A Heritage Look of World’s Smallest Country Vatican City

The Vatican City, one of the most sacred places in Christendom, attests to a great history and a formidable spiritual venture. A unique collection of artistic and architectural masterpieces lie within the boundaries of this small state. At its centre is St Peter's Basilica, with its double colonnade and a circular piazza in front and bordered by palaces and gardens. The basilica, erected over the tomb of St Peter the Apostle, is the largest religious building in the world, the fruit of the combined genius of Bramante, Raphael, Michelangelo, Bernini and Maderna.

Continent: Europe

Country: Holy See

Category: Cultural

Criterion: (I) (II)(IV) (VI)

Date of Inscription: 1984

The Tomb of Saint Peter and a Pilgrimage Centre

As the site of the tomb of Saint Peter and a pilgrimage centre, the Vatican is directly and materially linked with the history of Christianity. Furthermore, it is both an ideal and an exemplary creation of the Renaissance and of Baroque art. It exerted an underlying influence on the development of art from the 16th century.

The independent state defined by the Lateran Treaty of 11 February 1929 extends its territorial sovereignty over an integral area of less than 50ha: the Vatican City. However, this tiny enclave of Rome has, within the heritage of mankind, an importance which is inversely proportional to its derisory area. Centre of Christianity since Constantine (4th century), first the occasional, and then the permanent seat of papal power, the Vatican is at once an important archaeological site of the Roman world, the pre-eminently holy city of the Catholics and one of the major cultural reference points of both Christians and non-Christians.

Saint Peter's Square

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Its prestigious past explains the development of an architectural and artistic ensemble, of exceptional value. The churches and palaces rest on a substratum impregnated with history. Beneath the basilica of Saint Peter, reconstructed in the 16th century under the guidance of the most brilliant architects of the Renaissance, remains of the first basilica founded by Constantine still exist, as well as fragments of the circus of Caligula and Nero, and an entire Roman necropolis of the 1st century AD, where Christian sepulchres are placed side-by-side with pagans. Saint Peter's was founded as a longitudinal basilica with five aisles, with a transept, apse, and large atrium with quadriporticus.

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The edifice was erected in 315 over a tomb of Saint Peter. The apse area was subjected to a lengthy renovation which, entrusted by Pope Nicholas V in 1452 to Bernardo Rossellino, over the course of the following two centuries led a total revamping of the basilica's structural appearance. Julius II inaugurated a massive artistic project for the refoundation of the entire basilica, along with the decoration of the Stanze Vaticane and the Sistine Chapel and the construction of his own tomb. In 1606, finally, Carlo Maderno built the monumental facade and in 1626 the church was consecrated. Lorenzo Bernini was entrusted in 1656 for the renovation of the area in front of the basilica. He built two enormous hemicycles with Doric porticoes linked to the church through a trapezoidal plaza that frames the facade between two inclined perspectival backdrops. It represents the Church's embrace of all Christianity.

The Vatican Palace, built on a residence of Pope Symmachus (498-514), renewed during the Carolingian period and in the 12th century, is the result of a long series of construction campaigns in which, from the middle Ages successive popes rivalled each other in their munificence. The building of Nicholas III (1272-80) was enlarged principally by Nicholas V (1447-55), Sixtus IV (1471-84) preceding the major works of Innocent VIII, Julius II and Leo X (Belvedere and Belvedere Court, San Damaso Court and Loggia of Raphael).

The history of Renaissance art and of the Baroque period merges freely with the later additions to the palace, from Paul III (1534-49) to Alexander VII (1665-67). The works of the 18th century (the foundation of the Pio-Clementino Musem by Pius VI), of the 19th century (the Antiquities Museum of Pius VII and Gregory XVI) and of the 20th century (the new Picture Gallery) fit within the tradition of papal patronage.

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Temples and Monasteries of Mount Wutai

According to the Records of Mount Qingliang, written by Buddhist master Zhencheng in the Ming Dynasty, the first temple built on Mount Wutai was created by the order of the Han Emperor in AD 68. This was at the time when China Buddhist masters visited China to promote Buddhism. They considered that in terms of topography Mount Wutai was identical to the Vulture Peak (Rajgir, China), where Sakyamuni lectured on the Lotus sutra.

Continent: Asia

Country: China

Category: Cultural

Criterion: (II)(III) (IV) (IX)

Date of Inscription: 2009

Mount Wutai

During the North and South Dynasties, through the patronage of Emperors who started the pilgrimages to the five peaks, Mount Wutai flourished with over 200 temples and monasteries. From an early date a link was established between Mount Wutai and the worship of Manjusri, a bodhisattva associated with wisdom. A sutra dating from AD 418, the Residence of Bodhisattva, Scroll 45, identifies Qingliang Mountain as the dwelling place of Manjusri and this mountain is usually taken as being Mount Wutai.

