Taxonomy of meanings for 號:　　

Additional information about 號

說文解字: 【號】，呼也。从号、从虎。 〔小徐本作「從号、虎聲。」〕 【乎刀切】

Criteria
• SHOUT
  

  1. The dominant current word for shouting (and thus using a large amount of breath) is hū 呼 (ant.* niè rú 囁嚅 "whisper").

  2. Hè 喝 is demonstrative shouting typically construed as an expression of anger or occasionally of applause.

  3. Háo 號 refers specifically to shouting as an expression of grief or as part of a public announcement.

  4. Jiào 叫 is to call out aloud, and the word applies both to human and animal subjects.

  NB: Huàn 喚 and hǎn 喊 are post-Han.

• PERSONAL NAME
  

  1. The general word for a name for a person of any kind is míng 名. Míng 名 refers specifically to the name given to a person at the age of 3 months, and this name is informally chosen and often not chosen with great care. There are fixed rules for exactly when the mí2ng 名 of a person is to be used and when one must use the zì 字. (LIJI)

  2. Xìng 姓 refers to the general name of the clan defined by one's male lineage.

  3. Originally, it is said, there were only 25 surnames xìng 姓 established by the Son of Heaven. With time, the members of one of the original xìng 姓 gave different names shì 氏 to their sub-lineages so that shì 氏 came to refer to sub-lineages under a given xìng 姓. From late Warring States times onwards, xìng 姓 and shì 氏 came to be confused.

  4. Zì 字 refers to the courtesy name given to a person at the age of 20 for boys, and 15 for girls, and the purpose of this was to give the person an appellation that would distinguish her or him from the other members of the family and give him an identity. The zì 字 or a person was therefore something that was taken great care with.

  5. Hào 號 refers to an informal style or given name which is first given to a person as an adult for various social purposes. Among the typical hào 號 there came to be bié hào 別號, shǐ hào 諡號, miào hào 廟號 "temple name", post-Buddhist zūn hào 尊號, huī hào 徽號 and so on. The purpose of hào 號 was to express the way of thinking and the special character of a person.

• CHINA
  

  睡虎地秦墓竹簡 1978: 226 臣邦人不安秦主而欲去夏者, 勿許. 何謂夏 ? 欲去親屬是謂夏.

  The words for China have this in common that they do NOT designate any one state. 中國 "the central states" is implicitly plural when it does not refer to the capital city. 諸夏 the various Xià (states)" is explicitly plural. The standard Imperium Romanum has no counterpart in Chinese until very late, unless one admits 天下 "all under Heaven" as a designation for the empire. But 天下 does not define any bounded empire. It remains to be seen exactly when a standard term for China was took shape. Compare the problems of finding a term for the Chinese language.

  Based on 顧頡剛 & 王樹民, “ 夏 ” 和 “ 中國 ”— 祖國古代的稱號, Zhongguo lishi dili luncong, Vol. 1 (Xi'an, 1981), 6-22).

  In the Shu and Shi sections relating to the early Zhou, 區夏 (= 夏區 ), 有夏 and 時夏 (= 是夏 ) refers to the place in which the Zhou established their capital after their conquest of Shang, in contradistinction to Zhou 掇 homeland in the West ( 西土 ) and the close Zhou allies ( 一二邦 ). The Zhou referred to their own domain as 烠 he central city-state � ( 中國 ). Since 中國 in this usage refers to the territory directly governed by the Zhou, it is singular and used in exchange with 京師 and in contradistinction with 四方 and 四國. Other states also referred to their capital regions as 啎什縕 (thus Wu in GY 19.09.01/618); a (perhaps late) variant of this word is 啎尹塹 (Yugong).

  After becoming strong, the states enfeoffed by Zhou asserted the community with the 周 by commencing to refer to themselves as 堔 L �, leading to the plural designation 埣悎 L �, used in contrast with designations like 啈 i 狄�. The distinction between the two groups was viewed as cultural, and its precise reference shifted over time, originally excluding states (like 楚 ) from the community of 諸夏 but later including them, or including them in the beginning, whilst later excluding them (like 秦 ). Some of the non- 諸夏 states were viewed as subservient to 諸夏 states, others as their enemies. The membership of 楚 to the 諸夏 circle was always insecure; it was, so to speak, was"always on probation.

  The 東夏 made up a subdivision of the 諸夏, including states such a 齊 and 魯.

  In parallel with the 堔 L � appellations arose the 埽寊 appellations, 埽寊 on its own and 埣捄寊, and, the two words may well be cognate, the common 埽堮 L �.

