</Text>
1141		</Row>
1142		<!-- -->
1143		<!--	-->
1144		<!-- -->
1145		<Row Tag="LOC_RELIGION_MLAGAN" Language="zh_Hans_CN">
1146			<Text>马拉加教</Text>
1147		</Row>
1148		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_MLAGAN_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
1149			<Text>Representing one of the most heterogeneous areas in the world, it is difficult to properly classify the indigenous belief systems of the various Melanesian cultures in Oceania. Although today most of Melanesia is Christian, indigenous beliefs continue to some degree among tribal groups and as folk religion with commonalities in belief existing across the region. An additional footnote in the history of Melanesian religion is the continued existence of cargo cults; millenarian movements occurring in the wake of contact with the commercial networks of colonizing societies.</Text>
1150		</Row>
1151		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_MLAGAN_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
1152			<Text>Among hunter-gatherer groups, veneration is often focused on cultural heroes. These figures should not be confused with supreme beings or gods, instead sharing more characteristics with ancestor worship. Their dressing is often dependent on the culture; inland and arboreal groups focus on hunters and animals, while coastal groups focus on topics related to fishing and marine life. Prayers and offerings are made to the cultural heroes to ensure the success of a hunt. Ceremony and religious ritual also tends to be personal and conducted primarily in the home.</Text>
1153		</Row>
1154		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_MLAGAN_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
1155			<Text>In contrast to the cultural hero, horticultural groups often focus on more concrete deities or nature sprits which have creative and transformative functions. Myth cycles involving these deities give expression to themes of death and rebirth - through such acts as human sacrifice, headhunting, and cannibalism - which integrate the human cycle into that of the vegetative world. Gods, and by extension mankind, die so that plants may grow. For such groups, religious ritual is often a public experience involving the entire community.</Text>
1156		</Row>
1157		<!-- -->
1158		<!-- -->
1159		<Row Tag="LOC_RELIGION_TMAUKELISM" Language="zh_Hans_CN">
1160			<Text>巴塔哥尼亚宗教</Text>
1161		</Row>
1162		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_TMAUKELISM_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
1163			<Text>Patagonian religion, particularly that of the Selk'nam and Haush people of Tierra del Fuego, can best be described as henotheistic. Though the Selk'nam have several classes of supernatural beings, most are understood to be mythological ancestors with only Temáukel recognized and worshiped as God. Temáukel, then, is considered the primordial and supreme being who has always existed and dwells in the eastern sky.</Text>
1164		</Row>
1165		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_TMAUKELISM_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
1166			<Text>Temáukel sent the "howenh" (mythological ancestors) to earth to organize and shape the world. The howenh represent the various elements and forces of nature but are believed to have existed as humans before becoming elements. The first and most important howenh is Kenos, who is both a creator and civilizing figure in Selk'nam mythology. Following him is Xalpen, female ruler of the underworld. The Selk'nam cosmos is ultimately divided into four "sho'on" (skies): Wintek, the eastern and most important sky; Kamuk, the northern sky, Kéikruk in the south; and Kenénik in the west.</Text>
1167		</Row>
1168		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_TMAUKELISM_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
1169			<Text>One of the most important ceremonies of the Selk'nam people is the Hain; an initiation ceremony for adolescent men entering adulthood. The ceremony features elaborate body paintings and conical masks which have become the most endearing surviving images of Selk'nam belief. Young men would ultimately be initiated into the traditions and secrets of the Selk'nam people and train to confront and fight malevolent spirits.</Text>
1170		</Row>
1171		<!-- -->
1172		<!-- -->
1173		<Row Tag="LOC_RELIGION_BMUNTU" Language="zh_Hans_CN">
1174			<Text>卢巴信仰</Text>
1175		</Row>
1176		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_BMUNTU_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
1177			<Text>At the core of Luba religion lies the notion "bumuntu" (authentic personhood), embodied through the concepts of "mucima muyampe" (good heart) and "buleme" (self-respect) and epitomized within the Luba creation myth. Bumuntu stands as the goal of human existence and the essential condition for genuine governance and religiosity. Because of this, religion plays a central role in defining Luba society; structuring laws, ritual, and social hierarchies.</Text>
1178		</Row>
1179		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_BMUNTU_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
1180			<Text>Luba belief shares many basic tenets with religious systems throughout central Africa, notably a belief in a supreme creator deity, the co-existence of the living and dead within a clan or community, and the observance of mucima muyampe as a necessary condition for being welcomed by the ancestors after death. The supernatural world is primarily governed by Leza, the supreme god, "bavidye" (nature spirits), and "bankambo" (ancestral spirits) and its connection to the the world of the living is primarily navigated by "nsengha" (priests), "nganga" (healers), and "mfwintshi" (witches).</Text>
1181		</Row>
1182		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_BMUNTU_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
1183			<Text>Religious activates include "kulomba" (prayer), "kutoba" (praise songs), offerings, and various purification rituals. Circumcision is also mandatory for men as a passage into adulthood. Besides kulomba and kutoba, contact with the divine is accomplished through the practice of "lubuko" (divination) which allows nsengha to consult the will of the ancestors. Holy sites include various natural formations such as mountains, lakes, and groves. One of the most sacred locations in the Luba Empire was Lake Boya near Kabongo City.</Text>
1184		</Row>
1185		<!-- -->
1186		<!-- -->
1187		<Row Tag="LOC_RELIGION_A1_INTIISM" Language="zh_Hans_CN">
1188			<Text>安第斯宗教</Text>
1189		</Row>
1190		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_A1_INTIISM_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
1191			<Text>Intiism was a political variant of Andean religion which developed within the Inca Empire and was centered on the god Inti. Although largely understood as a sun god, Inti is more appropriately viewed as a cluster of solar aspects, since the Inca divided his identity according to the stages of the sun.</Text>
1192		</Row>
1193		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_A1_INTIISM_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
1194			<Text>Throughout the Inca Empire several polytheistic religions were practiced. Most religions had common traits such as the existence of Pachamama, the earth mother, and Wiracocha; the creator. Although the Inca generally allowed and even honored local deities, they also controlled religion to give their empire more cohesion; conquered peoples were required to incorporate the Inca deities into their local pantheons. Inca leadership encouraged the worship of Inti and imposed his sovereignty above other cults such as that of Pachamama. As the Inca emperor was increasingly identified with Inti, the cult grew into a form of imperial patronage.</Text>
1195		</Row>
1196		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_A1_INTIISM_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
1197			<Text>As the patron deity of the empire, the Inca set aside large quantities of natural and human resources for Inti. Each conquered province was required to dedicate a third of their land to Inti and construct a sun temple in which male and female priests would serve. The female priests were known as "mamakuna" and tasked with weaving special cloth and brewing chicha - maize beer - for festivitals and sacrifices. The chief temple was the Coricancha in Cuzco. Within this temple were wall niches in which the bodies of previous emperors and rulers were exhibited along with various statues of Inti. The "Inti Raymi" (Festival of the Sun) was the largest and most important of the Inca festivals, celebrating the winter solstice and honoring the emperor as god.</Text>
1198		</Row>
1199		<!-- -->
1200		<!-- -->
1201		<Row Tag="LOC_RELIGION_O1_TANGATA_MANU" Language="zh_Hans_CN">
1202			<Text>新西兰马努教</Text>
1203		</Row>
1204		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_O1_TANGATA_MANU_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
1205			<Text>The Tangata Manu or Birdman Cult represents a unique evolution of Eastern Polynesian religiosity, which developed on Rapa Nui; Easter Island. Its primary ritual consisted of an annual competition to collect the first sooty tern - a seabird - egg of the season from the neighboring islet of Motu Nui, swim back to Rapa Nui, and climb to the cliff top village of Orongo. The winner of the competition would be declared tangata manu and was entitled to gifts of food and tribute which extended power and prestige to his clan. He would then occupy a sacred ceremonial position until next year's competition.</Text>
1206		</Row>
1207		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_O1_TANGATA_MANU_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
1208			<Text>The ritual likely grew out of the unique geography of Rapa Nui and the ancient Polynesian concept of sacred-secular chiefly duality. At the same time, the beginnings of societal collapse due to climate change, deforestation, and over-population significantly altered both the existing religious structure and clan hierarchies of the island. The declaration of a new tangata manu, which coincided with the seasonal migration of birds and fish and who was believed to be Makemake - a creator god - incarnate, designated the individual in whom powers of fertility and fecundity, traditionally reserved to the paramount chief, would reside for a year. This in turn would stabilize the power hierarchy of the island by granting the tangata manu's clan secular powers originally associated with the island's founding ancestors.</Text>
1209		</Row>
1210		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_O1_TANGATA_MANU_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
1211			<Text>It is uncertain whether the tangata manu ritual replaced the preceding Moai based religion of the island or co-existed with it.</Text>
1212		</Row>
1213		<!-- -->
1214		<!-- -->
1215		<Row Tag="LOC_RELIGION_TZOLKIN" Language="zh_Hans_CN">
1216			<Text>卓尔金历教</Text>
1217		</Row>
1218		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_TZOLKIN_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
1219			<Text>Traditional Mayan religion focused on a pantheon of nature gods, a priestly class responsible for an elaborate cycle of rituals and ceremonies which paid close attention to astrological cycles, and the projection of calendric models onto the landscape. Mayan mythological narratives were concerned with the origin of natural and cultural phenomena, often with the moral aim of defining the ritual relationship between mankind and its environment. Deities representing the sun, moon, rain, and corn all played a central role in public ritual.</Text>
1220		</Row>
1221		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_TZOLKIN_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
1222			<Text>It is uncertain if the organization of a pantheon originated during the Classic Period or if, instead, was introduced during the Postclassic Period by Toltec or Itzá invaders. Several gods who played significant roles in Postclassic codices, however, can be identified on earlier Maya monuments. The most important of these was Itzamná, a creator deity thought to reside in the sky, and Kukulkan; the feathered serpent. Although originally centered at the ancient city of Chichén Itzá, the Cult of Kukulkan was the first Mesoamerican cult to transcend the old Classic Period linguistic and ethnic divisions. This cult facilitated communication and peaceful trade among peoples of many different social and ethnic backgrounds.</Text>
1223		</Row>
1224		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_TZOLKIN_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
1225			<Text>Indigenous religion still continues to be practiced by rural communities of the Yucatan today, although highly syncretized with Christianity. It understands individual identity in terms of one's relationship to nature, the earth as source of life, maize as a marker of culture expressed through its material production, and the transmission of culture through oral tradition. Notably, indigenous practices place much less emphasis on personal salvation, instead focusing on the health and well-being of the community.</Text>
1226		</Row>
1227		<!-- -->
1228		<!-- -->
1229		<Row Tag="LOC_RELIGION_M2_NAPIR" Language="zh_Hans_CN">
1230			<Text>埃兰宗教</Text>
1231		</Row>
1232		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_M2_NAPIR_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
1233			<Text>"It is for the god (to give) life; it is for the king to save it."[NEWLINE]- Chogha Zanbil Cylinder Seal</Text>
1234		</Row>
1235		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_M2_NAPIR_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
1236			<Text>The Elamite pantheon is difficult to fully reconstruct. It consisted of a number of deities from Elam's principal geopolitical entities; many of which functionally overlapped or waned in importance throughout Elam's history. As Susa remained in the Mesopotamian orbit for extended periods, several Sumerian and Akkadian deities also enjoyed a degree of popular acceptance. However, three gods can be understood as playing a central role in developed Elamite religion: Khumban, his wife Pinikir (eventually conflated with the goddess Kiririsha in the south), and Insusinak. Insusinak was originally the patron god of Susa and his rise to the role of a national god coincides with the rise in importance of Susa in the Elamite Empire. The predominance of Pinikir (Kiririsha) is potentially reflective of the practice of matriarchy which at times characterized Elamite civilization to a greater or lesser degree.</Text>
1237		</Row>
1238		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_M2_NAPIR_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
1239			<Text>To the Elamites, the essential role of the gods was to give life, preserve it as long as possible, and, finally, to take it back. Death seems to have been the principal religious preoccupation; most temples were connected with the cult of the dead and the preeminent gods were closely associated with the passage of the dead into the next world. The gods also served to confer and protect kingship and legitimize the rule of a new king, though it's difficult to ascertain if the Elamite kings themselves were regarded as divine. Unfortunately, few native mythological texts survive from Elam, leaving us to wonder regarding the character and personality of the gods they worshipped.</Text>
1240		</Row>
1241		<!-- -->
1242		<!-- -->
1243		<Row Tag="LOC_RELIGION_O9_TALA_FONUA" Language="zh_Hans_CN">
1244			<Text>汤加宗教</Text>
1245		</Row>
1246		<!-- -->
1247		<Row Tag="LOC_RELIGION_O2_TALA_FONUA" Language="zh_Hans_CN">
1248			<Text>魔能教</Text>
1249		</Row>
1250		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_O2_TALA_FONUA_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
1251			<Text>Indigenous Polynesian religion represents a group of distinct but related belief systems that existed across the various ethnic groups of the Polynesian Triangle. These belief systems often shared many fundamental concepts, such as mana (spiritual force) and tapu (spiritual restriction), and featured similar mythic cycles. The religions were polytheistic, believing in many deities, as well as animistic; spirits were found in non-human beings and objects such as animals, the waves, and the sky.</Text>
1252		</Row>
1253		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_O2_TALA_FONUA_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
1254			<Text>Mana was understood as a sacred impersonal force permeating the universe. To have mana was to have influence, authority, and efficacy; the power to perform in a given situation. It was both a spiritual energy and a healing power which could exist in places, objects, and persons. Tapu denoted the sacred, but carried the extended meaning of sacred restrictions. In essence, it represented a code of conduct and regulations universal in lifestyle, gender roles, politics, and religion.</Text>
1255		</Row>
