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Yu (1998) believes Daxia [dat-hea] stands for the Tochari (pp. Hirth, and many other scholars who followed him, have taken Da Qin to refer to the ‘Roman Orient.’ I think that the term is often clearly used in a broader sense than this to mean the Roman Empire, or any territory subservient to Rome.

It is true that all the dependencies mentioned in the Weilue are probably found in the ‘Roman Orient,’ but it specifically mentions that it only lists a few of the dependencies of Da Qin, presumably the ones visited by the Chinese, or those reported on to the Chinese, because of their importance for east-west trade.

Ta-ch’in represents the country beyond and comparable to Ch’in.

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For the most part, such mythological elements are so strikingly evident that they represent only a minimal problem.”“In the Roman world stories, some based on fact though often much distorted in transmission, others completely fanciful, began to circulate about the Seres, that is, the Silk People. At the same time the Chinese began to hear about a country in the far west which they called Dà Qín, Great Qín, apparently thinking of it as a kind of counter-China at the other end of the world.” Pulleyblank (1999), p.

A little later the name Sinae based, like Sanskrit Cīna and our present China, on Qín , the name of the short-lived dynasty that preceded Han and united China in 221 B. 71.“Moreover, as their geographical knowledge of the world grew with time, the Han Chinese even came to the realization that China was not necessarily the only civilized country in the world.

they present a fictitious religious world, not a real one.

As will become obvious later, this fact did not prevent Shiratori from respecting the essential historical framework of the Chinese accounts of Ta-ch’in.

When they also learned that this place was different from Parthia, the Chinese naturally used its name for the country of these jugglers.

No Chinese had been to the Roman empire, so they had no reason to distinguish a prominent place in it from the country itself.Therefore I have translated Da Qin as either ‘Rome’ the city, ‘Roman territory,’ or the ‘Roman Empire,’ as the context demands. on the southwest [] corner of the Caspian Sea; and that, surprisingly, it is Tiaozhi that is a good transcription of Seleukia.The reader should remember, meanwhile, that in each case the Chinese text will have only ‘Da Qin’.“It becomes clear that, as first proposed by Brosset (1828) and accepted by a number of other scholars, including Markwart, De Groot, and Herrmann (1941), Líjiān is actually a transcription of Hyrcania, Old Persian Wrkāna, a country that existed in the second century B. The difficulty with identifying Líjiān with Hyrcania is that, although it fits perfectly with the earliest account in the Shĭjì, the name was displaced when the passage was copied into the Hànshū and in later texts it reemerges as another name for Dà Qín.Although the term Ch’in referred to the Chinese as early as the second century A.D., the name Ta-ch’in perhaps is best understood as simply a reflection of Ch’in as the western region of China, i.e.This is contradicted by Aristobulus, says Strabo, who tells that the merchants travelled by raft to Babylonia. C., quotes Artemidorus, of the previous century, as saying: “By the incense trade . C., with the intention of conquering Gerrha; but he was persuaded by large presents of silver and precious stones, to leave the city unharmed.

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