Bulletin | 04 Gemini 11726

Salvete, and welcome to NBC World News. I am Chongrak Tangwongsan, and I will be presenting as a substitute for Dev Alam whilst he sojourns.

With a message of peace and stability [1], the Novan Prime Minister arrived from a diplomatic tour of the Pacific region. Having visited Oceania (Austronesia, Polynesia, Infernia and Australia), an additional stop was made in Nippon [2] because of the controversy from last year [3]. The PM issued a joint declaration with the President of Taiwan [4]. It declared support of the Novan and Taiwainese nation-states to the democratic and progressive movement. Additional commitments to friendship were made:

at home, depend upon your parents; away from home, depend upon your friends [5].

With elevated temperatures, the Meteorologic Office is advising to hydrate as to replenish water for personal precious fluids, not those of humorous and amorous desire. Mad dogs and Englishmen go out in the midday sun.

The results to the Matura examinations have been published [6].

And that is "what's going on". Valete.

[1] The "long" conduct of 「長治久安 」 was appealed to in the lectures on the principles of the people by Dr Sun (孫中山 or, by the 號, 逸仙). He was a Georgist who organised a society in San Francesco, Yokohama (橫濱, which is separated from the Nipponese metropolis of Tokio by the 多摩川 as supervised by 富士 in 山梨, or the sib of Cascadian Tahoma, and important like Nangasac), Singapura and Canton. The 兼愛 (i.e., "universal [k(i)en(g) / kiang / kiem / kiam] amour") of Micius (墨子, with the personal name 翟 or di(k) / dek / deh / ti(a)k / tek / teh) was adopted as a principle in the normal or conformal model (e.g, a 法 or dharma, not a 律 or lu(t) / luk / lit / lik / leot / leoh for vinaya that is decreed or 令).

[2] The NBC thanks our correspondent at NHK Broadcasting Centre for despatching reports of the tour. NHK is a broadcasting (放送 or fong / h(u)ong / b(u)ong / pong / fang / h(u)ang / bang / pang sung / song / sang) association (協會 or hi(e)p / hiap / hiab / hiag hui / wui / voi / hoi as an assembly of collaboration and cooperation by copulation similar to a gremium or company of "liberation" by mission and union) in Nippon. Whilst NHK is a public broadcaster, private others (朝日, 富士 and 東寶) are located in the 港 district of its metropolitan capital city Meaco. One of these is associated with the fabrication of semiconductors with Electron Laboratories in the district of 赤阪 (red or ch(i)a(k) / chek / chi(a)(h) / tsh(i)a(k) mountain). Also named Tokio, this portal to Atlantis as the historic rival of Kioto (京都) and Naniwa (難波, a corruption of 浪速 or 浪花 on a great [大], not little [小], mountain) is located on the bay of Yedo (江戶). It was here at a port (千葉) that the titular personage in the satire of Gulliver's Travels by Swift arrived by the gyre (黑潮 of the frontier 相模 or siong / siung / s(h)iang / soeng / xiang mo / m(o)u / bo). This voyage from an immortal land (蓬萊 or p(h)ung / (p)hong / fung / pang / peng / bong lai / loi / le / rai) missed an encounter with the archipelagic volcanic isles from peninsular 伊豆 similar to 無人 (deserted "no-man") and 琉球 (connected to Nangasac and Taiwan).