1256		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_O2_TALA_FONUA_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
1257			<Text>Generally, Polynesian culture can be divided into two main groups: Western Polynesian, typified by Tonga and Samoa and conditioned to high populations; and Eastern Polynesian, typified by Hawai'i, Rapa Nui, and the Māori and adapted to small islands, atolls, and non-tropical environments. In contrast to Western Polynesia which often only elevated Tangaloa to the role of supreme creator god, Eastern Polynesia recognized four chief gods who all took an active role in creation: Tane (creation), Tu (war), Rongo (agriculture), and Tangaloa (sea). Another difference was the presence of a priestly caste. In Western Polynesia, although there were spiritual healers, a priestly caste was largely absent with its role assumed by the chief. An important function of both of these systems was the recitation of genealogies which served to recount tradition and provide a form of time scale which unified all myth and history, from the distant past to the present</Text>
1258		</Row>
1259		<!-- -->
1260		<!-- -->
1261		<Row Tag="LOC_RELIGION_U1_SUOMENUSKO" Language="zh_Hans_CN">
1262			<Text>芬兰本土信仰</Text>
1263		</Row>
1264		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_U1_SUOMENUSKO_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
1265			<Text>Traditional Finnish religion developed as a result of contact between the indigenous belief systems of the Uralic peoples with that of the migrating Indo-European tribes, notably the Balto-Slavs and Germans. This contact also saw a dramatic shift in way of life, as the inhabitants of Finland began to transition from hunting and gathering to farming. As a result, agricultural concerns moved to the forefront of religious ritual and personifications of celestial bodies, weather gods, and fertility gods grew in importance.</Text>
1266		</Row>
1267		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_U1_SUOMENUSKO_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
1268			<Text>This is especially apparent in the prominence afforded to Ukko in the Finnish pantheon, who parallels the role of Thor for the Norse and Pērkons for the Balts. It is difficult to determine the focus of cultic worship prior to the influx of Indo-European belief; however, unlike later Finnish belief, the religions of the nomadic Uralic groups such as the Sami and Nenets largely lack a hierarchal structure to their pantheons which are predominately populated by an assortment of sky gods. The concept of the begetting sky continued to be stressed in southern agricultural cultures, which also saw the increased development of a parallel earth mother figure; no longer a mere local field spirit but the great birth giver.</Text>
1269		</Row>
1270		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_U1_SUOMENUSKO_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
1271			<Text>The shamans of Finnish prehistory were eventually replaced with a slew of new magico-religious specialists as the increasingly long and complex ceremonies as well as skillful prayers of the Finns required greater professional competence. Most notable of these were the verbal ecstatics: the weeping woman, who aided funerary ritual, and the seer; a healer, counselor, and divinatory specialist of utmost importance who solved critical problems in the community. These were supplemented by sacrificing priests who officiated rituals and annual rites, especially in cattle-breeding cultures and agricultural communities.</Text>
1272		</Row>
1273		<!-- -->
1274		<!-- -->
1275		<Row Tag="LOC_RELIGION_S1_ROMUVA" Language="zh_Hans_CN">
1276			<Text>洛姆瓦教</Text>
1277		</Row>
1278		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_S1_ROMUVA_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
1279			<Text>Baltic religion holds the distinction of being one of the last indigenous European belief systems to be Christianized, a process that occurred from the fifteenth century into at least a century after. Unfortunately, no native texts survive detailing the mythology of the Baltic peoples during the pagan period, and later Christian texts are filled with obvious romanticism - such as the pagan pope Kriwe at the temple of Romuva - designed to emphasize the threat of paganism. However, the religion can be partially reconstructed through archeological and linguistic studies as well as comparative mythology.</Text>
1280		</Row>
1281		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_S1_ROMUVA_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
1282			<Text>Three main characteristics are discernible in Baltic religion. First, it is a typical astral religion in which the personified sky and main heavenly bodies play a major role. The sun, moon, and Venus are personified and worshiped as deities - Saule, Mēness, and Auseklis, respectively - each with their own traits frequently based on natural phenomenon. The second main characteristic is the personification of happiness, luck, and fate in Laima, who assumed the role of a goddess of destiny. The third characteristic is the fertility cult. Here the primary force is the personified earth, called Mother, with all her functions and characteristics. It must be understood that the concept of a fertility cult entails a wider meaning, that of the assurance of human welfare in general. Agricultural concerns also involved Dievs and Pērkons; the sky-father and the thunder god.</Text>
1283		</Row>
1284		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_S1_ROMUVA_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
1285			<Text>Baltic religion, typologically, is an agricultural religion. The farmer's gods are also farmers, though they live in great glory on their farmsteads on the sky mountain, from which they descend to help their lesser image. The religion does not recognize contemplation or mysticism but rather exhibits a healthy rationalism. Just as the gods are part of the cosmic order and are responsible for its maintenance, so humans obey it and become part of the divine rhythm of life set by the gods. In this way, humans cross the boundary that otherwise separates them from the world of the gods.</Text>
1286		</Row>
1287		<!-- -->
1288		<!-- -->
1289		<Row Tag="LOC_RELIGION_OENDA" Language="zh_Hans_CN">
1290			<Text>奥伦达教</Text>
1291		</Row>
1292		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_OENDA_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
1293			<Text>Traditional Iroquois religion was characterized by a dualistic belief in an all-powerful creator known as Hawenneyu, the Great Spirit, and his evil twin brother Hanegoategeh. The Iroquois believed in the constant superintending care of Hawenneyu, yet knowledge of him was beyond human understanding. Interaction with Hawenneyu was largely accomplished through "honochenokeh"; intermediary lesser spirits which presided over individual objects or powers. Nature itself was also understood to be animated with "orenda"; a pervasive motive force inherent in people and the environment.</Text>
1294		</Row>
1295		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_OENDA_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
1296			<Text>Ritual ceremonies practiced by the Iroquois were systematic, occurring in accordance to certain seasonal periods throughout the year. Festivals were led by "honundenont" (keepers of the faith) and most commonly occurred during important agricultural periods. Worship and thanks were given to Hawenneyu for protection and survival. Extent creation myths often involve the interplay between Hawenneyu and Hanegoategeh, as well as Atahensic; the Sky Woman. Atahensic is said to have fallen from the sky onto the back of a great turtle. She ordered the spirits of the water to raise the earth before dying in childbirth. Yet, her body fertilized the new earth allowing her children to grow many things. Hawenneyu, alternatively understood to be Atahensic's husband or son, planted maize in Atahensic's body as a gift to mankind.</Text>
1297		</Row>
1298		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_OENDA_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
1299			<Text>Characteristic of many Native American tribes in the American North East is the prevalence of medicine societies. The False Face Society is a traditional medicine society of the Iroquois similar but distinct from the Midewiwin of the Ojibwe. It is particularly known for its traditional wooden masks. Today, most Iroquois practice a form of Christianity. The Longhouse Religion was founded in 1799 by Chief Handsome Lake. While it has similarities to the Quaker in practice, this new Seneca religion has elements from both Christianity and traditional beliefs.</Text>
1300		</Row>
1301		<!-- -->
1302		<!-- -->
1303		<Row Tag="LOC_RELIGION_SNTERIA" Language="zh_Hans_CN">
1304			<Text>萨泰里阿教</Text>
1305		</Row>
1306		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_SNTERIA_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
1307			<Text>Santería is the most common name given to a syncretic religious tradition of African origin that was developed in Cuba and then spread throughout Latin America and the United States. It is distinct from other diasporic traditions such as Voodoo, which developed from Fon theology and French Catholicism, and Palo; an offshoot of Bakongo theology. Candomblé is similarly descended from the Yoruba theologies of Nigeria, but developed alongside Brazilian indigenous traditions as opposed to that of the Caribbean.</Text>
1308		</Row>
1309		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_SNTERIA_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
1310			<Text>As a belief system, Santería merges aspects of Yoruba religion brought to the New World by enslaved peoples along with Spanish Catholicism and the religions of the indigenous peoples of the Americas. The Yoruba carried with them various religious customs including a trance and divination system for communicating with their ancestors and deities, animal sacrifice, and sacred drumming and dance. The need to preserve their traditions and belief systems in a hostile cultural environment prompted those enslaved in Cuba, starting from as early as 1515, to merge their customs with aspects of Roman Catholicism. Notably, the Yoruba syncretized the orisha spirits of their native faith with the Catholic saints.</Text>
1311		</Row>
1312		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_SNTERIA_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
1313			<Text>Santería does not use a central creed for its religious practices; though it is understood in terms of its rituals and ceremonies. Practitioners develop a personal relationship with the orisha through prayer, divination, and possession. Rituals are usually conducted in the homes of the initiated, often on locally constructed "igbodu" (altars) to the individual orishas.</Text>
1314		</Row>
1315		<!-- -->
1316		<!--	-->
1317		<!-- -->
1318		<Row Tag="LOC_RELIGION_POHAKANTENNA" Language="zh_Hans_CN">
1319			<Text>努米克宗教</Text>
1320		</Row>
1321		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_POHAKANTENNA_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
1322			<Text>The religion of the Numic peoples of the Great Basin recognizes the central importance of power and energy. This central vivifying force is known as "poha" and pervades all living things. As water is the most vitally important component of living in the Basin, poha and water are closely linked.</Text>
1323		</Row>
1324		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_POHAKANTENNA_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
1325			<Text>Poha is not understood to be static; it is dynamic and kinetic, underlying all aspects of the universe. As singing and dancing involve rhythmic movement, both play a central role in controlling the flow of poha. Large formal gatherings, such as the dancing circle, serve to concentrate poha in an area. Poha is also conferred by a spirit through a recurrent dream or vision. The individual can then use the power to benefit others - becoming a "pohakanten" (medicine-man) - or for personal reasons; becoming a "dizipoha" (witch). Power in and of itself is merely a gift to man by one of the immortals, usually the ideal of an animal species, which has existed since the Timeless Age.</Text>
1326		</Row>
1327		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_POHAKANTENNA_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
1328			<Text>The Timeless Age is characterized by sameness and night. It is during this period that Old Ocean Woman created humanity and the land. The center of the primal world was likely originally associated with Charleston Peak just west of Las Vegas. Mountains, as a source of rivers and streams, form a web or network of power across the landscape. Likewise, the source of poha can be traced to the memory of Old Ocean Woman, for whom past, present, and future are all the same. Poha permeates the universe and tends to concentrate around the activities of life (old campsites, graves, trails) forming memory lines across the Great Basin.</Text>
1329		</Row>
1330		<!-- -->
1331		<!-- -->
1332		<Row Tag="LOC_RELIGION_MHOMA" Language="zh_Hans_CN">
1333			<Text>卡卢萨宗教</Text>
1334		</Row>
1335		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_MHOMA_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
1336			<Text>Under the Calusa there was a standardized ritual cult (distinct from the Southern Cult) that was likely widely shared throughout southern Florida. Notably, the Calusa chief was understood as possessing special and traditional religious knowledge and held council with a developed priestly caste. However, it is difficult to distinguish the degree to which state level worship also reflected traditional practice at the social bottom.</Text>
1337		</Row>
1338		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_MHOMA_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
1339			<Text>The Calusa had three deities reflective of their social hierarchy. Their top deity represented the natural order; the second highest was related to political order; and the lowest was associated with war (suggesting that war served the purpose of creating order). Likewise, each person was believed to have three souls. At death one soul would remain with the body while the other two would flow into the life of an animal or fish. This cycle would continue, with souls moving to smaller and smaller bodies, until they eventually reached nothingness.</Text>
1340		</Row>
1341		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_MHOMA_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
1342			<Text>Human sacrifice was performed but that practice seems to be closely associated with the political function of the chief rather than an inherent aspect of folk religion. Burial mounds, ossuaries, and charnel houses were kept separate from the town, and ceremonial mounds were guarded and decorated with figures to appease or represent the dead buried there. The temple mounds, called "mahoma" in Calusa, measured up to thirty feet and were often topped with buildings of wood and thatch. These temples kept painted animal masks which were worn on ceremonial occasions. Historical accounts also mention large religious processions and an autumn ceremony with ritual dancing.</Text>
1343		</Row>
1344		<!-- -->
1345		<!-- -->
1346		<Row Tag="LOC_RELIGION_I4_AHMADI" Language="zh_Hans_CN">
1347			<Text>艾哈迈迪</Text>
1348		</Row>
1349		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_I4_AHMADI_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
1350			<Text>The Ahmadi community is an Islamic religious movement founded in Qadian, India, in AD 1889. It originated with the life and teachings of Mirza Ghulam Ahmad, who claimed to be the "mahdi" (a figure expected by Muslims at the end of the world), as well as the Christian Messiah, an incarnation of the Hindu god Krishna, and a "buruz" (reappearance) of Muhammad. Ahmad was to bring about, by peaceful means, the final triumph of Islam and herald the eschaton as predicted in Islamic scriptures as well as the traditions of various world religions.</Text>
1351		</Row>
1352		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_I4_AHMADI_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
1353			<Text>Ahmadi thought emphasizes the belief that Islam is the final dispensation for humanity as revealed to Muhammad and the necessity of restoring to it its true essence and pristine form, which had been lost through the centuries. Ahmadis believe that Ahmad appeared in the likeness of Jesus to end religious wars, condemn bloodshed, and reinstitute morality, justice, and peace. They believe that upon divine guidance he divested Islam of fanatical and innovative beliefs and practices by championing what is, in their view, Islam's true and essential teachings as practiced by Muhammad and the early Islamic community. Thus, Ahmadis view themselves as leading the revival and peaceful propagation of Islam.</Text>
1354		</Row>
1355		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_I4_AHMADI_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