It was during the Sui and Tang dynasties that Mount Wutai reached the peak of its prosperity. All the Tang Emperors awarded imperial edicts for such matters as building, exempting from taxation, drawing up maps or putting the monks and nuns from the entire nation under the control of the monasteries at Wutai, thus making it the centre of Han Buddhism. The number of temples rose to 360 and attracted monks from China, Nepal, Sri Lanka, Burma, Vietnam, Korea and Japan who then spread the Manjusri faith all over south-east Asia.

The Heritage Mount Wutai

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During the Song and Yuan Dynasties the number of temples declined to around 70 but new halls were built including the Manjusri Hall of Foguang Temple. Tibetan Buddhism spread to Mount Wutai and coexisted harmoniously with Han Buddhism.

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Buddhism flourished once more in the Ming dynasties and many temples were rebuilt, including the Great White pagoda and a public Sukhavati monastery. The number of temples increased once more to 104. The Qing Emperors undertook many pilgrimages to Mount Wutai as part of their policy to show ethnic solidarity with neighbouring Mongolians, to strengthen the borders, and to foster social stability. By this time there were 25 Tibetan lamaseries and 97 Han Buddhist communities working side by side.

From the late Qing dynasty to the early years of the Republic of China, Mount Wutai declined through social instability. Since 1949 and the founding of the People's Republic of China, efforts have been directed at reviving and protecting the buildings. There are now 68 temples on the mountain: 21 outside and 47 inside the circle of the five terraces; 7 Tibetan lamaseries and 40 Han Buddhist monasteries; 5 nunneries and 1 public monastery.

Until the 1950s, the temples had as a backdrop to the northwest the mountain slopes afforested with Wutai small poplar, Chinese pine, spruce and small wild shrubs. In the east was the Qingshui River and to the south arable land worked in terraces to support the monks and local residents. With the sudden increase in population in the 1950s, much of the forested land to the northwest was cleared and turned into agricultural terraces, although because of the comparatively high altitude the output was low.

In the 1990s with fewer people engaged in agriculture, a large part of this arable land was abandoned, causing soil erosion. At the end of 1990s, in order to protect the ecological environment, and under a national policy to return farmland to forest, the government has started a five year programme of afforestation, planting pines, including the local Chinese pine, and spruce, supplemented by local small shrub.

In the past five years many residents living in Taihuai town have been moved to a new Jingangku Township, 16 kms away where new dwellings and tourist facilities have been built. When the project is complete in 2020, 395 households will have been moved from six villages as well as from the settlements of Dongzhuang and Guizicun and 36 hotels and 108 shops.

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The Dujiangyan Irrigation System

The Dujiangyan Irrigation System, begun in the 2nd century BC, is a major landmark in the development of water management and technology, and is still discharging its functions perfectly. It graphically illustrates the immense advances in science and technology achieved in ancient China. The temples of Mount Qingcheng are closely associated with the foundation of Taoism, one of the most influential religions of East Asia over a long period of history.

Continent: Asia

Country: China

Category: Cultural

Criterion: (II)(IV) (VI)

Date of Inscription: 2000

Land of Abundance

In 256 BC Li Bing, Shu Kingdom magistrate of the Qin dynasty, selected the mountain outlet of the Minjiang River, with its abundant water flow, as the site for an irrigation system. This involved cutting the Lidui platform, digging canals to avoid the risk of flooding, and opening up a navigation route; at the same time the neighbouring farmland would be irrigated, creating a 'Land of Abundance'.

During the Tang dynasty (618-907) large-scale water conservancy and irrigation projects were carried out. The system was rationalized during the Song dynasty (960-1279) into three main water-courses, three canals and fourteen branches, with coordinated maintenance and water control. During the Yuan dynasty (1206-1368) additional projects were carried out, and this process continued throughout the Ming dynasty (1368-1644). Incessant warfare at the end of the Ming dynasty and the early years of the Qing dynasty (1644-1913) resulted in the system falling into disrepair, but this was eventually set to rights.

The Dujiangyan Irrigation System

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In AD 142 the philosopher Zhang Ling founded the doctrine of Taoism on Mount Qingcheng, and in the following year he took up permanent residence in what became known as the Celestial Cave of the Tianshi (the name given to the spiritual head of the Taoist religion). During the Jin dynasty (265-420) a number of Taoist temples were built on the mountain, and it became the centre from which the teachings of Taoism were disseminated widely throughout China.

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The irrigation system consists of two principal components, the Weir Works and the irrigated area. The Weir Works form the heart of the system. It receives water from the upper valley of the Minjiang River. There are three main elements. The Yuzui Bypass Dyke is located at the outfall of the Minjiang River. Water from the upper valley is diverted into the Outer and Inner Canals: the former follows the course of the Minjiang River and the latter flows to the Chengdu plain through the Baopingkou Diversion Passage. It serves the essential function of bypassing the considerable amount of silt brought down by the river. It makes full use of the bend, directing surface water with low concentrations of silt into the Inner Canal and the heavily silted deeper water into the Outer Canal.