The critic Soichi Oya (大宅 壯一) characterised television in 11656 HE as the "100 million idiotisation movement" (「一億白痴化運動」). Televised drama depict the costumes and habit of a society pre-11567 reforms in 時代劇 (s(h)i dai / (d)oi / thoi / tai for "epoch, era", as the origin of "Jedi" with influence from יָדִיד or yadíd, وَدِيد or wadīd, גָּד or gad and جَدّ or jadd). Prior was the proliferation of 演歌, or sentimental music that exercises (yan / ian(g) / (y)en(g) / ien(g)) the 拳 melisma in the influential popular chants of 歌謠曲, reflecting classic song (歌, 節 or Lied), symphonic orchestra, melodramatic theatre (能) and cantor (音頭), that are en vogue (流行 or liu / ryu xing / hang / heng / hong / gian), not solely to the 日系人, like the endless rain (雨 or ho(u) / (y)u / (y)i). The Nipponese nation is a robust (zong / c(h)ong / zhuang / chuang / tsaung) centre for electric (電) innovation that is noted for its detail (精 or ji(a)n(g) / c(h)i(a)n(g) / c(h)eng / zi(a)n(g) / zeng) of design. The manufacture of ceramics, machine (機器 or ke(i) / kai / k(u)i qi / (k)h(e)i / chi), and the "sunny sound" for (tele)communication (通信 or t(h)ong / t(h)ung / t(h)ang s(h)in(g) / seng / xin) by mechanic and (al)chemic fabrication (製造 or z(h)i / c(h)i zao / cao / zau / cau) is a product of the industrial work (工 or gong / gung / gang / kong / kung / kang) of the "magic" technics of art (術 or sut / suk / sug) by engineers and their genius of science (科學 or k(u)o / k(h)o / k(u)e / k(h)e / k(hu)a hok / hog / hak / hag).

Oya is quoted that the Nipponese community in Nova-Lox and Palma Riviera—for which he states, compared to a seedling, fruit is more abundant on grafted trees, in a relevance for creating a new homeland—possesses the virtue and spirit of the reformation (維新) that evaded risk of colonisation in feudal isolation with a modern imperial sovereignty that formed with relinquishing of the "tycoon" (大君, cf. 大班 or pan / ban(g), for the "conquest of barbarians" or 征[蝦]夷) or 大將軍 (for generalissimus of the 幕府 or bo(k) / mo(k) / b(ak)u / m(ak)u for "curtain"). The "civilisation and illumination" (文明開化) resulted in the separation (分離) of 神佛 in its tradition of syncretism (習合, or a union of custom, habit(ude) or xi / sih / sik / sip / shu(p) / (t)sap / zap). The literature of Natsume Soseki (夏目漱石)—with a personal position (wei / w(a)i / vi / ui) of egoism of 自己本位—captures the bipolar tension in the collective culture from the reform. In cookery, the flesh of beef (和牛 or n(g)iu / (n)g(a)u) entered consumption. In industry, the naval arsenal (a cognate of atarazana, darsena, drassana as in astillero, estaleiro, atelier for a cantherius) of Shozo Kawasaki (川崎 正藏) entered production.

In this era, the nobility (公家, not the state as the imperial court in Chinese use for 朝廷 or tiau / tsau / tshi(o)u / chi(o)u / tsheu / cheu t(h)in(g) / t(h)eng / ding / deng in reference to the "day, morn" of aurora, prabhasa or 光明, which is a "piece", 篇 or p(h)ien(g) / p(h)ian(g), i.e. mantra or 真言 like the kabbalistic זֹהַר‎ or zohār) combined with magnates (大名) in contrast to the servant warrior (侍 or 浪人) of the soldiers (武士). The constitutional Cabinet supplanted the imperial council of state (太政官) with ministerial chancellors (大臣) and counsellors (納言 granted an admittatur or nah / nap / na(k) / no(p) / lah / lap), and secretaries (外記) for the magisterial emperor. The origin of this official model is the Sinitic Dukes (三公): Grand Master (太師 or s(h)i / sa(i) / su), Grand Tutor (太傅 or po(u) / fu / hu) and Grand Guardian (太保 or pau / po(u) / bao). Subsequent to the Han dynasty, these became chancellors (assistant or sin(g) / seng / cheng / zen 丞相, intendant or (t)sai / chai / zai / zoi 宰相 and 相國) with a grand commandant (太尉 or wai / wei / ui for "official") and ministries (司 of constructions of the masses [徒 or t(h)u / to(u)] and efforts [空] as departmental [部 or p(h)u / p(h)o / b(o)u]). These evolved as the Imperial Secretariat (尚書省, which is aulic or s(h)ang / siang / si(o)eng / siong), Central Secretariat (中書省) and Chancellery (門下省). A censorate (御史臺 of chronicles or s(h)i / sai / su) and directorate (監 or gan(g) / g(i)am / kan(g) / kam) existed with the administration of courts (寺).