1356			<Text>The population is almost entirely contained in a single, highly organized and united movement (with the exception of a small Lahore based community which branched off in its early history). Since the movement's birth, the Ahmadis have faced persecution from the orthodox Muslim community who view many of their beliefs as heretical.</Text>
1357		</Row>
1358		<!-- -->
1359		<!-- -->
1360		<Row Tag="LOC_RELIGION_FAT_ROOG" Language="zh_Hans_CN">
1361			<Text>塞内加尔信仰</Text>
1362		</Row>
1363		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_FAT_ROOG_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
1364			<Text>Traditional Serer religion represents the original religious beliefs, practices, and teachings of the Serer people of Senegal in western Africa. The Serer people believed in a universal supreme deity called Roog as well as lesser "pangol" (ancestral and nature spirits).</Text>
1365		</Row>
1366		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_FAT_ROOG_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
1367			<Text>The "xérém" (village shrine) was the nucleus of communal identity before colonization. It represented the intersection of nature, the spirit realm, and humanity; symbolically bridging the gap between civilized space and the wild earth and bringing the power of the spirits into the inhabited village. This communion was also profoundly local as pacts were made between spirits and specific human communities. On a larger scale, a federation of villages could be called together for collective ceremonies in moments of crisis.</Text>
1368		</Row>
1369		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_FAT_ROOG_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
1370			<Text>Ceremonies that took place in the xérém dealt with matters of health and fertility, the divination of the rainy season, as well as the settlement of disputes between villagers. Political matters were also often discussed. Rain making rituals were presided over by ritual specialists known as "saltigi" and directed toward Roog, who controlled the heavens. Rituals that divined the rainy season were preceded by a ritual hunt and sacrifice in order to re-purify the earth. </Text>
1371		</Row>
1372		<!-- -->
1373		<!-- -->
1374		<Row Tag="LOC_RELIGION_A2_CHIMINIGAGUA" Language="zh_Hans_CN">
1375			<Text>奇米尼加瓜</Text>
1376		</Row>
1377		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_A2_CHIMINIGAGUA_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
1378			<Text>Similar to the religious systems of Mesoamerica and the Andes, Muisca belief placed special emphasis on the adoration of the sun. In Muisca cosmology, Chiminigagua, the supreme diety, was equated with light. Myth recounts how, in the beginning, darkness and silence reigned over a sterile world. Light existed only as the omniscient Chiminigagua within an impenetrable shell of clay. On the occasion of the first dawn, the god broke the shell and illuminated all that had previously been chaos. Complementing this dawn-creation myth is the legend of Bachue, fertile mother and matrilineal deity, who emerged from the waters to give birth to the people of the Muisca nation.</Text>
1379		</Row>
1380		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_A2_CHIMINIGAGUA_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
1381			<Text>Muisca gods were worshiped at natural locations, especially mountains and areas of water such as lakes, rivers, and waterfalls. However, the most important location of worship was a temple dedicated to the sun in Sugamuxi. In honor of the sun, young boys known as "moxas" were procured from alien territories and reared in the temple as priests. Believed capable of conversing with the sun in song, these youths were considered sacred and would be sacrificed in early puberty.</Text>
1382		</Row>
1383		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_A2_CHIMINIGAGUA_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
1384			<Text>Perhaps the most enduring element of Muisca religious practice is the legend of El Dorado. El Dorado ("the gilded one") was originally a Spanish term referring to the Muisca "zipa" (chief). As part of an initiation rite, the zipa would cover himself with gold dust and offer himself - along with gold craftwork - to the goddess of Lake Guatavita. This tradition was well-known outside the Muisca Confederation; even as far as the Caribbean Sea. The legends surrounding El Dorado changed over time, as it went from being a man, to a city, to a kingdom, and then finally an empire.</Text>
1385		</Row>
1386		<!-- -->
1387		<!-- -->
1388		<Row Tag="LOC_RELIGION_AITO" Language="zh_Hans_CN">
1389			<Text>安尼托</Text>
1390		</Row>
1391		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_AITO_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
1392			<Text>Anito is one of a few collective names for the pre-Hispanic belief system of the Philippines. Historically, "anito" refers to ancestral spirits and can be contrasted to the "diwatas" (nature spirits). However, modern folk terminology often conflates the two terms and they are now used with a degree of interchangeability; with anito retaining prevalence in the north and diwatas in the south of the Philippines.</Text>
1393		</Row>
1394		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_AITO_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
1395			<Text>The religion can perhaps best be described as a form of animism; the belief that objects, places, and creatures all possess a distinct spiritual essence. Worship, however, was also focused toward specific deities, such as Bathala the creator god of the Tagalog, or ancestral spirits of the house or clan. A variety of religious specialists existed, most notably the "babaylan" who functioned as mediums, spiritual leaders, and historians who guided the traditional life of the community. Babaylan were supplemented by "mananambal" and "albularyo" who functioned as folk healers.</Text>
1396		</Row>
1397		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_AITO_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
1398			<Text>Anito shows strong influence of early contact with the Hindu faiths found throughout Southeast Asia, and, in fact, the term diwatas is a linguistic cognate with the devas of Hindu religion. Today, the Philippines is mostly Catholic and only a handful of indigenous tribes continue to practice the old traditions. However, a strong syncretic tradition of folk Christianity incorporating indigenous belief survives throughout the islands.</Text>
1399		</Row>
1400		<!-- -->
1401		<!-- -->
1402		<Row Tag="LOC_RELIGION_MWARI" Language="zh_Hans_CN">
1403			<Text>姆瓦里崇拜</Text>
1404		</Row>
1405		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_MWARI_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
1406			<Text>Worship of the god Mwari first established itself at Great Zimbabwe in Masvingo before its transfer to Matonjeni in the Matopo Hills. It likely originated as a rain cult to stave off drought. As drought is considered one of the greatest "shangwa" (disasters), Mwari quickly rose to prominence and superseded other gods such as Midzimu and Mhondoro, who were concerned with familial and territorial matters, respectively. Traditions of monotheism among migrating Bantu groups, Islamic traders, and, later, Christian missionaries, would further centralize worship and elevate Mwari to the position of supreme being.</Text>
1407		</Row>
1408		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_MWARI_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
1409			<Text>In modern Shona religion, Mwari is seen as the creator and sustainer of the universe. He is believed to be active in the everyday lives of people and communicate through the "vadzimu" (ancestors) who protect their descendants and constitute an invisible community around the living. In contrast to the vadzimu, the "ngozi" represent individuals who were wronged or neglected in life and cause misfortune for the community.</Text>
1410		</Row>
1411		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_MWARI_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
1412			<Text>Spirit mediums who can intercede between the community and their ancestors make up the most important religious caste of Shona society. These individuals are understood to be able to enter into a trance where they become susceptible to possession. Once possessed, a medium can divine and heal by the power of the sprit that controls them.</Text>
1413		</Row>
1414		<!-- -->
1415		<!--	-->
1416		<!-- -->
1417		<!--	-->
1418		<Row Tag="LOC_RELIGION_9M_CUSTOM_1" Language="zh_Hans_CN">
1419			<Text>自定义宗教</Text>
1420		</Row>
1421		<Row Tag="LOC_RELIGION_9N_CUSTOM_2" Language="zh_Hans_CN">
1422			<Text>自定义宗教</Text>
1423		</Row>
1424		<Row Tag="LOC_RELIGION_9O_CUSTOM_3" Language="zh_Hans_CN">
1425			<Text>自定义宗教</Text>
1426		</Row>
1427		<Row Tag="LOC_RELIGION_9P_CUSTOM_4" Language="zh_Hans_CN">
1428			<Text>自定义宗教</Text>
1429		</Row>
1430		<Row Tag="LOC_RELIGION_9Q_CUSTOM_5" Language="zh_Hans_CN">
1431			<Text>自定义宗教</Text>
1432		</Row>
1433		<Row Tag="LOC_RELIGION_9R_CUSTOM_6" Language="zh_Hans_CN">
1434			<Text>自定义宗教</Text>
1435		</Row>
1436		<Row Tag="LOC_RELIGION_9S_CUSTOM_7" Language="zh_Hans_CN">
1437			<Text>自定义宗教</Text>
1438		</Row>
1439		<Row Tag="LOC_RELIGION_9T_CUSTOM_8" Language="zh_Hans_CN">
1440			<Text>自定义宗教</Text>
1441		</Row>
1442		<Row Tag="LOC_RELIGION_9U_CUSTOM_9" Language="zh_Hans_CN">
1443			<Text>自定义宗教</Text>
1444		</Row>
1445		<Row Tag="LOC_RELIGION_9V_CUSTOM_10" Language="zh_Hans_CN">
1446			<Text>自定义宗教</Text>
1447		</Row>
1448		<Row Tag="LOC_RELIGION_9W_CUSTOM_11" Language="zh_Hans_CN">
1449			<Text>自定义宗教</Text>
1450		</Row>
1451		<Row Tag="LOC_RELIGION_9X_CUSTOM_12" Language="zh_Hans_CN">
1452			<Text>自定义宗教</Text>
1453		</Row>
1454		<!-- -->
1455		<Row Tag="LOC_RELIGION_E0_PESEDJET" Language="zh_Hans_CN">
1456			<Text>自定义宗教</Text>
1457		</Row>
1458		<!--
1459		<Row Tag="LOC_RELIGION_E0_PESEDJET" Language="zh_Hans_CN">
1460			<Text>Pesedjet</Text>
1461		</Row>
1462		-->
1463		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_E0_PESEDJET_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
1464			<Text>Ancient Egyptian religion was a complex system of polytheistic beliefs and rituals which formed an integral part of Egyptian society. It centered on the Egyptians' interaction with many deities who were believed to be present in, and in control of, the forces and elements of nature, and daily practice consisted of efforts to provide for the gods and gain their favor. Formal religious practice centered on the pharaoh, the king of Egypt. Although he was human, the pharaoh was also believed to be descended from the gods. He acted as the intermediary between his people and the gods and was obligated to sustain the gods through ritual offerings so that they could maintain order in the universe. The Egyptian state dedicated enormous resources to these rituals and to the construction of elaborate temple complexes.</Text>
1465		</Row>
1466		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_E0_PESEDJET_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
1467			<Text>Like many ancient religions, various cults held differing importance on a city by city basis. The Egyptians referred to a group of gods worshipped within a cult as a "Pesedjet". There were many Pesedjets, but overtime the Great Pesedjet emerged in Heliopolis centered on the gods Atum, Shu, Tefnut, Geb, Nut, Osiris, Isis, Set, and Nephthys. The Greeks referred to this grouping of nine divinities as the "Ennead".</Text>
1468		</Row>
1469		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_E0_PESEDJET_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
1470			<Text>The Great Pesedjet first appeared when the cult of the sun god Ra, which had gained supreme ascendency during the 5th dynasty, declined during the 6th dynasty. After propagation of the Great Pesedjet, the cult of Ra identified with Atum saw a great resurgence until being superseded by the worship of Horus and the identification of the two as Ra-Harakhty. Egyptologists have traditionally theorized that the priesthood of Heliopolis established the Great Pesedjet in order to stress the preeminence of the sun-god above other deities. The Great Pesedjet thrived from the Old Kingdom until its decline under the Ptolemaic Dynasty.</Text>
1471		</Row>
1472		<!-- -->
1473		<Row Tag="LOC_RELIGION_9A_BUDDHISM" Language="zh_Hans_CN">
1474			<Text>Theravada</Text>
1475		</Row>
1476		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_9A_BUDDHISM_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
1477			<Text>Theravada ("Way of the Elders") is one of the two main existing branches of Buddhism. It can be understood as the more conservative tradition of Buddhism, focusing primarily on meditation and study, and is likely closer to early Buddhism than the other existing Buddhist traditions. Theravada is the dominant form of Buddhism in Southeast Asia and Sri Lanka.</Text>
1478		</Row>
1479		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_9A_BUDDHISM_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
1480			<Text>Theravada doctrine is founded on the distinction between "samsara" (the cycle of rebirth) and "nirvana". The ultimate goal of Theravada is to escape samsara and enter nirvana. This is accomplished by achieving the Theravada ideal of the "arhat"; a perfected saint who attains enlightenment as a result of his own efforts. This can be achieved through meditation and insight or through the study of Buddhist canon and scripture. The role of the layman and monk are clearly differentiated by Theravadins, who do not consider it possible to attain enlightenment while one is living the life of a layman. However, laypeople actively participate in the religion by providing material support to the monks (which produces positive karma), meditating, and following the basic ethical principles of the Buddha's teachings.</Text>
1481		</Row>
1482		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_9A_BUDDHISM_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
1483			<Text>Theravadins profoundly revere the historical Buddha as a perfected master but do not pay homage to the numerous buddhas and bodhisattvas that are worshiped in Mahayana.</Text>
1484		</Row>
1485		<!-- -->
1486		<Row Tag="LOC_RELIGION_9B_CATHOLICISM" Language="zh_Hans_CN">
1487			<Text>罗马天主教</Text>
1488		</Row>
1489		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_9B_CATHOLICISM_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
1490			<Text>Roman Catholicism refers to the theology and doctrine of the Christian church under the auspices of the Holy See, the papacy based in Rome. According to ecclesiastical scholars, Catholicism is distinguished from other branches of Christianity by its commitment to the church's traditions, to the sacraments, and its priesthood as interpreters of the Bible.</Text>
1491		</Row>
1492		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_9B_CATHOLICISM_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
1493			<Text>The earliest known use of the term “Catholic Church” is by Ignatius of Antioch around 107 AD. The early church was organized based on the rule of three patriarchs, those of Rome, Alexandria and Antioch – to which were later added the patriarchs of Constantinople and Jerusalem. But too many patriarchs tend to muddy the holy waters.</Text>
1494		</Row>
1495		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_9B_CATHOLICISM_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
1496			<Text>Soon, the patriarch of Rome claimed special authority based on the connection between St. Peter and that city. For 1000 years, Roman Catholicism dominated Europe, until the Great Schism of 1054 AD that gave rise to Eastern Orthodoxy. Some 500 years later another major division in Christianity occurred with the Protestant Reformation, which saw many in Europe reject the teachings and practices of Catholicism in favor of more personal expressions of belief.</Text>
1497		</Row>
1498		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_9B_CATHOLICISM_CHAPTER_HISTORY_PARA_4" Language="zh_Hans_CN">
1499			<Text>Presently, the Roman Catholic Church considers those not in communion with the Vatican to be “non-Catholics” but tolerates differing interpretations of the Bible. A bit of a shift from the days when it burned heretics and most everyone else who differed from the Catholic dogma.</Text>
1500		</Row>
1501		<!-- -->
1502		<Row Tag="LOC_RELIGION_9C_CONFUCIANISM" Language="zh_Hans_CN">
1503			<Text>儒家思想</Text>
1504		</Row>
1505		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_9C_CONFUCIANISM_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
1506			<Text>Confucianism is a faith based on the teachings of the Chinese philosopher Confucius (551-479 BC). Originally introduced as an ethical and social philosophy for the privileged elite, Confucianism has grown to a following of several million in the present day, mainly concentrated in the regions of East Asia.</Text>
1507		</Row>