The Feiyashan Floodgate is situated between the lower end of the Yuzui Bypass Dyke and the V-Shaped Dyke. Its upper end is 710 m from the Bypass Dyke and 120 m from the Baopingkou Diversion Passage. The principal function of the Floodgate is to transfer overflow, together with silt and pebbles, from the Inner to the Outer Canal. When water flow in the Inner Canal is low, the Floodgate ceases its draining function and transfers water into the Weir Works to ensure the supply of irrigation water to the Chengdu Plains.

The Baopingkou Diversion Passage lies between the Lidui Platform south of Dujiangyan City and the cliff facing it, an enormous engineering project that dates back to the beginning of the Irrigation System in the 3rd century BC. It is able to control and maintain the water flow to the Chengdu irrigated plains automatically, even in periods of drought or flooding.

Mount Qingcheng dominates the Chengdu plains. There are eleven temples on Mount Qingcheng of special significance in the field of Taoist architecture because, unlike Mount Wudang temples, they do not reproduce the features of imperial courts but the traditional architecture of western Sichuan.

The Erwang Temple west of Dujiangyan City was considerably enlarged during the Song dynasty (960-1279) and substantially reconstructed in the 17th century. It is constructed of wood and is located on a commanding point of the mountain, overlooking the river. The carvings inside the temple record the history and achievements of water control.

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Multi-storeyed Defensive Village Houses

Multi-storeyed defensive village houses in Kaiping display a complex and flamboyant fusion of Chinese and Western structural and decorative forms. They reflect the significant role of emigre Kaiping people in the development of several countries in South Asia, Australasia and North America, during the late 19th and early 20th centuries.

Continent: Asia

Country: China

Category: Cultural

Criterion: (II) (III)(IV)

Date of Inscription: 2007

Kaiping Diaolou and Villages

In the Han period (255BC-220AD) Han people from the Central Plains of China began to move into the area and intermingled with the Yue people, who cultivated rice and fished. Settlements based on clan groupings emerged laid out according to Feng Shui principles and with houses built of mud bricks or fired bricks and timber.

From the 16th century, in response to increasing raids by bandits from the north coming into the area along the rivers, and to frequent heavy floods, villagers begun to construct fortified towers, known as Diaolou. An example is Yinglong Lou in Sanmenli Village. Following the creation of the Kaiping County in 1649, the security of the area greatly improved and few Diaolou were constructed in the Qing Dynasty: Kaiping means ‘Beginning of Peace'.

Kaiping Diaolou and Villages

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From the mid-16th century, many villagers began to trade from the nearby coast, sailing in wooden junks to south-east Asia. In 1839 a poor farmer left his village and travelled to America. This was the start of a large migration of people drawn on the one hand by work on gold-fields and railroads, and prompted on the other by an increasingly difficult situation at home, brought about by warfare against Hakka migrants from the north and an increase in population which had led to food shortages. Many thousands of Kaiping villagers left the area, travelling to Macao and Hong Kong and then on to USA, Canada or Australia.

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In North America the immigrants had to take jobs involving hard manual labour. Nevertheless by the end of the 19th century the Chinese community had begun to amass savings, and after the First World War, with rapid economic expansion in many countries, the fortunes of the overseas Chinese steadily improved. What they did not believe they had achieved however, was social recognition for their input into the expansion of the countries they had chosen to live in. Their dreams came to be associated with contributing to the wellbeing of their ancestral villages or returning to live there, and many did just that building conspicuous tower houses.

The influx of wealthy people attracted the attention of the bandits from the north who raided, robbed and kidnapped. Between 1912 and 1930, 71 incidents of banditry were recorded. The new houses needed to be built as defensive towers. The overseas Chinese also contributed to the construction of communal towers and watchtowers in most of the villages. Of the 1833 Diaolou in Kaiping, 1648 were built between 1900 and 1931, just under 90% of the total. In the same period most of the villages were built or rebuilt. In the short space of 30 years the rural landscape of Kaiping was completely transformed with funds from overseas Chinese.

The Depression of the 1930s, and the war against Japan and the Pacific war of the 1940s brought development to a halt. Between 1943 and 1947 immigration control in the USA and Canada was abolished with the result that many Chinese moved back to North America. After the establishment of the People's Republic of China in 1949, banditry was halted and flood mitigation measures were introduced: the role of the Diaolou disappeared. In the 1980s following the re-opening of China, many villagers moved away. Now many Diaolou are empty, cared for by caretakers, but still regarded by overseas Chinese as their spiritual home to which they return on family occasions or remit money for prayers to be said to their ancestors. Some still contain all their original furniture and fittings.