Despite the Atlantean support of equality of nationality in an amendment at the Paris Peace Conference of 11619 HE, the Nipponese (Japanese) challenge of European and Chinese hegemony in Asia precipitated into the World War (c. 11640s). The expansionist ideology of uniting the directions (方) of space was compared to the coronal 冕冠 (mi(a)n / m(i)en(g) / bian / ben). The imperial statism or feudal nationalism—which incorporated an aristocratic and hierarchic office, a military regime of 管理 and burgers 官僚 that emulated fascism—of 國家主義 posited an ideologic "new order" (新秩序 or t(s)it / tiat / tiak su / si / z(h)iu / zeoi) and "mutual prosperity circle" (共榮圈 or k(i)ong / koeng / k(hi)ung / kang, with colonies in Goryeo and Taiwan). It was influenced by Terujiro Kita (北 輝次郎), who is referenced in Mishima's work Vernal Snow (《春の雪》, with the medial character the origin of the possessive 之 from the cursive [草書], not regular [楷 or k(h)ai / gai], form of 乃 or no / na(e) / nai, whilst the modern equivalents are 的<底 and 嘅<個<其<渠) as an oriental analogue to the occidental Otto Weininger (whose Geschlecht und Charakter influenced Wittgenstein in the negative sense). Kita opposed the sovereignty or dignity of 國體 (vs. the governor of 政) as a Lehre (論 or lun(g) / l(u)ong / ron for "doctrine") in his extreme syncretic socialism (cf. Prussian Oswald Spengler). He compared Ruist Mencius (孟軻 or meng / ma(i)ng / beng / bing (k)(h)o / ke / ka who stated 「民為貴，社稷次之，君為輕。」 or "the people are most noble, the nation-state [soil and grain, ground and corn] are subsequent, and the sovereign is light") to Platonic politics. The company of colonisation (possession, occupation and migration) had an agricultural drive for arable territory and exploitable sovereignty in the Orient (東洋, not the Occident or 西洋).

The economic "flying gander form model" (雁行形態論 or ng(i)an(g) / ngien(g) gian(g) / hang / heng / hong hing / heng / jing t(h)ai), postulated in 11637 HE, developed Asia with Nippon as a leader and comparative advantage as a structure (i.e., mechanism) in industrial capital and labour of commercial technics. This artificial organism (機構 or ke(i) / kai / k(u)i kau / k(i)ou / k(i)eu) is distinct from 具 and 材 (e.g., k(h)u(i) / gu / k(h)i for "implement, instrument or equipment" and c(h)ai / zai / coi for "material, talent or stuff" negotiated by vendors in minor and major commerce at bricolage cooperatives). The domination of economic consortia (e.g., 三菱) and their series (系列, as a systemic "line" or lie(t) / l(i)at / liek / liak / ret) where a corporate feudalism is camouflaged as capitalism in societies and spheres. In commercial affairs (業), 株式會社 (z(h)u / t(h)u / j(h)u / tsu s(h)i(k) / sit / sek f(u)i / (h)u(e)i / hue / wui s(h)e / s(h)a / sia) is incorporated as a commenda and limited (有限) as a company. Technology is essential for unification of humanity and Nature (自然), where beauty in Daoism (and Palmaism) is captured and illustrated by extraction, not imitation. This is exemplified by fluid phenomena, and modal and formal artifice of creative (創 or c(h)a(u)ng / ts(h)a(u)ng / c(h)ong / ts(h)ong for "unique") quality (i.e., 良品, as articles or p(h)in(g) / hin / pen(g) / bing / beng / bang, in 商) and minimalism (e.g., 無印 in voluminous 編 or p(h)ian(g) / p(h)ien(g) / hen / bian / bien). The designs in the style of Issei Miyake (三宅 一生, not 一番 for "turn" similar to 度 or 等) are commercialised by a mandador (部長) of a 社 (Co. from a tribal and feudal c(h)aste (部落) of chandala similar to the parai(yar) and ladre<lazar(us) (not latro(n) for peasants and brigands or bagaudae) for the association with impure mortal maladies and in history a legal Homo sacer (cf. hostis humani generis and Vogelfrei).