1508		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_9C_CONFUCIANISM_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
1509			<Text>During his life, Confucius sought to instill a strong belief in personal morality, social responsibility, and family loyalty, as each person served their “proper” role in society. He set his musings down in the so-called Five Classics. As a humanist philosophy, Confucianism focuses on the ability of every human being to learn, grow, and improve through “ethical” behavior and consideration for others.</Text>
1510		</Row>
1511		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_9C_CONFUCIANISM_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
1512			<Text>Following Confucius' death, his teachings spread for nearly 200 years until attempts at suppressing the philosophy were undertaken in earnest by the Qin Dynasty. The Qin rulers believed that Confucianism was a direct threat to their authority, and, as a result, they had most Confucian books burned, including many of Confucius' original writings. Temples were destroyed across the country, and a few stubborn followers of Confucianism buried alive.</Text>
1513		</Row>
1514		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_9C_CONFUCIANISM_CHAPTER_HISTORY_PARA_4" Language="zh_Hans_CN">
1515			<Text>Despite these attempts to wipe out the Confucian belief system, a hidden store of Confucian manuscripts was later discovered in the walls of a scholar's home, and the religion found new life after the fall of the Qin. In the present-day, the works of Confucianism are studied by folk throughout the world. Although they approach Confucianism as more a philosophy than a religion.</Text>
1516		</Row>
1517		<!-- -->
1518		<Row Tag="LOC_RELIGION_9D_HINDUISM" Language="zh_Hans_CN">
1519			<Text>印度自由宗派</Text>
1520		</Row>
1521		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_9D_HINDUISM_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
1522			<Text>Smartism is the youngest of the major Hindu denominations, properly tracing itself to Adi Shankara in the eighth century AD. Smriti texts, however, date much earlier; between ca. 200 BC - AD 100. Because the tradition reveres all the major Hindu gods, Smartism is not as overtly sectarian as either Vashnavism or Shaivism. Nonetheless, it is still an orthodox tradition which follows very strict rules and regulations.</Text>
1523		</Row>
1524		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_9D_HINDUISM_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
1525			<Text>Smartism is based on the recognition that Brahman is the highest principle in the universe and pervades all existence. Generally, Smartas worship Brahman in one of six forms: Ganesha, Shiva, Shakti, Vishnu, Surya, or Skanda. They follow a philosophical, meditative path emphasizing man's oneness with God through understanding. Smartism can perhaps best be explained as a form of panentheistic monotheism or panentheistic monism. The choice of the nature of God is up to the individual worshiper, as different manifestations of God are held to be equivalent.</Text>
1526		</Row>
1527		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_9D_HINDUISM_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
1528			<Text>The majority of members of the Smarta community follow the Advaita Vedanta philosophy of Shankara. Shankara established the non-dualist interpretation of the Upanishads as the touchstone of a revived Smarta tradition and is traditionally regarded as the greatest teacher and reformer of the movement. While many Hindus may not strictly identify themselves as Smartas, by adhering to the Advaita Vedanta as a foundation for non-sectarianism they are indirect followers. Western perceptions of Hinduism are also largely dominated by the Smarta tradition.</Text>
1529		</Row>
1530		<!-- -->
1531		<Row Tag="LOC_RELIGION_9E_ISLAM" Language="zh_Hans_CN">
1532			<Text>逊尼派</Text>
1533		</Row>
1534		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_9E_ISLAM_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
1535			<Text>Sunni Islam is the largest branch of Islam, constituting around 85% of the world's Muslim population, and sometimes considered the orthodox version of the religion. It is also the world's largest religious denomination, followed by Catholicism.</Text>
1536		</Row>
1537		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_9E_ISLAM_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
1538			<Text>Its name refers to the "sunnah"; the sayings and actions of the prophet Muhammad that are recorded in hadith. The primary hadith, "Al-Kutub Al-Sittah" (Six Books), in conjunction with the Quran, form the basis of all jurisprudence methodologies within Sunni Islam. Laws are derived from the text of the Quran and the hadith, in addition to using methods of juristic reasoning and consensus. There are a multitude of scholarly opinions in each field; however, these can be summarized as either derived from the four major schools of thought or from an expert scholar who exercises independent derivation of Islamic law. Both are considered valid as differences of opinion.</Text>
1539		</Row>
1540		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_9E_ISLAM_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
1541			<Text>The differences between Sunni and Shia Islam arose from a disagreement over the choice of Muhammad's successor and subsequently acquired broader political significance, as well as theological and juridical dimensions. Political tensions between Sunni and Shia Islam continued with varying intensity throughout Islamic history and they have been exacerbated in recent times by ethnic conflicts and the rise of Wahhabism.</Text>
1542		</Row>
1543		<!-- -->
1544		<Row Tag="LOC_RELIGION_9F_JUDAISM" Language="zh_Hans_CN">
1545			<Text>犹太教</Text>
1546		</Row>
1547		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_9F_JUDAISM_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
1548			<Text>According to Rabbinic Judaism, a patriarchal God revealed his laws and commandments to Moses on Mount Sinai while the “Chosen People” were wandering about the desert after escaping from bondage. And it all got written down in the Torah (with some parts morphing into the Christian Old Testament), which forms the foundation of the Tanakh. In point of prosaic fact, it is generally believed by scholars that Judaism first appeared some 3500 years ago, one of the earliest monotheistic religions, as an evolution of several Babylonian religions around the 6th Century BC.</Text>
1549		</Row>
1550		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_9F_JUDAISM_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
1551			<Text>Although Judaism's core doctrines have been debated by rabbis for centuries, the Jews believe they are the Chosen People, selected by God to be in covenant with him, and that God will send a messiah to bring all of the chosen back to Israel. He just hasn't arrived yet. Although the Jews have been persecuted throughout history and scattered across the world, Judaism as a religion has survived and even prospered. The Jewish ethno-religion numbers around 14 million, or roughly 0.2% of the world's population.</Text>
1552		</Row>
1553		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_9F_JUDAISM_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
1554			<Text>Despite their inherent differences, many aspects of Judaism are closely tied with both Christianity and Islam, as they are all considered "Abrahamic" religions, all descended from Abraham, the father of both Isaac (ancestor of the Israelites) and Ishmael (ancestor of Muhammed).</Text>
1555		</Row>
1556		<!-- -->
1557		<Row Tag="LOC_RELIGION_9G_ORTHODOXY" Language="zh_Hans_CN">
1558			<Text>东正教</Text>
1559		</Row>
1560		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_9G_ORTHODOXY_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
1561			<Text>The goal of the estimated 300 million Eastern Orthodox Christians is to draw nearer to God throughout their lives through theosis, a spiritual pilgrimage to become more "Christ-like" (although it's a little vague as to exactly what that entails). The earliest recorded use of the term "orthodox" in relation to Christianity was in the Codex Justinianus (c. AD 530) where it meant "conforming to the creeds of the early Church."</Text>
1562		</Row>
1563		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_9G_ORTHODOXY_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
1564			<Text>The Eastern Orthodox Church traces its roots to the Great Schism. During the ninth and tenth centuries AD the Christian church under the Patriarch of Constantinople made significant conversions among the peoples of Eastern Europe, including Kievan Rus' and the Balkans. Doctrinal issues such as the filioque split and the authority of the Pope over the Patriarch in matters religious, exacerbated by the political and economic rivalry of Rome and Constantinople, led to a falling out. The Eastern Orthodox Church holds that only it practiced the original and true faith as established by Christ and passed down by the Apostles.</Text>
1565		</Row>
1566		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_9G_ORTHODOXY_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
1567			<Text>Moreover, after the fall of Constantinople to the Ottomans in 1453, the Eastern Church became ever more isolated from Rome under the relatively tolerant rule of the Turks. Meanwhile, Eastern Orthodoxy flourished under the Russian tsars, with lots of converts among the Slavs. Although somewhat diminished by Communist rule and all that rampant secularism, Eastern Orthodoxy holds fast to the old Christian belief in sin, salvation, and the incarnation of the spirit.</Text>
1568		</Row>
1569		<!-- -->
1570		<Row Tag="LOC_RELIGION_9H_PROTESTANTISM" Language="zh_Hans_CN">
1571			<Text>路德教</Text>
1572		</Row>
1573		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_9H_PROTESTANTISM_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
1574			<Text>Lutheranism is a branch of Christianity that traces its interpretation of the religion to the teachings of Martin Luther and the sixteenth century movements that issued from his reforms. Along with Anglicanism, the Reformed and Presbyterian (Calvinist) churches, Methodism, and the Baptist churches, Lutheranism is one of the five major branches of Protestantism.</Text>
1575		</Row>
1576		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_9H_PROTESTANTISM_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
1577			<Text>Unlike the Roman Catholic Church, however, Lutheranism is not a single entity. It is organized in autonomous regional or national churches, such as the Church of Sweden or the Evangelical Lutheran Church of Mecklenburg. Globally, there are some 140 such Lutheran church bodies; 138 of these are loosely joined in the Lutheran World Federation, which was established in 1947. At the beginning of the twenty-first century, there were more than 65 million Lutherans worldwide, making Lutheranism the second largest Protestant denomination, after the Baptist churches.</Text>
1578		</Row>
1579		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_9H_PROTESTANTISM_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
1580			<Text>Theologically, Lutheranism embraces the standard affirmations of classic Protestantism: the repudiation of papal and ecclesiastical authority in favor of the Bible (sola scriptura), the rejection of five of the traditional seven sacraments affirmed by the Catholic Church, and the insistence that human reconciliation with God is effected solely by divine grace (sola gratia) - which is appropriated solely by faith (sola fide) - in contrast to the notion of a convergence of human effort and divine grace in the process of salvation.</Text>
1581		</Row>
1582		<!-- -->
1583		<Row Tag="LOC_RELIGION_9I_SHINTO" Language="zh_Hans_CN">
1584			<Text>神道教</Text>
1585		</Row>
1586		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_9I_SHINTO_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
1587			<Text>With no founding figure and no central doctrine, Shinto is the rather amorphous spiritual belief of the Japanese people based on an individual's connection to the physical world … and to Japan itself. The recorded history of Shinto dates back to the two great works written by O no Yasumaro at the behest of the Empress Gemmei: the Kojiki (c. 712 AD) and the Nihon Shoki (c. 720 AD). Based on oral traditions, the first establishes the imperial family as the soul of Japanese culture, while the second focuses on the “correctness” of the social hierarchy and orderly living.</Text>
1588		</Row>
1589		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_9I_SHINTO_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
1590			<Text>One of the central aspects of Shintoism is the worship of spirits, known as Kami, who are acknowledged through the visiting of shrines. Although the Kami are not considered gods, they are spirits or entities with close ties to humans, and they can have a beneficial effect on the course of one's existence. However, Shinto is not focused on the belief in Kami, but on the ritual of devotion itself. By paying respects to the Kami at shrines, one is showing interest and as such the Kami may bring positive benefits.</Text>
1591		</Row>
1592		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_9I_SHINTO_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
1593			<Text>Although Shinto has been central to Japanese life for centuries, with over 100 million adherents found in Japan today, Shinto is not a religion in the traditional sense, but an ingrained faith unique to the Japanese people.</Text>
1594		</Row>
1595		<!-- -->
1596		<Row Tag="LOC_RELIGION_9J_SIKHISM" Language="zh_Hans_CN">
1597			<Text>锡克教</Text>
1598		</Row>
1599		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_9J_SIKHISM_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
1600			<Text>Founded in the 15th Century AD by the Guru Nanak Dev, Sikhism has grown through the efforts of successive Sikh gurus who espoused the virtues of peace, equality, and selfless service. Sikhism currently has over 20 million followers, based primarily in the Punjab region of India. The Sikhs believe in only one god, who has no physical form, but every Sikh has the ability to speak to God, and all are equal in God's eyes – a very egalitarian faith.</Text>
1601		</Row>
1602		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_9J_SIKHISM_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
1603			<Text>Sikhs are known for their generosity towards others, as one of the primary tenets of their religion is the idea that all people are created equal, regardless of religion, race, or sex. In differing from other major religions, Sikhism supports that belief that acts of good in service to others are more important than any form of ritual.</Text>
1604		</Row>
1605		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_9J_SIKHISM_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
1606			<Text>Sikhs are also bound to defend against injustices, supporting all who are oppressed, as truth and peace should prevail above all else. The Sikhs believe that to attain salvation, every Sikh must practice disciplined meditation, as only through personal observance and focus on God can salvation be reached. Thus, there are a number of restrictions placed on the followers of the Sikh faith, including the requirement that they not cut their hair, not consume any intoxicating substances, and notably, not perform any ritual, superstition or pilgrimage.</Text>
1607		</Row>
1608		<!-- -->
1609		<Row Tag="LOC_RELIGION_9K_TAOISM" Language="zh_Hans_CN">
1610			<Text>道教</Text>
1611		</Row>
1612		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_9K_TAOISM_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
1613			<Text>Taoism is a unique religion, founded on the basis of the ancient beliefs and philosophies of the Chinese kingdoms of the 2nd Century AD. Although not attributed directly to a single founding figure like most faiths, Taoism grew based on the writings of the philosopher Lao-Tsu, who wrote the Tao Te Ching in the 4th Century BC. Zhang Daoling, the first “Celestial Master,” founded the first school of Tao based on the works of Lao-Tsu. Others followed.</Text>
1614		</Row>
1615		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_9K_TAOISM_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
1616			<Text>Unlike most modern religions, Taoism is not dependent on the existence of some mythical, all-powerful, anthropomorphic “god.” Rather, it is a philosophical approach to life. One of the religion's best known precepts, Yin and Yang, represent the world filled with complimentary forces in harmony and balance, a common example being light and dark. Followers of Taoism are encouraged to exercise humility, kindness, and compassion in their daily lives in order to maintain this balance in the world.</Text>
1617		</Row>
1618		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_9K_TAOISM_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