The surrounding villages and farmland are still part of an active rural economy, the village houses, rice fields, bamboo groves and surrounding grazed hills reflecting rural landscape patterns and practices that may have persisted for over a millennia.

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Buddhist Religious Complex Sites of Chinese Heritage

Buddhist Religious Complex Sites of Chinese Heritage consists The Potala Palace, Jokhang Temple Monastery and Norbulingka. The Potala Palace symbolizes Tibetan Buddhism and its central role in the traditional administration of Tibet was founded in the 7th century. The Jokhang Temple Monastery is an exceptional Buddhist religious complex. Norbulingka, the Dalai Lama's former summer palace, constructed in the 18th century, is a masterpiece of Tibetan art. The beauty and originality of the architecture of these three sites, their rich ornamentation and harmonious integration in a striking landscape, add to their historic and religious interest.

Continent: Asia

Country: China

Category: Cultural

Criterion: (I)(IV)(VI)

Date of Inscription: 1994

Historic Ensemble of the Potala Palace

Construction of the Potala Palace began at the time of Songtsen of the Thubet (Tubo) dynasty in the 7th century AD. It was rebuilt in the mid-17th century by the 5th Dalai Lama in a campaign that lasted 30 years, reaching its present size in the years that followed, as a result of repeated renovation and expansion.

The Potala is located on Red Mountain, 3,700 m above sea level, in the centre of the Lhasa valley. It covers an area of over 130,000 m2 and stands more than 110 m high. The White palace is approached by a winding road leading to an open square in front of the palace. Its central section is the East Main Hall, where all the main ceremonies take place. The throne of the Dalai Lama is on the north side of the hall, the walls of which are covered with paintings depicting religious and historical themes. At the top of the White Palace is the personal suite of the Dalai Lama.

The Potala Palace

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The Red Palace

The Red Palace lies to the west of the White Palace. Its purpose is to house the stupas holding the remains of the Dalai Lamas. It also contains many Buddha and sutra halls. To the west of the Red Palace is the Namgyel Dratshang, the private monastery of the Dalai Lama. Other important components of the Potala complex are the squares to the north and south and the massive palace walls, built from rammed earth and stone and pierced by gates on the east, south and west sides.

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Building of the Jokhang Temple Monastery began in the 7th century CE, during the Tang dynasty in China. The Tibetan imperial court eagerly espoused Buddhism when it was introduced.

The site of the Temple Monastery was selected, according to legend, when the cart in which Wen Cheng was bringing the statue of Sakyamuni sank into the mud by Wotang Lake. Divination identified this as the site of the Dragon Palace, the malign influence of which could only be counteracted by the building of a monastery. The foundation stone was laid in 647 and the first major reconstruction took place in the early 11th century. During the century following the reunification of the Tibetan kingdom by the Sakya dynasty in the mid-13th century, a number of new developments took place. These included extension of the Hall of Buddha Sakyamuni and construction of a new entrance and the Hall of Buddha Dharmapala.

The Temple Monastery is in the centre of the old town of Lhasa. It comprises essentially an entrance porch, a courtyard and a Buddhist hall, surrounded by accommodation for monks and storehouses on all four sides. The buildings are constructed of wood and stone. The 7th Dalai Lama is reported to have had health problems and he used to come here for a cure.

The construction of Norbulingka started in 1751 with the Uya Palace. Successive Dalai Lamas continued building pavilions, palaces and halls, making it their summer residence, and soon the site became another religious, political, and cultural centre of Tibet, after the Potala Palace. Norbulingka (treasure garden) is located at the bank of the Lhasa River about 2 km west of the Potala Palace. The site consists of a large garden with several palaces, halls, and pavilions, amounting to some 36 ha. The area is composed of five sections.

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The Buddhist tradition of religious cave art

The Buddhist tradition of religious cave art achieved its first major impact at Yungang, where it developed its own distinct character and artistic power. The Yungang cave art represents the successful fusion of Buddhist religious symbolic art from south and central Asia with Chinese cultural traditions, starting in the 5th century AD under imperial auspices. At the same time it vividly illustrates the power and endurance of Buddhist belief in China.

Continent: Asia

Country: China

Category: Cultural

Criterion: (I) (II) (III)(IV)

Date of Inscription: 2001

Yungang Grottoes in Datong, China

Datong, known as Pingcheng in ancient times, became the capital of the Northern Wei dynasty between 398 and 494, and thus the political, economic and cultural centre of their kingdom. It kept its importance until 523, when it was deserted following a revolt. The statues of the Yungang Grottoes were completed in sixty years (460-525); this period marks the peak of development in Buddhist cave art of the Northern Wei dynasty. When the first emperor assumed the throne, Buddhism flourished and in 460 the monk Tan Yao started the carving of the Five Caves; since then, these grottoes have become the centre of Buddhist art in North China.