Nipponese aesthetics are reflected in "il meglio è l'inimico del bene" (as quoted by Voltaire in Questions sur l’Encyclopédie, par des amateurs, with a similar significance in the Pensées of Montesquieu). Its principles distill to being

• pure (粹 or c(h)ui / (t)s(h)ui / tshoe / seoi),

• elegant (雅),

• acerb (澀 or si(a)p / sah / sep / s(i)eh, as a harmony of the complex and the simplex that astringes similar to tea, fruit [柿 or s(h)i / k(h)i / (t)sai / ci, a λωτός for narcotic, hypnotic or oneiric "lotus berry" or Διός πυρός of the frugivorous λωτοφάγοι compared to a "date-prune" from خرمالو or xormââlu in carpophagy] or the transience of 侘寂 as entropic quietude),

• none (無[心], a potentiality, not a void),

• sublime (幽玄 or (h)iu / io(u) / y(o)u / (ie)u / jau for obscure profundity),

• brief (簡素 or k(i)an(g) / g(i)an(g) / k(i)en for single and succinct concision),

• circular (圓相) and

• quiet (靜寂 of silentious and tranquil asceticism or 脫俗, not 可愛 contra 可惡).

In ethics, the Novan philosopher Kento Hirose (廣瀨 賢人) in Le Grand Saut (lai / lua / rai / nai for "rapids", similar to either a cascade or a cataract [瀧 or so(e)ng / su(a)ng / long / lung / rong] for the ablution of "washing" or "rinsing") notes the phenomena of suicide (自殺, i.e. 過勞死 or g(u)o / gwo / k(u)o / gwa / kwa / k(u)a / k(u)e l(a)o / l(a)u / lou / r(a)o si for "homicide [slaughter or sa(k) / s(u)ah / sat] from excessive labour [Arbeit]", or the Daic kha tua tai, which is influenced by the Sanskrit ghata, is related to the Sinitic 頭 and is compared to the Malay mati or 馬滴 with the Astronesian cognate mate / make) is the result of the repressive dedication in a collective corporation (with remunerative salary in compensatory intervals of time for service). The mentality is a reflective humility (反省, equivalently "Selbsterkenntnis ist der erste Schritt zur Besserung" or "self-cognisance is the principal pace to amelioration", where the verbal form kennen refers not to sapience or wissen in science). He uses the term "involution" (neither evolution nor convolution), first applied by anthropologist Alexander Goldenweiser, to refer to the process created by the angst from the fright (驚 or ki(a)n / ken(g) / gi(a)n / gen(g) / jin(g)) of death (死 or si) and loss (輸 or su)—or kiasi and kiasu in Singapura. In the economy, it is connected to the decreasing marginal productivity observed by Anne Robert Jacques Turgot (a physiocrat) and David Ricardo.

[3] With more of a whistle than a whisper, the PM referenced the anarchist Gudo Uchiyama (內山 愚童, with the latter ngo / ngu / wu / yu dong / tong / dung / tung / dang / tang for the "[virtuous] folly of a boy"; cf. ignorant ragazzi from raqqāṣ or رَقَّاص for "dancer, courier, messenger"), a sacerdotal monk in a Buddhist school of quietism. She stated it is a progressive idea to create a parishuddha- and vishuddha-buddhaksetra, which the conservative party found 'too much'. The critic Masao Maruyama (丸山 真男) might have viewed this as a product of a continued "system of irresponsibility", a bitter pill ((h)wan / (h)oan / uang / ueng / uong / i(a)n / ien / yan / yen) in the basso ostinato ("obstinate bass" from music) of thought. A culture of responsibility is normally reflected in deferential respect (恭敬 of gong / gung / kiong / kiung), humility (謙遜 or k(h)iam / khiem / k(h)ien(g) s(e)on(g) / su(o)n(g) as in the salutation 三揖三讓) and 「當仁不讓」.

