Eight trigrams sect (Pa-kua-chiao 八卦教) was the most popular religious secret society in north China through the Ch'ing dynasty, and in the process of its expansion we can often find a lot of boxing training by its members. In this paper we will consider the relationship between the Eight trigrams sect and boxing training such as I-ho-chuan (義和拳), etc.. Eight trigrams sect is said to have been founded by a man called Li Ting-yu (李廷玉) in either the Shun Chih (順治) or Kang Hsi (康煕) reign periods at the beginning of the Ch'ing dynasty. It was organized according to the principle of the division into eight trigrams, and also divided into a "Wen" (文) or literary sect, and a "Wu" (武) or military one which had widely developed itself ; the society consisted of four "Wen" trigrams and four "Wu" trigrams. The combination of Eight trigrams sect and boxing training had already taken place in early Yung Cheng (雍正) period. In the Wang Lun (王倫) rebellion (1774), which was raised by a society called Ching-Shui-Chiao (清水教), a branch of the Eight trigrams sect, the boxing styles used inside the sect had been Pa-kua-chuan (八卦拳, Eight trigrams boxing), Chi-hsin-hung-chuan (七星紅拳 Seven star red boxing), and I-he-chuan (義合拳, Righteous harmony boxing). From this we can see that the I-ho-chuan was the same as the White Lotus religion or more precisely as the boxing which had combined with the military sect of Eight trigrams sect, Ching-Shui-chiao. From the incident of the I-ho-chuan in 1778, 1783 and 1786, we can guess that the I-ho-chuan had close relationship with the Li (離) trigram, a branch of the Eight trigrams sect. In 1813, Eight trigrams sect raised an uprising. A careful examination of the materials on the boxing in this uprising such sources as those on general leader of the military sect, Feng Ke-shan (馮克善), the group members led by Sung Yueh-lung (宋躍〓) and the case of Ke Li-yeh (葛立業) who learned and practiced I-ho school boxing (義和門拳棒), show that I-ho school boxing had been practiced inside Sung Yueh-lung's group in the Chili-Shantung boundary area, and that this group belonged to the chain of Li trigram. Hence we can easily identify the I-ho school as one of small regional group in the Li trigram in Eight trigrams sect. It becomes clear that the reason why boxing was combined with the Li trigram, representative of Wu trigrams, depends on the principle of organization. The boxing practiced in the Eight trigrams sect had been influenced by its religious thought, and came to have incantationary-religious characteristics, The I-ho-chuan and Eight trigrams sect in Chin-hsiang (金郷) county seem as though they were in conflict, but this example proves that there was a close relationship between the two. It is clear that historically boxing such as the I-ho-chuan, Pa-kua-chuan, etc., expanded widely in the north-west Chili-Shantung boundary area and south-west region of Shantung, by maintaining continuous relationship with Eight trigrams sect. Another phenomenon, however, also appeared. Social disturbance and confusion after the late Tao-Kuang (道光) period, brought about a wide expansion of the boxing training that was not directly related with Eight trigrams sect. The boxing which had combined with Eight trigrams sect, though taking on religious character, gradually started to secede from it, was accepted as a function of violence or defence in rural society. In the Hsien-Feng (咸豊) and Tung-Chih (同治) Periods, boxing which had permeated into rural society gradually came to be related to "Tuan militia" (団) and the "Allied village societies" (lianzhuanghui 連荘会) coexisted with the order of rural society, and built up the social foundation for the organization of I-ho-chuan society. Eight trigrams sect, not only scattered widely in this way, but also combined forces with bandits in the process of the mutual permeation with

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This article examined the relationship between the Grain Tribute System and spatial structure of canal-side space along a part of the Grand Canal called Caohe (the Canal for Grain Tribute) during the Ming and Qing dynasties. The Grain Tribute System refers to the comprehensive and systematic structure established by the government to support canal transportation, which includes not only the canal, but also water conservancy facilities, post stations, granaries, management buildings, officials and laborers dedicated to managing and overseeing the canal transportation. Then the article analyzed historical materials and ancient maps to examine spatial structure of the canal-side space of Caohe.

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The changes that have occurred in the course of the Yellow River over the ages has been considered to be an important theme in the historical geography of China, and many researchers have conducted studies of the subject using various methods. The various explanations in the extant bibliographic sources about river course change in dynastic China were first summarized during the early Qing period by Hu Wei in his Yugong Zhuizhi 禹貢錐指 (Brief Study of "Tribute of Yu"), which proposed that major changes had occurred in the River's course. Hu's argument then formed the basis of various opinions that six or seven significant changes had occurred leading up to the existing course as of 1855, in such works as Zhongguo Lishi Ditu Ji 中国歴史地図集 (Collected Historical Maps of China) and Huanghe Zhi 黄河志 (Gazetteer of the Yellow River). In particular, as to the pre-Eastern Han era, all argued that the river's course had changed twice: one being observed during the Warring States period in the fifth year of the reign of Eastern Zhou King Ding (602 BC), the other occurring between the third year Wang Mang's Xin Dynasty (11 CE) and the 13 year of the reign of Later Han Emperor Ming (70 CE), in The flood control works of Wangjing 王景. However, as observed in Yugong Shanchuan Dilitu 禹貢山川地理図 (Geographical Maps of "Tribute of Yu") by Cheng Dachang 程大昌 of the Southern Song Dynasty, there was in pre-Ming Dynasty times a great deal of emphasis placed on the river course change project named after Provincial Governor Donqui 頓丘 in the third year of the reign of Former Han Emperor Wu (132 BC), while no mention is given to the Wangjing Project. The author has elsewhere reconstructed via remote sensing data the old course of the Yellow River between the Warring States and Former Han Periods and has shown, based on that reconstruction and micro upland topography, the changes that occurred in the river near Liaocheng, Shandong Province in 132 BC. In the present article, the author reexamines the traditional discourse concerning the changes that occurred up through the Latter Han Period, based on his previous findings. In addition, there is also information in the Hanshu's 漢書 "Gouzu Zhi" (Treatise on Canals and Rivers) section about the first Yellow River levee of the Warring States period, which Kimura Masao argues signifies the existence of state-operated irrigation projects in the lower reaches of the Yellow River, indicating one basic condition of ancient Chinese despotism. However, the author's reconstruction of the ancient river course and the present topographical data concerning the region shows these levies to have been formed by the Yellow River naturally, making it very difficult to concur with the conventional discourse that large scale irrigation projects were already underway in the lower Yellow River basin as early as the Warring States period.

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