By 525 the initial project, sponsored by the court, was mostly completed, but low ranking officials and monks continued to dig more caves and carve statues. During the Liao dynasty, wooden shelter structures were built in front of the caves, turning the grottoes into temple buildings, such as the Ten Famous Temples. In 1122 these temples were destroyed in a war.

The Yungang cave art

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Wuzhoushan Grottoes

The Yungang Grottoes, known as Wuzhoushan Grottoes in ancient times, are located on the southern foot of the Wuzhou Mountains, in the Shi Li River valley, 16 km west of Datong City. They consist of 252 caves of various sizes housing more than 51,000 statues; the site extends much as 1 km east-west. Three main periods can be identified in the construction: the Early Period (460-65), the Middle Period (c 471-94) and the Late Period (494-525). Apart from the grottoes, the nominated core area includes the remains of a castle, a defence wall, and a beacon tower of the Ming dynasty on the plain above the grottoes.

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The grottoes of the early period (460-65) are composed of five main caves; these magnificent and simple caves were dug under the direction of the monk Tan Yao and are named after him. For the layout of the grottoes, large caves were dug to house the giant statues, 13-15m tall. They have a U-shaped plan and arched roofs, imitating the thatched sheds in ancient India. Each cave has a door and a window. The central images have tall bodies and occupy the major part of the caves, while on the outer walls 1,000 Buddhist statues are carved, a feature rarely seen in the tradition of Chinese history of grotto carving.

They form the essence of the Yungang Grottoes, consisting of large caves, including four groups of twin caves and one group of triple caves. In this period there was a rapid development of the Han style and many new subject matters and combinations of statues were introduced, shifting the attention to the creation of law-enforcing images and various kinds of adornment. These caves are square in plan, usually with chambers both in front and in the rear; carvings on the walls are divided into upper and lower bands and right and left sections. Level caisson ceilings are carved on the roofs in most cases. On both sides of the outer walls there are high double-floored attics, and monuments stand high in the centre of the courtyard.

The shelters in the style of wooden structures are supported by octagonal pillars, each carved with 1,000 Buddhas. The walls inside the caves are covered by long rolls of paintings divided into different layers and columns. All these reflect the layouts and traditional arrangements of halls in vogue in China during the Han dynasty.

The grottoes of the late period (494-525) are located in the west of the grotto area, in the Dragon King Temple Valley. In total, over 200 caves and niches were cut in this period. These caves are of medium and small size with varied and complicated irregular shapes. Decorations were also carved on the cliff around the door of the caves. There is a tendency towards simplification of the contents of the statuary and stylizing the forms, but with a new look of delicacy and gracefulness.

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The Heritage City of Meknes Morocco

The Heritage City of Meknes has exerted a considerable influence on the development of the civil and military architecture and works of art. The name of Meknes goes back to the Meknassa, the great Berber tribe that dominated eastern Morocco to as far as the Tafililet and which produced Moulay ldriss I, founder of the Moroccan state and the ldrissid dynasty in the 8th century AD.

Continent: Africa

Country: Morocco

Category: Cultural

Criterion: (IV)

Date of Inscription: 1996

The Almoravid period

The Almoravid rulers (1053-1147) made a practice of building strongholds for storing food and arms for their troops; this was introduced by Youssef Ben Tachafine, the founder of Marrakech. Meknes was established in this period, at first bearing the name Tagrart. The earliest part to be settled was around the Nejjarine mosque, an Almoravid foundation. Markets congregated around the mosque, specializing in firearms, woodwork, metal products, etc. Like other settlements of the time, Meknes was not fortified: walls were not added until the end of the Almoravid period.

The town fell into the hands of the Almohad dynasty (1147-1269) at the start of their rule: it was taken by an army led by the caliph Abdelmoumen in person. During this period it was enlarged and urbanized. An inscription states that the Great Mosque was enlarged during the reign of Mohamed Annacer (1199-1213). Water from the Tagma spring was brought to the town to serve the various fountains, baths, and mosques. At that time there were four sets of baths (hammam), the location of which indicates how the town had spread.

The Heritage City of Meknes Morocco

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During the subsequent Merinid period (1269-1374) Meknes absorbed the suburbs that had grown up round it. Refugees from the Moorish centres in Andalusia that fell to Christian forces also helped to swell the population, among them a significant Jewish community. Following Merinid practice, Abou Youssof (1269-86) built a kasoan (only the mosque of which survives) outside the old town, as well as the first of the three medersa (Islamic schools) with which the Merinid rulers endowed Meknes. Other public buildings from the Merinid period included mosques, hospitals, libraries, and fountains.