[4] The editors note that Taiwan—number one in many hearts—mingles the Han culture of China (an imperial republic) with the Austronesian cognisance (cf. ta(h)u for "competence, capacity, aptitude" with the Astronesian cognate matau or makau) and the Nipponese influence. Giovanni DeFrancesco, a sinologue, notes that the origin of Chinese vocabulary of modern science ("witship") predominantly is from Nipponese transductions and constructions of Sinitic characters (c. the 115th century). Taiwan is famous for its floriculture—with 英 or (y)in(g) / yen / jing signifying a floral petal, corolla or corona of a bloom, symbolic of the luminous and lucid image of a brilliant hero, not 瀛 for the Ocean, like the heliotrope (e.g., the veritable cola de alacrán for "painted caudal tail or start of a scorpion") or the propitious, prosperous, auspicious and favourable "lily" (百合 or ba(i) / bak / pak / pek / peh / pei he / hah / hap). Emblematic (symbolic and iconic), these flowers illuminate (inspire inform instruct as in 啟 or khe(i) / kh(a)i) similar to the prevalent coral (珊 or s(h)an) with the marine ornament of pearl that is florid (華 or fa / (h)ua / (h)wa / ho(a) for "magnificent, eminent, resplendent, extravagant, luxuriant"). The observation (觀, and 見 or ki(a)n(g) / k(i)en(g) / gi(a)n(g) / gien(g) / jian / jien) and celebration of the transient cherry bloom (sakura, with the Chinese 櫻花 or yin(g) / (j)ing / an(g) / eng, compared to the more ancient prune or its peach and pear) was adopted from Nippon. A phenologic model in meteorology uses the equation of Svante Arrhenius (and Jacobus Henricus van 't Hoff in physical chemistry) to predict their blooming.

The name of Taiwan originates from 臺灣 (臺窩灣 or tai-o-uan) with the variants of 臺員 and 大員 (tai-uan), a toponym of city of 臺南 used to refer to the isle similar to others: 臺北, 臺中 (大墩 for its block or tun / dun / tan / dan), 新竹 (竹塹 for its fosse or c(h)am / cim), 高雄 (打狗), 基隆 (雞籠), and 桃仔園 (where the nominal diminutive of "peach" is a / e). citizens (國民) are aboriginal Austronesian, 本省人 and 外省人 (with the medial character abbreviated from 行中書省 for "[province of the] Central Secretariat [in the imperial palace, s(h)en(g) / sang]"; cf. 大陸 or "great" l(i)u(k) / l(i)ok / r(i)uk / rok and 內地). The government of Taiwanese Formosa emphasises that "And though she be but little, she is fierce" (as asserted by Helena in Act 3 Scene 2, of A Midsummer Night's Dream similar to the Siamese turn of phrase "lek phrik khi nu or "little chilli [椒] faeces mouse"). This formous isle—notorious for its mêlées in parliament—is connected in migration to the archipelagic isles historically named for Phillip el Prudente of Spain. Its name Maniolas refers to 呂宋 (lu / l(eo)i song / sung) of Maynila in the 麻逸 or Ba-i sovereign archipelago. Chinese migrants introduced the "wet, nesh" (潤 or lun / ng(i)un(g) / run(g) / jun(g) / joen / yoen / yun) and "thin" (薄 or pok / poh / bak / bok / boh) 餅 as rolls with a crêpe as an envelope. These isles are "Pearls of the Orient Sea" (with the comparable Occident Sea being the Mediterranean Aegean) of cordial hidalgos (maharddhika as maharlika, mardeka merdeka, mardika and mardijker for "free") that were confused with Baroussai (Srivijaya of Suvarnadvipa) and Tawalisi (as visited by Ibn Battuta, which is plausibly Jawa; cf. 鄭和 with Varuna). They are associated with Palman galleons (galeones for naos, ships from gale(r)a for trireme of remiges or eretai) that navigated by tornaviaje (volta do mar) using the current created by the tropic 黑 and arctic 親 (tshin(g) / c(h)in(g) / tshen(g) / chan / tshan) tides (潮 or tsh(i)(a)u / tsheu / t(i)au / tie(u) / tio). There is a protracted dispute in politics and economics for control of an archipelago in the cardinal South Sea (relative to China, not the East Sea) or Champa Sea (named for the Austronesian Cham people, with the aromatic campaka of India and the abbreviation of (pa)pura, p(aram)eshvara, padesha and panagara) that determines nautical passage and navigation. It is important for its ports of "call" (scala or scalo to "seek" or "visit").