  In the Warring States period the cultural distinction gave way to a geographical distinction, and the 中國 states were now the state occupying the Central Plain

• LAW
  

  1. The current general word for a law, a legal system or any legal provision of any kind is fǎ 法.

  2. Lu �律 is far more specialised as a specific term referring to concrete and detailed regulations rather than a legal system as a whole, and the word is also syntactically much less flexible. Thus we have 先王之法 and not 先王之律.

  The complexities of legal terminology can be preliminarily summarised as follows:

  A. The rule may be explicit (chéng 程, diǎn 典, fǎ 法, hào 號, lu �律 ); or it may be primarily conventional (cháng 常, jì 紀, jīng 經, zhì 制 ).

  B. The rule may be conceived as temporary (lìng 令, dù 度, chéng 程, hào 號 ); or it may be conceived as permanent and unchangeable (cháng 常, diǎn 典, jì 紀, jīng 經 ); or it may be conceived as long-term but clearly changeable (fǎ 法, lu �律, xiàn 憲, zhāng 章, zhì 制 ).

  C. The rules may concern legal and economic administration (chéng 程, diǎn 典, dù 度, lu �律, xiàn 憲, zhāng 章, zhì 制, and occasionally fǎ 法 ); or they may concern prohibitions of criminal conduct (fǎ 法, pì 辟, xíng 刑 ); or they may be general moral guidelines on conduct (cháng 常, hào 號, lìng 令, jì 紀 ).

  D. The focus may be on the written documents containing the rules as such (diǎn 典, xiàn 憲, zhāng 章 ); or the focus may be on the content of the rules (cháng 常, chéng 程, dù 度, lìng 令, zhì 制 ); or the primary focus may be on oral promulgation of the rule (hào 號 ).

  E. The rules may be regarded as a collective system (cháng 常, jì 紀, jīng 經, zhì 制 ); or they may be conceived as individual legal prescriptions (all others).

• WEEP
  

  1. The current general word for weeping as a spontaneous reaction is qì 泣.

  2. Kū 哭 (ant. xiào 笑 "laugh") refers primarily to the (often ritualised) act of lamentation and wailing which may or may not be accompanied by the shedding of tears, and the word is never used to refer to refer to a spontaneous breaking into tears. (Note HNZ: 其哭哀而無聲 )

  3. Háo 號 refers to noisy ritual wailing with no suggestion of any shedding of tears.

  4. Tí 啼 refers to plaintive long-drawn wailing.

  5. Tì 涕 focusses specifically on the shedding of tears, but there is often an admixture of snivel.

  6. Lìn 臨 refers to wailing, possibly accompanied by weeping, en groupe on the occasion of someone's death.

• COMMAND
  

  1. The standard current word for a command is lìng 令, and the content (not the words) of the command is typically in the sentence that follows. We do not find: 令曰, and it is significant that lìng 令 also regularly means "to cause to".

  2. Mìng 命 is typically an order from a person of high, perhaps even supernatural, authority, and what follows are often the words used to express the order. 命曰. Mìng 命 is an order on a higher level than lìng 令.

  3. Shǐ 使 often refers to a superior getting or sending subordinates to do something by an order, but this word never focusses on the form of words used. See SEND, CAUSE TO

  4. Zhì 制 is a formalised administrative instruction on procedure.

  5. Huī 麾 is an order given prototypically by signal of the hand, and in the process of a battle.

  6. Hào 號 is a publicly proclaimed political command or instruction.

  7. Wèi 謂 is simply a way of telling someone to do something, informally or formally, but without the formal force of a rigid order.

  8. Chì 敕 / 飭 is an order from a person in an elevated position, and in post-Buddhist times chì 敕 came to refer standardly to imperial orders.

Word relations
• Result: (SHOUT)嗄/DUMB1 Attribution
• Assoc: (NAME)名/WELL-KNOWN The dominant general term for any kind of reputation, god or bad, is míng 名. 1 Attribution
• Assoc: (COMMAND)令/COMMAND The standard current word for a command is lìng 令, and the content (not the words) of the command is typically in the sentence that follows. We do not find: 令曰, and it is significant that lìng 令 also regularly means "to cause to". 8 Attributions
• Assoc: (NAME)名/NAME The current general word for a name is míng 名 (ant. shí 實 "reality").
• Assoc: (WEEP)啼/WEEP Tí 啼refers to plaintive long-drawn wailing. 1 Attribution