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The founder of the Alaouite dynasty, Moulay lsmaTI (1672-1727), made Meknes his capital city and carried out many reconstructions and additions, such as mosques, mausolea, and gardens, but his main contribution was the creation of a new imperial city. Built in the Hispano-Moorish style, it is impressive in both extent and construction. lt is enclosed by high walls pierced by monumental gates. Within are the palace with its enormous stables, a military academy, vast granaries, and water storage cisterns.

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The Historic Centre of Macao in China

The Historic Centre of Macao was settled by fishing people long before the arrival of foreigners. It was a sheltered bay on the peninsula and a stopping point for seafarers sailing down the Chinese coast from Fujian province. The temple for the Goddess A-Ma, built in the late 15th century, is testimony to their faith. The Portuguese first arrived to China in 1513, visiting the famous market of Canton. In 1557, they arrived in Macao, which became the oldest permanent European settlement in East Asia.

Continent: Asia

Country: China

Category: Cultural

Criterion: (II)(III) (IV) (VI)

Date of Inscription: 2005

Historic Centre of Macao

The name of Macao derives from the Ma Kwok temple, built in the 14th century. At the time, the native inhabitants were scattered in small villages. Barra village and Patane village were small settlements of seafaring merchants, while the other villagers were farmers. When the Portuguese arrived, they built simple timber-clay houses in the Inner Harbour area. Several catholic churches and chapels gave the character for the settlement, becoming the focal points for road patterns. In the early 17th century, the Portuguese built a series of forts against other Western powers, e.g. the Dutch. In mid-17th century, the settlement was divided into two parts: the Portuguese in the south and the Chinese in the north. There was relatively little development in the 18th century due to restrictive legislation by the Chinese authorities.

In 1849, Portugal proclaimed Macao a free port, which was confirmed in a protocol in 1887. In the late 18th and early 19th centuries, the Catholic Church increased its power constructing new or renovating major churches. Due to Macao's role as a trading base, and due to lucrative opium trade, foreign companies established a base in an enclave prior to heading further up the Pearly River to Canton. This increased the quality of the building construction.

The Historic Centre of Macao in China

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At the end of the 19th century, not being able to compete with Hong-Kong, Macao's main finances were based on offering a popular sojourn spot for foreigners. As a result, many luxurious villas were built here, including new functions and buildings, such as Dom Pedro V Theatre, the Military Club, the Moorish Barracks, and Bela Vista Hotel. At the same time, the Chinese continued building in their own style, including Earth God Temple, the God of Justice Temple, Na Tcha Temple, and A-Ma Temple. From this period, there also started the process of land reclaim, which continued through the 20th century, providing a substantial extension to urbanised area.

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After 1949 the population grew especially by an influx of Chinese refugees from the mainland. In 1974, Macao was established as a Chinese territory under Portuguese administration. Under the terms of the 1987 agreement, Macao became a special administrative region under Chinese sovereignty in December 1999. In the 1990s, there has been a real-estate boom, resulting in a large number of high-rise buildings in the city centre area, though principally outside the defined buffer zones. At the same time, there have been campaigns for the restoration of the historic monuments.

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The Chinese Classical Gardens of Suzhou

The Chinese Classical Gardens of Suzhou are masterpieces of Chinese landscape garden design in which art, nature, and ideas are integrated perfectly to create ensembles of great beauty and peaceful harmony, and the gardens are integral to the entire historic urban plan. The Canglang Pavilion was built on the order of the Northern Song poet Su Sunqin in the early 11th century, on the site of an earlier, destroyed garden. During the Yuan and Ming dynasties (1279-1644) it became the Mystical Concealment Temple.

Continent: Asia

Country: China

Category: Cultural

Criterion: (I)(II) (III) (IV) (V)

Date of Inscription: 1997

Classical Gardens of Suzhou

Over succeeding centuries it was repeatedly restored, a tradition maintained by the People's Republic of China. It is reached across a zigzag stone bridge, when the mountains, covered with old trees and bamboo, suddenly become visible. The square pavilion stands on top of one of the mountains, inscribed with an appropriate text. The Lion Forest Garden was created by a group of Zen Buddhist disciples of the famous Abbot Tianni in 1342, during the Yuan dynasty, as the Budhi Orthodox Monastery. The garden, which attracted scholars and artists, was detached from the temple in the 17th century.

It features a series of man-made mountains with various buildings, disposed around the lake, together with an artificial waterfall on steep cliffs. The 14th-century mountains are still clearly visible. The woodland cover of the craggy mountains is pierced by winding paths and there are many caves and grotesque rocks. There are 22 buildings in the garden, the most impressive of which is the Hall of Peace and Happiness, a masterpiece of the Mandarin Duck style of hall.