The region is noted for the adventures and enterprises (i.e., feats, exploits and conquests) of strange "factors" or "upper heads" of factories as fiduciary merchants (商 or soeng / s(h)ang / s(h)ong / siang / siong of commerce or 生理) in imperial and colonial industry or as a mercantile actor with commercial agency (e.g., a sopracargo, sobrecargo for comprador). The diasporic migrants from China to the Atlantean continent remitted (匯 or hui / hue / fui) valuta (金 or metallic gold) by letter (批 or ph(a)i / ph(o)i / ph(u)e / phie) to their homeland and established the 錢莊 as a bank (號 or 行) with billets (票 or notes) and numerary pieces (銀 or silver and plata) as money. To the Atlantean beyond (超 or ch(i)ao / chiau / chieu / tsiao / tsieu / tsiau), Taiwan is an industrial centre for the fabrication of semiconductors for the cybernetic designs of engineers with its industrial and commercial bank of specie and hypothec. In comparison, China and Vietnam administer special economic zones with a socialist (party-state capitalist and corporatist) market, whilst Nippon and Goryeo (Corea) consists of conglomerates of industrial families, banks and idols. Research by the central (i.e., national) successor of the colonial (e.g., commercial not industrial) bank of Joseon concluded that Nippon has the most companies (老鋪 or lao / lau / lou p(h)u / pho / pou for "old shop") founded at least a bicentenary ago in the world. Julio Pua Sarna (a name from (i)oulos for "down" as a substitute for the treasured cave of 琛 and 陳 with the remaining from 潘 or p(h)(u)an(g) for the "rinsed water of rice", not "puncture", and "roe deer", not the "cratch" of prurigo) persuaded the Taiwanese state agency of the Industrial Technology Research Institute to establish a "park" as an electric laboratory for "radio frequency" engineers in the fabrication and manufacture of electronic semiconductors in the integrated circuit industry.

The Tairoa—a "nation-by-volition" (Willensnation) with its guerdon-taker fund—is a leader in the industry as measured in "cash" (from "letter"). Similarly in the modern era (i.e., since the 11650s HE), Leung kwong in the expanse of fragrant Pearl River is notable for its technocratic regime and services. The territory and ports of this "delta" developed its metropoles in the region of Canton. The hybrid culture of Chinese Canton is noted for its cuisine. The 李锦記 (li kim / gim / gam ki / gi) "mark" is noted for its Cantonese (not the Yue language) sauces. The Cantonese 記 are institutions of efficiency. Chinese cinema uses religious Daoism and Buddhism for a mythic fantasy of a heroic cultivator (俠 or hiep / hiap / hiab for "chivalrous, courteous, valorous, valiant, errant, gallant and Romantic rider") in transcendent cultivation (修鍊 siu lian / lien for "meditation") with tribes of strange things (e.g., 妖 or yau / yeu / yiu for "daemon", 鬼 or kui / gui for "spectre", 怪 or guai / kuai for "monster", and 魔 or mo from mala<mara for "devil"). The arts of this magic and music with immortal spirits is constrained with the drama of the disciples and the relations of patriarchs (and matriarchs) in a hierarchy of families of superior pater (and mater) and inferior frater (and sorer), which might be major or minor. Aesthetic ("swee" from 媠 or sui and "yan dao" from 緣投 or ian tau in Min) cinematic actors in Asia are frequently mixed progeny of farang (Eurasiatic migratory ethnos), or luk-khrueng (in Daic), 混血 (hu(e)n / fun / hon / wan / wen (s)h(i)ueh / hoeh / shiuq / shioq / hiet / hiat / hiut for "combined blood") and hafa (or hawha in Astronesian from "half" not gravid hapu).