1619			<Text>Throughout its history, Taoism has had many sects and branches split from the original school, as other elements of Chinese tradition crept into the philosophy. Magic, alchemy, and other mystical forces have all been included in some forms of Taoist thought since its early days. Although estimates of the total number of followers vary widely, it is believed that there are still several million “true” believers in China and the surrounding regions today.</Text>
1620		</Row>
1621		<!-- -->
1622		<Row Tag="LOC_RELIGION_9L_ZOROASTRIANISM" Language="zh_Hans_CN">
1623			<Text>琐罗亚斯德教</Text>
1624		</Row>
1625		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_9L_ZOROASTRIANISM_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
1626			<Text>Zoroastrianism, an ancient faith based on the teachings of the prophet Zoroaster, is believed to have been founded some 3500 years ago in the region around Persia. Once one of the largest religions in the world, Zoroastrian is only followed today by an estimated 200 thousand adherents, living primarily in India, Pakistan, and Iran. In general, it has been marginalized and overshadowed by Islam since the decline of the Sassanid Empire after the 7th Century AD.</Text>
1627		</Row>
1628		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_9L_ZOROASTRIANISM_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
1629			<Text>Zoroastrianism is considered by some to be the oldest monotheistic religion in the world, although this is a point of contention among scholars. Zoroastrian beliefs are centered on the creator god Ahura Mazda, who is the focal point of all Zoroastrian tradition and worship. It is said that Ahura Mazda revealed his wisdom to Zoroaster, who then wandered about to spread the teachings across the region. The sacred texts of Zoroastrianism, known collectively as the Avesta, contain hymns said to have been written by Zoroaster himself.</Text>
1630		</Row>
1631		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_9L_ZOROASTRIANISM_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
1632			<Text>As with most religions, Zoroastrianism outlines the ways in which humans can supposedly live in harmony, in this case through “good thoughts and good actions.” Zoroastrians are often mischaracterized as fire worshippers, in part because of the prevalence of fire as a symbol in Zoroastrian rituals. In Zoroastrianism, fire represents the light of Ahura Mazda and believers will pray in the direction of the light, rather than to the fire itself.</Text>
1633		</Row>
1634		<!-- -->
1635		<Row Tag="LOC_RELIGION_AYNI" Language="zh_Hans_CN">
1636			<Text>艾尼</Text>
1637		</Row>
1638		<!-- -->
1639		<Row Tag="LOC_RELIGION_C0_CATHOLICISM" Language="zh_Hans_CN">
1640			<Text>自定义宗教</Text>
1641		</Row>
1642		<Row Tag="LOC_RELIGION_Q6" Language="zh_Hans_CN">
1643			<Text>自定义宗教</Text>
1644		</Row>
1645		<Row Tag="LOC_RELIGION_V1_VOODOO" Language="zh_Hans_CN">
1646			<Text>伏都教</Text>
1647		</Row>
1648		<Row Tag="LOC_RELIGION_MAZDAISM" Language="zh_Hans_CN">
1649			<Text>拜火教</Text>
1650		</Row>
1651		<!-- -->
1652		<Row Tag="LOC_RELIGION_P6_ANABAPTISM" Language="zh_Hans_CN">
1653			<Text>再洗礼派</Text>
1654		</Row>
1655		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_P6_ANABAPTISM_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
1656			<Text>Anabaptism is a Christian movement which traces its origins to the Radical Reformation. The movement is generally seen as an offshoot of Protestantism, although this view has been challenged by some Anabaptists. Approximately four million Anabaptists live in the world today with adherents scattered across all inhabited continents. However, there are large cultural differences between assimilated Anabaptists, who do not differ much from evangelical or mainline Protestants, and traditional groups like the Amish or the Hutterites.</Text>
1657		</Row>
1658		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_P6_ANABAPTISM_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
1659			<Text>Anabaptists are Christians who believe that baptism is valid only when the candidate confesses his or her faith in Christ and wants to be baptized. This believer's baptism is opposed to the baptism of infants, who are not able to make a conscious decision to be baptized. The Amish, Hutterites, and Mennonites are direct descendants of the early Anabaptist movement, while the Schwarzenau Brethren and the Apostolic Christian Church are considered later developments among the Anabaptists. Other Christian groups with different roots also practice believer's baptism, such as Baptists, but these groups are not seen as Anabaptist.</Text>
1660		</Row>
1661		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_P6_ANABAPTISM_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
1662			<Text>Anabaptists were heavily persecuted starting in the sixteenth century by both Magisterial Protestants and Roman Catholics - largely because their interpretation of scripture put them at odds with official church interpretations and government. Most Anabaptists also adhere to a literal interpretation of the Sermon on the Mount which precludes taking oaths, participating in military actions, and participating in civil government.</Text>
1663		</Row>
1664		<!-- -->
1665		<Row Tag="LOC_RELIGION_P7_QUAKER" Language="zh_Hans_CN">
1666			<Text>基督教公谊会</Text>
1667		</Row>
1668		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_P7_QUAKER_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
1669			<Text>The Religious Society of Friends, more conventionally known as the Quakers, is a Christian group that arose in mid-seventeenth century England, dedicated to living in accordance with a direct inward apprehension of God, without creeds, clergy, or other ecclesiastical forms. Quakers base their message on the religious belief that Christ has come to teach his people himself, stressing the importance of a direct relationship with God through Jesus Christ, and a direct religious belief in the universal priesthood of all believers. They emphasize a personal and direct experience of Christ, acquired through both action and the reading and studying of the Bible. Quakers focus their private life on developing behavior and speech reflecting emotional purity and the light of God.</Text>
1670		</Row>
1671		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_P7_QUAKER_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
1672			<Text>Congregational governance and decision making is conducted at a 'meeting for worship'. In a meeting, each member is expected to listen to God, and, if led by Him, stand up and contribute. In some business meetings, Quakers wait for the clerk to acknowledge them before speaking. Direct replies to someone's contribution are not permitted, with an aim of seeking truth rather than of debating. A decision is reached when the meeting, as a whole, feels that the way forward has been discerned. Quakers consider this to be a form of worship and they seek to understand God's will for the religious community via the actions of the Holy Spirit within the meeting.</Text>
1673		</Row>
1674		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_P7_QUAKER_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
1675			<Text>The different movements that make up the Religious Society of Friends largely avoid creeds and hierarchical structures. In 2005, there were about 359,000 adult Quakers worldwide.</Text>
1676		</Row>
1677		<!-- -->
1678		<Row Tag="LOC_RELIGION_S0_RODNOVERY" Language="zh_Hans_CN">
1679			<Text>自定义宗教</Text>
1680		</Row>
1681		<!--
1682		<Row Tag="LOC_RELIGION_S0_RODNOVERY" Language="zh_Hans_CN">
1683			<Text>斯拉夫本土教</Text>
1684		</Row>
1685		-->
1686		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_S0_RODNOVERY_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
1687			<Text>There are no firsthand accounts of indigenous Slavic faith. Beliefs and traditions were likely passed down orally over the generations and then quickly forgotten following the Slavic people's rapid conversion into Christianity; Moravia in AD 863, Poland in AD 966, and Kievan Rus' in AD 988. Pagan religious practices which were not in some way adapted into Christian folk practice were probably stamped out by the 15th century.</Text>
1688		</Row>
1689		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_S0_RODNOVERY_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
1690			<Text>Slavic religion seems to be fairly local and cultic in nature, with gods and belief varying between tribes. It likely employed a cosmological system similar to other Indo-European peoples in which the cosmos is divided into three levels represented by the World Tree. Perun, the thunder god, appears to have been the major focus of cultic worship, with either the gods Rod or Svarog occupying the head position of the mythic pantheon. Perun is often associated in relation to his opposite, Veles; a sea god who embodied chaos.</Text>
1691		</Row>
1692		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_S0_RODNOVERY_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
1693			<Text>Slavic myths were cyclical, repeating every year over a series of festivities that followed the natural changes of the seasons. The Slavic year was lunar and ritual festivals occurred in line with astrological events such as the solstice. In the middle of summer, there was a festival associated with Perun (in post-Christian times transformed into a prominent festival for Saint Elijah). It was considered the holiest time of the year and likely associated with the harvest.</Text>
1694		</Row>
1695		<!-- -->
1696		<Row Tag="LOC_RELIGION_MOHISM" Language="zh_Hans_CN">
1697			<Text>墨家思想</Text>
1698		</Row>
1699		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_MOHISM_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
1700			<Text>Mohism was a school of Chinese philosophy founded by Mozi in the fifth century BC. It evolved at about the same time as Confucianism, Taoism, and Legalism and was one of the four main philosophic schools during the Spring and Autumn and Warring States periods. During that time, Mohism was seen as a major rival to the dominant Confucian ideology. Mozi taught the necessity for individual piety and submission to the will of heaven and deplored the Confucian emphasis on rites and ceremonies as a waste of government funds.</Text>
1701		</Row>
1702		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_MOHISM_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
1703			<Text>In contrast to the Confucian moral ideal of 'ren' (benevolence), which differentiated the special love for one's parents and family from the general love shown to fellow men, the Mohists advocated the practice of 'jianai' (love without distinction). The Confucians, in particular Mencius, bitterly attacked the Mohist concept of undifferentiated love because it challenged the basis of Confucian family harmony, which was in fact and theory the foundation for the social harmony of the Confucian state.</Text>
1704		</Row>
1705		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_MOHISM_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
1706			<Text>The Mohists formed a highly structured political organization aimed to realize the ideals they preached. They polemicized against elaborate funeral ceremonies and other wasteful rituals, and called for austerity in life and in governance, but did not deem spiritual sacrifices wasteful. Mohists believed in heaven as a divine force, the celestial bureaucracy and spirits which knew about the immoral acts of man and punished them, encouraging moral righteousness, and were wary of some of the more atheistic thinkers of the time.</Text>
1707		</Row>
1708		<!-- -->
1709		<Row Tag="LOC_RELIGION_T1_SHENISM" Language="zh_Hans_CN">
1710			<Text>神仙崇拜</Text>
1711		</Row>
1712		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_T1_SHENISM_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
1713			<Text>Chinese folk religion, or Shenism, is the religious tradition of the Han people, including veneration of forces of nature and ancestors, exorcism of harmful forces, and a belief in the rational order of nature which can be influenced by human beings and their rulers as well as spirits and gods. Worship is devoted to a multiplicity of gods and immortals who can be deities of phenomena, human behavior, or progenitors of lineages. By the Song Dynasty these practices had been blended with Buddhist ideas of karma and rebirth, and Taoist teachings about hierarchies of gods, to form the popular religious system which has lasted in many ways until the present day.</Text>
1714		</Row>
1715		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_T1_SHENISM_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
1716			<Text>Chinese folk religion encompasses a variety of traditions and forms. Despite this diversity, there is a common core that can be summarized as four theological, cosmological, and moral concepts: 'tian' (heaven), the transcendent source of moral meaning; 'qi', the breath or energy that animates the universe; 'jingzu', the veneration of ancestors; and 'bao ying', moral reciprocity; together with two traditional concepts of fate and meaning: 'ming yun', the personal destiny or burgeoning; and 'yuan fen', good and bad chances and potential relationships.</Text>
1717		</Row>
1718		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_T1_SHENISM_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
1719			<Text>Both the present day government of China and the imperial dynasties of the Ming and Qing tolerated village popular religious cults if they bolstered social stability but suppressed or persecuted those that they feared would undermine it. In recent times Chinese folk religion is experiencing a revival in both mainland China and Taiwan. Some forms have received official recognition as a preservation of traditional Chinese culture.</Text>
1720		</Row>
1721		<!-- -->
1722		<Row Tag="LOC_RELIGION_DATURA" Language="zh_Hans_CN">
1723			<Text>曼陀罗崇拜</Text>
1724		</Row>
1725		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_DATURA_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
1726			<Text>The cosmology of the Chumash, an indigenous people of the central and southern California coast, was thought to consist of three worlds. The central world of man, divided between the Itiashap and the 'antap, was thought to be supported by giant snakes in the cavernous lower world of C'oyinahsup and connected by mountains to the sky world of Alapay. Time was not strongly defined in Chumash narratives, and the universe was believed to have changed only very slightly in its history. One of the few significant events said to have occurred was a great flood which separated the mythical time of the first peoples from the present day. </Text>
1727		</Row>
1728		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_DATURA_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
1729			<Text>Cardinal directions were extremely significant in Chumash ritual behavior; mentioned repeatedly in descriptions of various ceremonies. The west, in particular, held strong associations with death and funerary rituals, while the north-east marked ritual observance which honored the Sun. Chumash belief reflected some ambiguity about the all-powerful and overbearing southern California Sun. It was seen as both a source of life and focus of principal rituals involving choreographed chanting and dancing and as a force of disease and drought. </Text>
1730		</Row>
1731		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_DATURA_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
1732			<Text>One notable aspect of Chumash religiosity was the ritual use of the hallucinogenic datura plant. Although its usage was ubiquitous throughout southern California, the Chumash integrated the plant into their mythology through the old woman Momoy. They relied entirely on datura in vision quests for a dream helper and regarded it as a source of priestly and supernatural power. As a medicine, they attributed to datura curative powers both physical and psychic.</Text>
1733		</Row>
1734		<!-- -->
1735		<Row Tag="LOC_RELIGION_MCHOS" Language="zh_Hans_CN">
1736			<Text>人教</Text>
1737		</Row>
1738		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_MCHOS_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
1739			<Text>Mi-chos ("Religion of Man") represents the indigenous religious tradition of Tibet which preceded the coming of Iha-chos ("Religion of the Gods"), also known as Buddhism. Sources for the religion are scant, relying on fragments of myths and rituals, divination techniques assimilated by later religions, and refutations complied by Buddhist and Tang Dynasty scholars.</Text>
1740		</Row>
1741		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_MCHOS_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