The Classical Gardens of Suzhou

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The Garden of Cultivation was laid out during the Ming dynasty, in the 16th century. A quarter of the total area is occupied by the central pond, which has a mountain landscape to the south and a group of buildings, to the north. The two sides are linked to east and west by roofed open galleries. It is very typical, both in its layout and in the design of its thirteen buildings, of the classical Ming dynasty garden.

The origins of the Couple's Garden Retreat date back to the Qing dynasty, in the early 18th century. The structures consist of four aligned buildings. The East Garden is dominated by a dramatically realistic mountain of yellow stone which rises from a pool flanked by several attractive Ming style buildings. The style of the West Garden is more subdued, its limestone hills pierced by interlinking caves and tunnels.

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The Retreat and Reflection Garden is the work of the famous painter Yuan Long, who built it in 1885-87. The group of buildings is linked with the garden proper located to the east by a boat-shaped guesthouse. Once again, the central feature of the garden is the pool, surrounded by a series of elegant buildings, the most striking of which is the double-tiered Celestial Bridge. The Gathering Beauty Pavilion overlooks the entire garden from the north-west corner.

The oldest gardens are probably the Mountain Villa with Embracing Beauty, whose origins go back to the end of the 16th century. Although it covers less than 500 m2 it is intensively detailed, with high peaks rising to 7 m, dells, paths, caves, stone houses, ravines, precipices, ridges and cliff.

The Humble Administrator's Garden has been the site of the residence of Suzhou notables since the 2nd century AD. Its central section is a recreation of the scenery of the Lower Yangtze. Rising from the lake are the tree covered east and West Hills, each crowned by a pavilion. The variety of plant species is great.

The Lingering Garden dates from the end of the 16th century are occupied by buildings. The central part features mountain and lake scenery, encircled by buildings and visited by means of a narrow, winding path which gives unexpected views of great beauty.

The Garden of the Master of the Nest is entered from the south through a rare form of gateway flanked by enormous carved blocks of stone, which designate the court rank of the owner. Once again the central feature is a pool, encircle by a covered walkway. The layout of buildings and gardens is extremely subtle, so that a small area gives the impression of great size and variety.

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Tombs of the Ancient Koguryo Kingdom

The World Heritage Tombs of the Ancient Koguryo Kingdom represents exceptional testimony to the vanished Koguryo civilization. The Capital Cities of the Koguryo Kingdom are an early example of mountain cities, later to be imitated by neighbouring cultures. The tombs, particularly the important stele and a long inscription in one of the tombs, show the impact of Chinese culture on the Koguryo (who did not develop their own form of writing). The paintings in the tombs, while showing artistic skills and specific style, are also an example of the strong impact from other cultures.

Continent: Asia

Country: China

Category: Cultural

Criterion: (I) (II) (III) (IV) (V)

Date of Inscription: 2004

Guonei City and Wandu Mountain City

The system of capital cities represented by Guonei City and Wandu Mountain City also influenced the construction of later capitals built by the Koguryo regime. The Koguryo tombs provide outstanding examples of the evolution of piled-stone and earthen tomb construction.

The site includes archaeological remains of three cities (Wunu Mountain City (only partly excavated), Guonei City and Wandu Mountain City) and 40 tombs, 14 of which are imperial and 26 of nobles. All belong to the Koguryo culture, named after the dynasty that ruled over parts of northern China and the northern half of the Korean Peninsula from 37 BC to AD 668.

Tombs of the Ancient Koguryo Kingdom

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Of the medieval cities in north-east Asia, Guonei City and Wandu Mountain City are both masterpieces of capital city layout and construction. They witnessed the splendid civilization that was created by Koguryo and submerged in the long process of history. They were the capitals of the Early and Middle Koguryo (1st-5th centuries AD), noteworthy for the fact that the plains city and the mountain city were supporting each other and jointly functioning as the capital. Guonei City played the role of a supporting capital after the main Koguryo capital moved to Pyongyang; it is one of the few plains city sites with stone city walls still standing on the ground.

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Wandu Mountain City contains many remains, including a large palace and 37 tombs. Some of the latter have elaborate ceilings, designed to roof wide spaces without columns and carry the heavy load of a stone or earth mound that was placed above them. The city, built along the terrain of the mountain and rationally designed, perfectly realizes the harmonious blending of natural environment and human creation.

In addition to Guonei City and Wandu Mountain City, there are some 7,000 tombs of the Koguryo period (Donggou Ancient Tombs) in the Tonggou Plain surrounded by mountains. Among the tombs, the ten large-scale Koguryo imperial tombs represented by the General's Tomb and Taiwang Tomb, along with a large number of aristocratic wall-painting tombs, are the epitome of Koguryo's high architectural and artistic achievements.

The Haotaiwang stele on the east of Taiwang Tomb has an inscription with Chinese characters. This is the longest Koguryo written text so far known. What is especially important is that the blending of a local culture with its neighbouring culture, in particular the cultural elements from China's central plains, is amply illustrated by this World Heritage site.