In the "city of lions" as a similar transcultural entrepôt, the colloquial English of Singapura reflects the characteristic of the colonial adventure and imperial enterprise. With its The Straits Times (cf. the South China ["morn", not "even"] Post, not The Bund of the North) and Radio Television Singapura (which separated from the Malaya Broadcasting Corporation), it combines the "commercial" dialects of language in a "creole" from the Min to the Malay in addition to the Chinese (or the Mandarin) and the Tamil diaspora. For example, gila (from the Malay) and 痟 (siao / siau from the Min, not the vulgar 潲 in intensification for seminal 精 that is also in Hakka) are used for "mad, insane". Like Malay English, it uses particles to modify the significance of a sentence: ah (啊), lah (啦), eh (欸), leh (咧), liao (了), lor (囉), mah (嘛), meh (咩), mou (冇), har (哈, which is connected to the hah of 嚇, 吓, 唅, 唅 and 蛤, whilst the latter Sinitic character of gap / kap refers to an amphibious frosh or pad from the Daic gop / kop as in a 蝦蟆 or (g)ha / he ma / mo / bo) and hor (乎 or 嗬 as a fusion of 係 and 哦). Intelligible (and sensible), it is prominent in topic (theme) with a comment (rheme) instead of a subject with an object. The idiom "south boat, north horse" illustrates how the Chinese dialects of the Sinitic Han (not the Yue connected in origins to the Daic, Austroasiatic and Austronesian languages) was influenced by migration in the disparity vs. vastity of regional terrain. The city on an isle, through its legal separation from the Malay Peninsula, was governed by a benevolent dictator and "author" of politics (政治 or z(h)en(g) / z(h)in(g) / tsin(g) / tsen(g) / c(h)eng z(h)i / ts(h)i / c(h)i / di / ti) responsible for advancing its prosperity and economic development (e.g., the Housing and Development Authority). Its "Machiavellian" dictature was critiqued by its ambassador itinerant (cf. resident) David Saul Mashal, the principal chief minister of the colonial state. Being a democrat yet an autocrat is a contradiction. Apologists in search of an option distinguish the "hard" dictadura or ditadura from "soft" dictablanda or ditabranda. The exercise of a mou—i.e., douce or dulce from the French—despot (dominus) is still a tyranny of the demos—e.g., as connected to the Celtic tigern, Punic ṭr(n) or ṣr(n), and Romanic via Hellenic Tyrrhenus and turris.

[5] This is the Chinese moral refrain 「在家靠父母，出外靠朋友」. Progeny of Fate, nation-states must depend (k(h)au / k(h)ua / k(ha)o) upon amity (bong / pong / bang / pang / beng / peng / bung / pung y(o)u / (y)iu / yeu / ieu / jau) when they go forth (ts(h)u(t) / ts(h)u(e)(k) / ts(h)u(e)(h) / ch(o)u) to the World. The esperance for the alliance is from 《孟子·公孫丑下》, which states 「得道多助，失道寡助」 or those of a iusta causa ("obtaining the Way") have many (d(u)o / doe / t(u)o / t(o)u / da / ta) to assist, whilst those who neglect the course encounter a paucity of assistance (sit / sik / set / sek / sat / sak dao / do(u) / dau / tau gua / gwa / kua chu / zu / tsu / ju / cho / zo / tso / jo). Each are comrades (室友) of the same planet—a common chamber or s(h)i(t) / si(a)k / sek / sih / seh, not the euphemism for amants.

[6] Whilst the calorific humidity of summer in temperate climes commences, the pressures from the (di)rector (school head master) temporarily cease for the "toppers" (狀元 or ts(i)ong / ch(i)ong / zong / tsu(a)ng / z(h)uang / tseng yu(a)n / (n)guan(g) / nguong / ngueng / ngian / ngien / yen for "leader" as the 首領 for "head and neck" compared to the 榜眼 and 探花 or tan(g) / t(h)am hua / hoa / hue / hoe / fa) of cream (manda). This pression of expectation for conformity is equivalent to the artificial tension that a "hunger stone" commemorates—or as an inversion of esperance for the future, "if [when] you see me [a riparian measure of seasonal scarcity of the vital waters in natural streams], then ween [lament in dolorous woe]". For all students, the editors want to counter any pessimism with optimism; in schooling 杜甫 states 「讀書破萬卷，下筆如有神」 ("study a myriad of volumes, inscribe as if God"). As Confucius says in Analects (《論語》), "posterity [is] formidable" (「後生可畏」).