1742			<Text>The central institution of Mi-chos appears to have been a form of divine kingship. The first kings were believed to have descended from the sky down a mountain and could return the same way fully corporeal. However, the seventh king was killed which established funerary rites; the sacrifice of several animals supposed to serve the king as guides on otherworldly routes. Man was constantly faced with a choice between following the gods of the atmosphere, earth, and caves or the advice of the infernal 'klu' demons who had already caused the world to decay. Because of this decay, magical ritual and oracular priests were preoccupied with appeasing the demonic forces. However, the destruction of the world was ultimately inevitable and would lead to the start of a new cycle and the recreation of the world.</Text>
1743		</Row>
1744		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_MCHOS_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
1745			<Text>Mi-chos is often equated to Bon. However, Bon, proper, is a syncretic religious tradition which arose in the eleventh century AD through the influence of Buddhist elements on folk practice. (Likewise, Tibetan Buddhism itself also absorbed many indigenous elements). Nonetheless, it is unlikely that Mi-chos had an awareness of itself as a coherent tradition prior to the arrival of Buddhism and contact between the two religions irrevocably shaped the tradition.</Text>
1746		</Row>
1747		<!-- -->
1748		<Row Tag="LOC_RELIGION_Z1_ZURVANISM" Language="zh_Hans_CN">
1749			<Text>扎尔万派</Text>
1750		</Row>
1751		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_Z1_ZURVANISM_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
1752			<Text>Zurvanism is an extinct branch of Zoroastrianism that appeared in Persia during the Sasanian Empire; third to seventh century AD. It was opposed to orthodox Zoroastrianism, or Mazdaism, which by that period had become dualistic in doctrine. According to Zurvanism, Zurvan - the hypostasis of infinite time - was understood as the First Principle who engendered the equal but opposite twins of Ahura Mazda and Angra Mainyu. This was in contrast to the Mazdaism of the period which understood Ahura Mazda and Angra Mainyu to be primordial.</Text>
1753		</Row>
1754		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_Z1_ZURVANISM_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
1755			<Text>Although the origin and development of Zurvanism remains murky, it is generally accepted that it developed in response to a perceived inconsistency in scripture and in reaction to late Achaemenid religious reform. According to Zurvanism, if the malevolent spirit, Angra Mainyu, and the benevolent spirit, Ahura Mazda, were twins, then they must have had a parent who existed before them. The priesthood settled on Zurvan as being the only possible absolute from whom the twins could proceed.</Text>
1756		</Row>
1757		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_Z1_ZURVANISM_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
1758			<Text>Zurvan was portrayed as a transcendental and neutral god, without passion, and one for whom there was no distinction between good or evil. His worship was bound up with speculations about astrology and the world-year. However, although in its fatalism and pessimism Zurvanism was basically opposed to Mazdaism, in cult and in most doctrine it made few breaks with orthodoxy. Following the fall of the Sassanid Empire, Zoroastrianism was gradually supplanted by Islam. It seems likely that Zurvanism held significant sway during the waning years of the empire due to the degree of influence Zurvanism (but not Mazdaism) left on Shia thought.</Text>
1759		</Row>
1760		<!-- -->
1761		<Row Tag="LOC_RELIGION_NMMO" Language="zh_Hans_CN">
1762			<Text>诺莫</Text>
1763		</Row>
1764		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_NMMO_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
1765			<Text>The cosmogony of the Dogon, an indigenous people of the central plateau of West Africa, understands creation as a pronouncement of an initially unheard word whose vibration slowly determines first the essence and then the existence of all things. Their worldview is defined by a preoccupation with twinhood in which man and the universe reflect each other as an expression of perfect unity. This leads the Dogon to see every living thing as a carrier of a human word. Words hold paramount importance because they establish a connection between humans and the supreme god Amma. Pronouncing a word is analogous to giving birth.</Text>
1766		</Row>
1767		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_NMMO_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
1768			<Text>Although the Dogon recognize a supreme being and address prayers and sacrifices to him, the core set of beliefs and practices focuses on 'nommo' (ancestor worship). This is manifested through various mask cults such as the Lébé, Binou, and Mono sects. Villages are served by a spiritual leader called a 'hogon' who oversees rituals and ensures continued fertility and germination. Other religious specialists include priests and religious functionaries of the various cults, 'kumogu' (seers), 'dyodyonune' (healers), and 'dyonune' (sorcerers).</Text>
1769		</Row>
1770		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_NMMO_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
1771			<Text>The Dogon believe in a process of decay. In every individual the decay is made manifest by the 'wanzo' (disorderly femininity connected with witchcraft). The perfect human being is androgynous. The visible support of the wanzo is the foreskin and circumcision deprives the androgyne of femininity. Once lacking femininity, the male goes in search of a wife to establish community. Later in life, men undergo the 'kore' ceremony to restore their spiritual femininity, making them androgynous again and thus perfect.</Text>
1772		</Row>
1773		<!-- -->
1774		<Row Tag="LOC_RELIGION_Q4" Language="zh_Hans_CN">
1775			<Text>狐枭崇拜</Text>
1776		</Row>
1777		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_Q4_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
1778			<Text>The Poverty Point culture, named after its type site in what is today northeastern Louisiana, was one of the earliest organized cultures in North America, ca. 2200 to 700 BC. The site itself consists of nearly one million cubic yards of mounded earth in six nested, elliptical half rings, two massive bird shaped effigies, and a few conical and flat topped mounds and represents one of the largest and most complex earthwork and ceremonial sites in the Americas.</Text>
1779		</Row>
1780		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_Q4_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
1781			<Text>The culture engaged in a widespread trading network with the Poverty Point site likely serving as a religious center for the surrounding peoples. Holes discovered in the central plaza indicate that a large post was possibly erected there aligned to the solstices. Examples of similar astronomical wooden post circles have been found and reconstructed at later Mississippian cultural sites such as Cahokia. However, it is also possible the posts at Poverty Point were geometrically, rather than astronomically, aligned. As many contemporary indigenous cultures view the west as a direction of evil and death, Poverty Point's rings could have been built with their arcs against the west to keep malevolent spirits out of the complex.</Text>
1782		</Row>
1783		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_Q4_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
1784			<Text>Poverty Point people made many unusual objects, but none were more unusual than those having symbolic meaning. No other preceding or contemporary culture in North America had as many ornaments and symbolic objects. Cylindrical, tubular, and disc-shaped stone beads, made mostly of red jasper, predominated, but many other special objects were crafted. Ground stone objects were made in a variety of geometric and zoomorphic shapes including small Venus-like figures and frequent usage of bird and owl motifs. Religious and other symbolic purposes may have also been served by stone pipes.</Text>
1785		</Row>
1786		<!-- -->
1787		<Row Tag="LOC_RELIGION_Q5" Language="zh_Hans_CN">
1788			<Text>穆塔兹拉</Text>
1789		</Row>
1790		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_Q5_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
1791			<Text>Mu'tazila ("Separate Oneself") was an Islamic school of theology based on reason and rational thought that flourished in the cities of Basra and Baghdad during the eighth to tenth centuries, reaching its height during the Abassid Caliphate.</Text>
1792		</Row>
1793		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_Q5_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
1794			<Text>The adherents of the Mu'tazili school are best known for asserting that, because of the perfect unity and eternal nature of Allah, the Qur'an must have been created as it could not be co-eternal with God. From this premise the school proceeded to posit that the injunctions of God are accessible to rational thought and inquiry; because knowledge is derived from reason, reason is the final arbiter in distinguishing right from wrong and what is obligatory in religion is only obligatory by virtue of reason.</Text>
1795		</Row>
1796		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_Q5_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
1797			<Text>The death of 'Abd al-Jabbar (AD 935-1025), the most celebrated proponent of Mu'tazila, signaled the end of the movement. Many of the Mu'tazili doctrines and methodologies, nonetheless, survived in other Islamic schools. Mu'tazila continues to be viewed as heretical by many scholars in modern mainstream Islamic theology for its tendency to deny the Qur'an being eternal and to allow for the possibility of free will and thus opposing the strict determinism of mainstream thought.</Text>
1798		</Row>
1799		<!-- -->
1800		<Row Tag="LOC_RELIGION_ORTHODOX" Language="zh_Hans_CN">
1801			<Text>东正教</Text>
1802		</Row>
1803		<!-- -->
1804		<Row Tag="LOC_RELIGION_I5_TWELVER" Language="zh_Hans_CN">
1805			<Text>十二伊玛目派</Text>
1806		</Row>
1807		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_I5_TWELVER_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
1808			<Text>Imamiyyah or "Twelver" is the largest branch of Shia Islam constituting about 85% of the denomination. Twelvers make up the majority of Muslims in Iran, Azerbaijan, Iraq, Lebanon, and Bahrain, with Iran the only country in which Imamiyyah is the state religion.</Text>
1809		</Row>
1810		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_I5_TWELVER_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
1811			<Text>The term Twelver refers to its adherents' belief in twelve divinely ordained imams (the spiritual and political successors to the prophet Muhammad who are infallible and without sin), and their belief that the last imam lives in occultation and will reappear as the promised Mahdi; an eschatological redeemer of Islam. The Mahdi's tenure will coincide with the second coming of Isa (Jesus), who is to assist the Mahdi against the Masih ad-Dajjal ("false messiah").</Text>
1812		</Row>
1813		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_I5_TWELVER_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
1814			<Text>Twelvers share many tenets of Shia with related sects, such as the belief in imams, but other denominations differ in terms of number of imams and paths of succession regarding the Imamate. Twelvers are also distinguished by their belief in Muhammad's status as the Khatam an-Nabiyyin ("Seal of the Prophets"), in rejecting the possibility of abrogation of Sharia laws, and in considering both esoteric and exoteric aspects of the Quran.</Text>
1815		</Row>
1816		<!-- -->
1817		<Row Tag="LOC_RELIGION_I6_FIVER" Language="zh_Hans_CN">
1818			<Text>宰德派</Text>
1819		</Row>
1820		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_I6_FIVER_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
1821			<Text>Zaidiyyah or "Fiver" is a denomination of Shia Islam that emerged in the eighth century in reverence of Zayd ibn Ali's failed uprising against the corruption of the Ummayad Caliph. Zayd was the grandson of Husayn ibn Ali, and great-grandson of Ali; the cousin and son-in-law of Muhammad.</Text>
1822		</Row>
1823		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_I6_FIVER_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
1824			<Text>Zaidiyyah is the oldest branch of Shia and currently the second largest group after the Twelvers. Doctrinally, the denomination is closer to the majority Sunnite theology than are the other Shi'ites, with similarities to the Ibadiyya and Mu'tazila movements. Zaidis do not believe in the infallibility of imams, but promote their leadership and divine inspiration. However, the leader of the Muslim community must be a descendant of Muhammad through his only surviving daughter Fatimah, whose sons were Hasan ibn Ali and Husayn ibn Ali.</Text>
1825		</Row>
1826		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_I6_FIVER_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
1827			<Text>Early in the tenth century, Zaidiyyah became dominant in Yemen, and thereafter Zaidi imams were the spiritual rulers of that area. From the departure of the Turks in 1917 until 1962, they also served as temporal rulers.</Text>
1828		</Row>
1829		<!-- -->
1830		<Row Tag="LOC_RELIGION_I7_ISMAILI" Language="zh_Hans_CN">
1831			<Text>伊斯玛仪派</Text>
1832		</Row>
1833		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_I7_ISMAILI_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
1834			<Text>Ismailiyyah is a denomination of Shia Islam which takes its name from the group's acceptance of imam Isma'il ibn Jafar as the appointed spiritual successor to Ja'far al-Sadiq, wherein they differ from the Twelvers who accept Musa al-Kadhim, younger brother of Isma'il, as the true imam. Ismailiyyah was at one point the largest branch of Shia, climaxing as a political power with the Fatimid Caliphate in the tenth through twelfth centuries.</Text>
1835		</Row>
1836		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_I7_ISMAILI_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
1837			<Text>Ismailiyyah thought is heavily influenced by Neoplatonism. After the death of Muhammad ibn Isma'il in the eighth century, the teachings of Ismailiyyah further transformed into the belief system as it is known today, with an explicit concentration on the deeper, esoteric meaning of the Islamic religion. The Ismaili focused on the mystical path and nature of God, with the imam of the time representing the manifestation of esoteric truth and intelligible reality.</Text>
1838		</Row>
1839		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_I7_ISMAILI_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
1840			<Text>Though there are several paths within Ismailiyyah, the term today generally refers to the Nizaris, who recognize Aga Khan IV as the forty-ninth hereditary imam and are the largest Ismaili group. In recent centuries, Ismailiyyah has largely been concentrated in Pakistan and India.</Text>
1841		</Row>
1842		<!-- -->
1843		<Row Tag="LOC_RELIGION_I8_ALI" Language="zh_Hans_CN">
1844			<Text>阿拉瓦伊派</Text>
1845		</Row>
1846		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_I8_ALI_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
1847			<Text>The Alawites are a syncretic minority sect of Shia Islam living chiefly in Syria and generally considered ghulat by mainstream Shias.</Text>
1848		</Row>
1849		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_I8_ALI_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
1850			<Text>The basic doctrine of Alawite faith is the deification of Ali. He is one member of a trinity roughly corresponding to the Christian Father, Son, and Holy Spirit. These aspects, or emanations, appear cyclically in human form throughout history. Alawites interpret the Pillars of Islam (the five duties required of every Muslim) as symbols and thus do not practice the Islamic duties. They celebrate an eclectic group of holidays, some Islamic, some Christian, and many Alawite practices are secret. They consider themselves to be moderate Shi'ite, not much different from the Twelvers.</Text>
1851		</Row>
1852		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_I8_ALI_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
1853			<Text>Alawites identify as a separate ethnoreligious group. The Quran is only one of their holy books and texts, and their interpretation thereof has very little in common with the Muslim interpretation but in accordance with the early Batiniyya Muslim sects.</Text>
1854		</Row>
1855		<!-- -->
1856		<Row Tag="LOC_RELIGION_Q7_LEGALISM" Language="zh_Hans_CN">
1857			<Text>法家思想</Text>
1858		</Row>
1859		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_Q7_LEGALISM_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
1860			<Text>Legalism was a school of Chinese philosophy that attained prominence during the turbulent Warring States era and, through the influence of the philosophers Shang Yang, Li Si, and Hanfeizi, formed the ideological basis of China's Qin Dynasty.</Text>
1861		</Row>
1862		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_Q7_LEGALISM_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
1863			<Text>The Legalists believed that political institutions should be modeled in response to the realities of human behavior and that human beings are inherently selfish and short-sighted. Thus, social harmony cannot be assured through the recognition by the people of the virtue of their ruler, but only through strong state control and absolute obedience to authority. They advocated government by a system of laws that rigidly prescribed punishments and rewards for specific behaviors and stressed the direction of all human activity toward the goal of increasing the power of the ruler and the state. </Text>
1864		</Row>
1865		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_Q7_LEGALISM_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
1866			<Text>The brutal implementation of this philosophy by the authoritarian Qin Dynasty contributed to that dynasty's overthrow and the discrediting of the philosophy in ancient China. However, Legalist philosophies would be partly rehabilitated in the twentieth century under Mao Zedong and modern Chinese communism.</Text>
1867		</Row>
1868		<!-- -->
1869		<Row Tag="LOC_RELIGION_Q8_SPIRITISM" Language="zh_Hans_CN">
1870			<Text>招魂术</Text>
1871		</Row>
1872		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_Q8_SPIRITISM_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
1873			<Text>Spiritism, an organized religious offshoot of the broader spiritualism movement, is a philosophical and moral system first codified in the nineteenth century by the French author and educator Allan Kardec. Today, Spiritism retains a significant following in Brazil and throughout Latin America thanks largely to the writings of popular medium Chico Xavier.</Text>
1874		</Row>
1875		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_Q8_SPIRITISM_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
1876			<Text>The spiritualism movement developed and reached its peak growth in membership from the 1840s to the 1920s and was based on the belief that the spirits of the dead exist and have both the ability and the inclination to communicate with the living. Kardec sought to develop these ideas into a directed study of the nature, origin, and destiny of spirits and their relation with the corporeal world. As such, Spiritists tend to understand their philosophical doctrine as a science guided by moral principles.</Text>
1877		</Row>
1878		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_Q8_SPIRITISM_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
1879			<Text>Unlike spiritualism, Spiritism places a particular emphasis on reincarnation. They believe that spirits can continue to evolve and do so through a series of incarnations in the material world. They also emphasize the existence of God as Supreme Intelligence and Primary Cause and view mediumship as the primary method to learn about the divine nature.</Text>
1880		</Row>
1881		<!-- -->
1882		<Row Tag="LOC_RELIGION_Q9_DINI_ILAHI" Language="zh_Hans_CN">
1883			<Text>莫卧儿神教</Text>
1884		</Row>
1885		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_Q9_DINI_ILAHI_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
1886			<Text>The Din-i Ilahi or "Religion of God" was a syncretic religion proposed by the Mughal emperor Akbar in 1582 AD, intending to merge the various religions of his empire and thereby reconcile the differences that divided his subjects. Din-i Ilahi primarily drew from Islam and Hinduism, but also borrowed elements from Christianity, Jainism, Sikhism and Zoroastrianism.</Text>
1887		</Row>
1888		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_Q9_DINI_ILAHI_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
1889			<Text>Akbar promoted tolerance of other faiths and encouraged debate on philosophical and religious issues. This led him to create the Ibadat Khana ("House of Worship"); a meeting house for leaders of various religions to gather and discuss their respective religious ideologies. From these discussions, Akbar ultimately concluded that no single religion could claim the monopoly of truth.</Text>
1890		</Row>
1891		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_Q9_DINI_ILAHI_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
1892			<Text>Din-i Ilahi prohibits lust, sensuality, slander, and pride, considering them sins. Piety, prudence, abstinence and kindness are its core virtues. The soul is encouraged to purify itself through yearning of God. Celibacy is respected and the slaughter of animals is forbidden. Akbar established no religious institutions, and therefore Din-i Ilahi lacks a sacred scripture and priestly hierarchy. The religion ultimately served as a political system to bring unity the religiously plural Mughal Empire.</Text>
1893		</Row>
1894		<!-- -->
1895		<Row Tag="LOC_RELIGION_P9_UNITARIANISM" Language="zh_Hans_CN">
1896			<Text>唯一神教派</Text>
1897		</Row>
1898		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_P9_UNITARIANISM_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
1899			<Text>Unitarianism and Universalism are liberal religious movements that have merged in the United States. In previous centuries they appealed for their views to Scripture interpreted by reason, but most contemporary Unitarians and Universalists base their religious beliefs on reason and experience.</Text>
1900		</Row>
1901		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_P9_UNITARIANISM_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
1902			<Text>Unitarianism as an organized religious movement emerged during the Reformation period in Poland, Transylvania, and England, and later in North America from the original New England Puritan churches. In each country, Unitarian leaders sought to achieve a reformation that was completely in accordance with the Hebrew Scriptures and the New Testament; in particular, they found no warrant for the doctrine of the Trinity accepted by other Christian churches.</Text>
1903		</Row>
1904		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_P9_UNITARIANISM_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
1905			<Text>Universalism as a religious movement developed from the influences of radical Pietism in the eighteenth century and dissent in the Baptist and Congregational churches from predestinarian views that only a small number, the elect, will be saved. Universalists argued that Scripture does not teach eternal torment in hell and with Origen, the third century Alexandrian theologian, they affirmed a universal restoration of all to God.</Text>
1906		</Row>
1907		<!-- -->
1908		<Row Tag="LOC_RELIGION_C7_HUSSITISM" Language="zh_Hans_CN">
1909			<Text>胡斯教</Text>
1910		</Row>
1911		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_C7_HUSSITISM_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
1912			<Text>The Hussites were followers of the Bohemian religious reformer Jan Hus; the best-known representative of the Bohemian Reformation and one of the forerunners of the Protestant Reformation. Hussitism, which organized after Hus's death in 1415, was predominantly a religious movement propelled by social issues and which helped to strengthen Czech national awareness.</Text>
1913		</Row>
1914		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_C7_HUSSITISM_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
1915			<Text>The Hussite movement divided into two factions. The moderate party, who followed Hus more closely, sought to conduct reform while leaving the hierarchical and liturgical order of the Church untouched. However, they broke with Rome in using a Czech liturgy and in administering Holy Communion to the laity under the forms of both bread and wine. The more radical Hussites identified themselves with the doctrines of John Wycliffe and his desire to return the Church to an apostolic state. This required the removal of Church hierarchy and a rejection of everything that they believed had no basis in the Bible. The primary distinction from the more moderate party was their denial of transubstantiation.</Text>
1916		</Row>
1917		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_C7_HUSSITISM_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
1918			<Text>The movement climaxed during the Hussite Wars (1419-1434) between the Hussites and various monarchs who sought to enforce the authority of the Roman Catholic Church. Hussitism survived schisms and periodic persecutions until 1620 when they were finally absorbed by Rome. However, Hussite theology continued in the Moravian Church.</Text>
1919		</Row>
1920		<!-- -->
1921		<Row Tag="LOC_RELIGION_C8_BOGOMILISM" Language="zh_Hans_CN">
1922			<Text>波格米勒派</Text>
1923		</Row>
1924		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_C8_BOGOMILISM_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
1925			<Text>Bogomilism was a Christian neo-Gnostic sect founded in the First Bulgarian Empire by the priest Bogomil during the reign of Tsar Peter I in the tenth century. It most probably arose in what is today the region of Macedonia as a response to the social stratification that occurred with the introduction of feudalism and as a form of political movement and opposition to the Bulgarian state and the church.</Text>
1926		</Row>
1927		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_C8_BOGOMILISM_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
1928			<Text>The Bogomils called for a return to what they considered to be early spiritual teaching, rejecting the ecclesiastical hierarchy, and their primary political tendencies were resistance to the state and church authorities. This helped the movement spread quickly in the Balkans, gradually expanding throughout the Byzantine Empire and later reaching Kievan Rus', Bosnia (Bosnian Church), Dalmatia, Serbia, Italy, and France (Cathars).</Text>
1929		</Row>
1930		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_C8_BOGOMILISM_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
1931			<Text>The Bogomils were dualists in that they believed in a divine, spiritual world within the body and a corrupted, earthly world outside the body. They did not use the Christian cross, nor build churches, as they revered their gifted form and considered their body to be the temple. This gave rise to many forms of ascetic practice to cleanse oneself through purging, fasting, and dancing.</Text>
1932		</Row>
1933		<!-- -->
1934		<Row Tag="LOC_RELIGION_K1_PALO" Language="zh_Hans_CN">
1935			<Text>帕洛教</Text>
1936		</Row>
1937		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_K1_PALO_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
1938			<Text>Palo (also known as "Mayombe") is the modern expression of a syncretic tradition of Bakongo religiosity originating in the Congo Basin. Palo developed in Cuba among Central African slaves and their descendants. It is distinct from other diasporic traditions such as Santería and Voodoo, which developed from the Yoruba and Fon theologies of Nigeria and West Africa. Syncretism with Catholicism is prevalent within Palo due to the fact that the Kingdom of the Kongo adapted the Catholic religion and created a form of Kongo-Catholicism as early as the fifteenth century. One of the first organized forms of this syncretism, Antonianism, was developed by Beatriz Kimpa Vita of Kongo in 1704 who claimed to have been possessed by Saint Anthony of Padua.</Text>
1939		</Row>
1940		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_K1_PALO_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
1941			<Text>The Palo belief system rests on the veneration of spirits and the belief in natural, earthly powers. All natural objects, especially "palo" or sticks, are thought to be infused with power and often linked to the spirits. This differs from the orishas of Santería and loa of Voodoo, which are associated with archetypal human beings.</Text>
1942		</Row>
1943		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_K1_PALO_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
1944			<Text>The main practice of Palo focuses upon the "nganga" (usually a small cauldron shaped object); a consecrated vessel which serves as a microcosm. Each nganga is dedicated to a specific "mpungu" or nature spirit. Often, this religious vessel is also believed to be inhabited by a spirit of the dead who acts as a guide for all religious activities. Colors, clothing, and stylized dances associated with a particular deity, a common feature of Santeria and other Yoruba religion, are not found in Palo.</Text>
1945		</Row>
1946		<!-- -->
1947		<Row Tag="LOC_RELIGION_Q0" Language="zh_Hans_CN">
1948			<Text>自定义宗教</Text>
1949		</Row>
1950		<!-- -->
1951		<Row Tag="LOC_RELIGION_H5_GANAPATISM" Language="zh_Hans_CN">
1952			<Text>甘纳派</Text>
1953		</Row>
1954		<!-- -->
1955		<Row Tag="LOC_RELIGION_IFA" Language="zh_Hans_CN">
1956			<Text>奥瑞莎</Text>
1957		</Row>
1958		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_IFA_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
1959			<Text>The traditional religion of the Volta-Niger region of West Africa, stretching roughly from Eastern Ghana to central Nigeria and practiced by the Fon, Yoruba, Edo, and Igbo peoples, represents a group of distinct but related panentheistic belief systems. Although there exists significant variation in terms of ritual and mythology, they share an underlying veneration of divine or spirit beings known as "orisha" (or similarly named cognates). Typically, orisha function as guides to creation and the well-being of the community.</Text>
1960		</Row>
1961		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_IFA_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
1962			<Text>Orisha spirits can roughly be divided into three categories: primordial divinities, deified ancestors, and personified natural forces. Primordial divinities are orisha that existed before the creation of the world and usually understood as direct emanations of the creator god. Deified ancestors are deceased individuals who were able to establish control over a natural force and make a bond of interdependence with it, attracting its beneficent action toward themselves and the community. Finally, any element of the natural world that has manifold and useful functions for human beings is believed to have a spirit dwelling in it. The orisha, however, is understood as only the part of a natural force that is disciplined and controllable and that can be cultivated by people using ritual means.</Text>
1963		</Row>
1964		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_IFA_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
1965			<Text>Today, Volta-Niger religiosity can be further subdivided into two groups: traditional practice still followed by communities in West Africa and their diasporic off-shoots such as Voodoo, Santería, and Candomblé which have been largely syncretized with Catholicism and, to a lesser degree, indigenous New World faiths.</Text>
1966		</Row>
1967		<!-- -->
1968		<Row Tag="LOC_RELIGION_P8_WITNESSES" Language="zh_Hans_CN">
1969			<Text>耶和华见证人</Text>
1970		</Row>
1971		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_P8_WITNESSES_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
1972			<Text>Jehovah's Witnesses is a millenarian restorationist Christian denomination with nontrinitarian beliefs distinct from mainstream Christianity. It was founded by Joseph Franklin Rutherford, breaking from the Bible Student movement after the death of Charles Taze Russell in 1916.</Text>
1973		</Row>
1974		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_P8_WITNESSES_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
1975			<Text>Jehovah's Witnesses consider the use of God's name vital for proper worship. They reject Trinitarianism, inherent immortality of the soul, and hellfire, which they consider to be unscriptural doctrines, and do not observe various Christian holidays such as Christmas, which they view as of pagan origin. Adherents consider secular society to be morally corrupt and under the influence of Satan, and most limit their social interaction with non-Witnesses.</Text>
1976		</Row>
1977		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_P8_WITNESSES_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
1978			<Text>Jehovah's Witnesses are best known for their door-to-door preaching, distributing literature such as "The Watchtower" and "Awake!", and refusing military service and blood transfusions. The group reports a worldwide membership of approximately 8.5 million adherents involved in evangelism and an annual Memorial attendance of around 20 million.</Text>
1979		</Row>
1980		<!-- -->
1981		<Row Tag="LOC_RELIGION_K0" Language="zh_Hans_CN">
1982			<Text>耶和华见证人</Text>
1983		</Row>
1984		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_K0_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
1985			<Text>Jehovah's Witnesses is a millenarian restorationist Christian denomination with nontrinitarian beliefs distinct from mainstream Christianity. It was founded by Joseph Franklin Rutherford, breaking from the Bible Student movement after the death of Charles Taze Russell in 1916.</Text>
1986		</Row>
1987		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_K0_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
1988			<Text>Jehovah's Witnesses consider the use of God's name vital for proper worship. They reject Trinitarianism, inherent immortality of the soul, and hellfire, which they consider to be unscriptural doctrines, and do not observe various Christian holidays such as Christmas, which they view as of pagan origin. Adherents consider secular society to be morally corrupt and under the influence of Satan, and most limit their social interaction with non-Witnesses.</Text>
1989		</Row>
1990		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_K0_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
1991			<Text>Jehovah's Witnesses are best known for their door-to-door preaching, distributing literature such as "The Watchtower" and "Awake!", and refusing military service and blood transfusions. The group reports a worldwide membership of approximately 8.5 million adherents involved in evangelism and an annual Memorial attendance of around 20 million.</Text>
1992		</Row>
1993		<!-- -->
1994		<Row Tag="LOC_RELIGION_ORISHA" Language="zh_Hans_CN">
1995			<Text>约鲁巴信仰</Text>
1996		</Row>
1997		<!-- -->
1998		<Row Tag="LOC_RELIGION_AYNI_ALT" Language="zh_Hans_CN">
1999			<Text>艾尼</Text>
2000		</Row>
2001		<Row Tag="LOC_RELIGION_A0_PCHAISM" Language="zh_Hans_CN">
2002			<Text>巴夏教</Text>
2003		</Row>
2004		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_A0_PCHAISM_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
2005			<Text>In contrast to Christianity, traditional Andean religion placed little emphasis on personal salvation, instead stressing the overall health and well-being of the community. This was emphasized by a focus on a harmonious relationship between man and nature (the earth deified as Pachamama in pre-modern times) and later expressed by the concept of "sumak kawsay".</Text>
2006		</Row>
2007		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_A0_PCHAISM_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
2008			<Text>Andean myths tended to be highly localized before the Inca expansion, expressing the ancestral origin of an individual community whose migration or emergence onto the landscape was designed to substantiate access to the natural resources of that land. Similarly, local worship centered on "huacas"; deific entities that resided in natural objects such as mountains, boulders, streams, battle fields, or any place that was connected with past rulers. Spiritual leaders in a community would use prayer and offerings to communicate with a huaca for advice or assistance. A duality was also understood to shape the cosmos, and deities had both a positive and a negative aspect. Everything in the cosmos had a complement; an above and an under.</Text>
2009		</Row>
2010		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_A0_PCHAISM_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
2011			<Text>After the Inca expansion, Andean religion became more homogenized. Although the Inca generally allowed and even adopted local deities, they also controlled religion to give their empire more cohesion. Conquered peoples had to incorporate Inca deities into their local pantheons, and the worship of Inti, the sun god, was encouraged above all else.</Text>
2012		</Row>
2013		<!-- -->
2014		<Row Tag="LOC_RELIGION_KEPERCAYAAN" Language="zh_Hans_CN">
2015			<Text>印度尼西亚信仰</Text>
2016		</Row>
2017		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_KEPERCAYAAN_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
2018			<Text>Kepercayaan is a catch-all Indonesian term meaning "faith" used to refer to the various indigenous and folk belief systems of the Sunda Islands, which are also related to the neighboring indigenous traditions of the Philippines and Malaysia. Other names for these faiths include Kejawèn, Sunda Wiwitan, Kebatinan, and Kaharingan. Although distinct from one another, they share an overall animist philosophy and similar ritual structures.</Text>
2019		</Row>
2020		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_KEPERCAYAAN_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
2021			<Text>Indonesian religiosity is also distinctly syncretic. Hinduism reached the Indonesian Archipelago as early as the first century, and, by the fourth century, several Hindu kingdoms were already established. Hindu beliefs merged with native practice to form the foundation of most surviving Kepercayaan traditions today. Java's adoption of Islam in AD 1500 would further change Kepercayaan; notably, the later introduction of Sufi concepts such as "batin" (inward self). As Indonesia does not recognize any indigenous tradition as one of its six official religions, modern folk practice has been forced to conform to larger religious norms to avoid persecution. In particular, many traditions have now adopted interpretations of monotheism.</Text>
2022		</Row>
2023		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_KEPERCAYAAN_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
2024			<Text>However, many distinctly Austronesian practices still survive. The concept of "hyang" (powerful unseen nature spirits), although widely associated with Balinese Hinduism, actually dates back to the island's original animist philosophies. Ancestor worship is also prevalent as is ritual re-burial in which the deceased's remains are exhumed several weeks after their initial burial, cleaned, and then placed permanently in special, more elaborate graves. This is to protect the deceased against bad spirits and ensure their soul reaches the highest heaven.</Text>
2025		</Row>
2026		<!-- -->
2027		<Row Tag="LOC_RELIGION_ODINANI" Language="zh_Hans_CN">
2028			<Text>伊博教</Text>
2029		</Row>
2030		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_ODINANI_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
2031			<Text>Odinani comprises the traditional religious practices of the Igbo people of southern Nigeria. It is a panentheistic belief system centered on the creator god, Chukwu, who is understood as the distinct source of all things. Odinani is an organized expression of larger Volta-Niger religiosity and, as such, shares similarities with the neighboring Yoruba belief systems.</Text>
2032		</Row>
2033		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_ODINANI_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
2034			<Text>Chukwu's incarnations and ministers in the world are the "alusi"; supernatural forces that regulate nature and human life. Alusi assigned to an individual by Chukwu before birth are called "chi" and function similarly to the Roman genius. One of the most powerful alusi is the personified earth, Ala; a feminine being responsible for morality and fertility and who carries the venerated dead in her womb. These ancestors are believed to be invisible members of the community and their role, in conjunction with Ala, is to protect the community from strife and epidemics such as famine.</Text>
2035		</Row>
2036		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_ODINANI_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
2037			<Text>The Igbo religious specialists are known as "dibia" and serve as healers, scribes, teachers, diviners and advisors of people in the community. They function as mystic mediators between the human world and the worlds of the alusi and ancestors. In the Kingdom of Nri of southern Nigeria, Odinani formed the basis of a theocracy led by an "Eze"; a ritual figure which ruled Nri and held religious (but not military) power.</Text>
2038		</Row>
2039		<!-- -->
2040		<Row Tag="LOC_RELIGION_J0_CNAANISM" Language="zh_Hans_CN">
2041			<Text>自定义宗教</Text>
2042		</Row>
2043		<!--
2044		<Row Tag="LOC_RELIGION_J0_CNAANISM" Language="zh_Hans_CN">
2045			<Text>迦南教</Text>
2046		</Row>
2047		-->
2048		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_J0_CNAANISM_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
2049			<Text>Canaanite polytheism refers to the Ancient Semitic religions practiced in the Levant from at least the early Bronze Age through the first centuries AD. Notably, it was the religion practiced by the ancient Phoenicians who then disseminated it throughout their coastal colonies including Carthage. Central deities included El, the most high, and his consort Asherah, Ba'al Hadad, a storm god and the central cultic focus of later Canaanite thought, and Tanit; a lunar goddess and the patron deity of Carthage.</Text>
2050		</Row>
2051		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_J0_CNAANISM_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
2052			<Text>One of the most prevalent features of Canaanite religion are the limestone cippi and stelae monuments found throughout the Western Phoenician world. Today, they are often described as the Phoenician "Stone Cult". Many stelae were set up over urns containing sacrificial ashes and often would be engraved with a symbol of a deity, such as Tanit. Donkeys, sheep, and goats were highly prized as sacrificial animals. Although human sacrifice was practiced, Canaanite tradition also promoted strong familial veneration for both the living and the dead. Bodies were buried with grave goods and offerings of food and drink were made to the dead to ask for guidance and ensure they would not trouble the living. This veneration also extended to the king, with an innate religious desire for political legitimacy and the imposition of divine order.</Text>
2053		</Row>
2054		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_J0_CNAANISM_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
2055			<Text>Canaanite religion is perhaps most studied today as a contrast to Biblical Judaism. Thanks to archeological finds in areas such as Ugarit, Canaanite religious texts present a contemporary to ancient Jewish religious practice. There is strong evidence through linguistic cognates and parallel mythic cycles that both religions separated from the same Proto-Semitic source and perhaps even of the worship of Canaanite gods by the pre-Biblical Jewish people.</Text>
2056		</Row>
2057		<!-- -->
2058		<Row Tag="LOC_RELIGION_ALT_AYNI" Language="zh_Hans_CN">
2059			<Text>自定义宗教</Text>
2060		</Row>
2061		<Row Tag="LOC_RELIGION_A4_ANDEAN" Language="zh_Hans_CN">
2062			<Text>自定义宗教</Text>
2063		</Row>
2064		<!--
2065		<Row Tag="LOC_RELIGION_ALT_AYNI" Language="zh_Hans_CN">
2066			<Text>Ayni</Text>
2067		</Row>
2068		<Row Tag="LOC_RELIGION_A4_ANDEAN" Language="zh_Hans_CN">
2069			<Text>Pachaism</Text>
2070		</Row>
2071		-->
2072		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_A4_ANDEAN_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
2073			<Text>In contrast to Christianity, traditional Andean religion placed little emphasis on personal salvation, instead stressing the overall health and well-being of the community. This was emphasized by a focus on a harmonious relationship between man and nature (the earth deified as Pachamama in pre-modern times) and later expressed by the concept of "sumak kawsay".</Text>
2074		</Row>
2075		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_A4_ANDEAN_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
2076			<Text>Andean myths tended to be highly localized before the Inca expansion, expressing the ancestral origin of an individual community whose migration or emergence onto the landscape was designed to substantiate access to the natural resources of that land. Similarly, local worship centered on "huacas"; deific entities that resided in natural objects such as mountains, boulders, streams, battle fields, or any place that was connected with past rulers. Spiritual leaders in a community would use prayer and offerings to communicate with a huaca for advice or assistance. A duality was also understood to shape the cosmos, and deities had both a positive and a negative aspect. Everything in the cosmos had a complement; an above and an under.</Text>
2077		</Row>
2078		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_A4_ANDEAN_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
2079			<Text>After the Inca expansion, Andean religion became more homogenized. Although the Inca generally allowed and even adopted local deities, they also controlled religion to give their empire more cohesion. Conquered peoples had to incorporate Inca deities into their local pantheons, and the worship of Inti, the sun god, was encouraged above all else.</Text>
2080		</Row>
2081		<!-- -->
2082		<Row Tag="LOC_RELIGION_A3_CHIMINIGAGUA" Language="zh_Hans_CN">
2083			<Text>奇米尼加瓜教</Text>
2084		</Row>
2085		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_A3_CHIMINIGAGUA_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
2086			<Text>Similar to the religious systems of Mesoamerica and the Andes, Muisca belief placed special emphasis on the adoration of the sun. In Muisca cosmology, Chiminigagua, the supreme diety, was equated with light. Myth recounts how, in the beginning, darkness and silence reigned over a sterile world. Light existed only as the omniscient Chiminigagua within an impenetrable shell of clay. On the occasion of the first dawn, the god broke the shell and illuminated all that had previously been chaos. Complementing this dawn-creation myth is the legend of Bachue, fertile mother and matrilineal deity, who emerged from the waters to give birth to the people of the Muisca nation.</Text>
2087		</Row>
2088		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_A3_CHIMINIGAGUA_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
2089			<Text>Muisca gods were worshiped at natural locations, especially mountains and areas of water such as lakes, rivers, and waterfalls. However, the most important location of worship was a temple dedicated to the sun in Sugamuxi. In honor of the sun, young boys known as "moxas" were procured from alien territories and reared in the temple as priests. Believed capable of conversing with the sun in song, these youths were considered sacred and would be sacrificed in early puberty.</Text>
2090		</Row>
2091		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_A3_CHIMINIGAGUA_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
2092			<Text>Perhaps the most enduring element of Muisca religious practice is the legend of El Dorado. El Dorado ("the gilded one") was originally a Spanish term referring to the Muisca "zipa" (chief). As part of an initiation rite, the zipa would cover himself with gold dust and offer himself - along with gold craftwork - to the goddess of Lake Guatavita. This tradition was well-known outside the Muisca Confederation; even as far as the Caribbean Sea. The legends surrounding El Dorado changed over time, as it went from being a man, to a city, to a kingdom, and then finally an empire.</Text>
2093		</Row>
2094		<!-- -->
2095		<Row Tag="LOC_RELIGION_G0_MANICHAEISM" Language="zh_Hans_CN">
2096			<Text>自定义宗教</Text>
2097		</Row>
2098		<!--
2099		<Row Tag="LOC_RELIGION_G0_MANICHAEISM" Language="zh_Hans_CN">
2100			<Text>Manichaeism</Text>
2101		</Row>
2102		-->
2103		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_G0_MANICHAEISM_CHAPTER_HISTORY_PARA_1" Language="zh_Hans_CN">
2104			<Text>Manichaeism was a major gnostic religion originating in Sassanid era Babylonia, founded by the prophet Mani (ca. AD 216 - 276). It taught an elaborate cosmology describing the struggle between a good, spiritual world of light and an evil, material world of darkness. Through an ongoing process which takes place in human history, light is gradually removed from the world of matter and returned to the world of light. Its beliefs were originally based on local Mesopotamian gnostic and religious movements.</Text>
2105		</Row>
2106		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_G0_MANICHAEISM_CHAPTER_HISTORY_PARA_2" Language="zh_Hans_CN">
2107			<Text>Although at times considered merely a heretical off-shoot of Christianity, Manichaeism represented an entirely independent religious heritage. However, Manichaeism was also highly syncretic and found success incorporating aspects of Christianity when spreading throughout the Aramaic-Syriac world. It also significantly incorporated aspects of Zoroastrian and Buddhist belief. Yet, Mani believed that the teachings of Buddha, Zoroaster, and Jesus were incomplete and that his revelations were for the entire world, calling his teachings the "Religion of Light."</Text>
2108		</Row>
2109		<Row Tag="LOC_PEDIA_RELIGIONS_PAGE_RELIGION_G0_MANICHAEISM_CHAPTER_HISTORY_PARA_3" Language="zh_Hans_CN">
2110			<Text>Manichaeism thrived between the 3rd and 7th centuries and at its height was one of the most widespread religions in the world. Manichaean churches and scripture existed as far east as China and as far west as the Roman Empire (where it was briefly the main rival to Christianity in replacing classical paganism). Manichaeism survived longer in the East than in the West and flourished in Central Asia where it became the state religion of the Uyghur Empire in AD 762. In China, the movement was strongly opposed by Confucianism, and its followers were subject to a number of bloody repressions. Manichean traditions are reputed to have survived until the 17th century.</Text>
2111		</Row>
2112		<!-- -->
2113	</LocalizedText>
2114</GameData>