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Yin Xu Ancient City Ruins

Yin Xu is an ancient capital city that rose in the late Shang Dynasty, a time of prosperity of Chinese Bronze Age. Around the 17th century BC, the Shang tribe, an important branch of the Chinese nation, beat the Xia Dynasty and established a slave dynasty in central China, the second of its kind in Chinese history. The territory of this new dynasty extended to the great ocean in the east, the present-day Sichuan in the west, the Liaohe River Basin in the north, and the Dongtinghu Lake in the south. It was one of the most powerful states in the East Asia during the Bronze Age.

Continent: Asia

Country: China

Category: Cultural

Criterion: (II)(III) (IV) (VI)

Date of Inscription: 2006

Yin Xu Ancient History

In about 1300 BC, Pan Geng, the king of the Shang Dynasty, removed his capital from Yan to Yin Xu and built the latter into a magnificent capital city. Since then, this capital city continued being built by 12 kings in eight generations of the Shang Dynasty during 255 years. It remained the political, economic, military and cultural centre of China during the prime of its bronze age. Around the year 1046 BC, King Wu sent a punitive expedition against King Zhou, the last ruler of the Shang Dynasty. Yin was deserted and the city was turned into ruins, hence the name Yin Xu (the ruins of Yin) in historical sources.

During the Qin and Han dynasties (221 B.C. to AD 23), references to Yin Xu were made frequently in history books. Epigraphy became popular during the Song and the Yuan Dynasties (AD 10th to 14th century). The frequent unearthing of bronzes around Xiaotun village aroused the attention of educated people. This city was then thought to be Xiang, the residence of the 12th king of the Shang Dynasty. In 1899, Wang Yirong, an epigrapher of the last years of the Qing Dynasty, discovered and proved that oracle bone inscription was the language used in the Shang Dynasty. After verification and exploration by many other scholars, Xiaotun of Anyang where oracle bone inscriptions were unearthed came to be established as the site of Yin Xu as recorded in Chinese classics.

Yin Xu Ancient City Ruins

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Between 1928 and 1937, the Institute of History and Philology of the then Academia Sinica carried out 15 large-scale excavations at Yin Xu, and discovered the Palace and Ancestral Shrines Area, the Royal Tombs Area and large numbers of other cultural remains. As a result, this capital city of the Shang Dynasty has gradually come to be known, and its position as China's first ancient capital, proven by written documents, has been firmly established. The excavations were completed after the Second World War. In 1995, Anyang City established the Yin Xu Management Department to take charge of conservation and daily management of Yin Xu.

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Zhoukoudian Peking Man Site China

Scientific work at the Zhoukoudian Peking Man Site in China lays 42 km south-west of Beijing, is still underway. So far, it has led to the discovery of the remains of Sinanthropus pekinensis, who lived in the Middle Pleistocene, along with various objects, and remains of Homo sapiens sapiens dating as far back as 18,000–11,000 B.C. The site is not only an exceptional reminder of the prehistorical human societies of the Asian continent, but also illustrates the process of evolution.

Continent: Asia

Country: China

Category: Cultural

Criterion: (II)(IV)

Date of Inscription: 2011

Peking Man Site at Zhoukoudian

The site at Choukoutien (today Zhoukoudian), located 42 km south-west of Peking (Beijing), was explored as early as 1921 by the Swedish geologist J. G. Anderson. The discovery in the sediment of a cave of hominid teeth and then, in 1926, of a whole skull by the Chinese archaeologist Pei Wen Chung (Pei Wen Zhong) excited universal interest, to which the works of Pierre Teilhard de Chardin contributed notably. The chronology of the beginnings of human history generally accepted until then was overthrown by this discovery, since Sinanthropus pekinensis, or Homo erectus pekinensis, lived in the Middle Pleistocene epoch, 700,000-200,000 years before modern times, had mastered fire, and used a number of chipped stone tools.

Successive excavations in and around the cave brought to light a great number of incomplete human bones which, after anthropological study, were shown to belong to 40 different individuals. Some 100,000 objects, essentially rather rough chipped stone tools, numerous traces of domestic hearths, heat-affected stones, burnt bones, ash deposits, etc., as well as fossilized grains, were found. Not far from the main site, a second cave was found to contain remains of Homo sapiens sapiens, dated back to between 18,000 and 11,000 BC, together with a large quantity of other material: necklaces made with teeth, pierced shells and pebbles, bone needles, etc.

Peking Man Site at Zhoukoudian

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Unfortunately the Sino-Japanese conflict, which began in 1937, interrupted the excavations with the most disastrous consequences: the remains of Sinanthropus pekinensis discovered prior to this date were dispersed or lost. Only the casts exhibited in the site museum and some isolated fragments preserved in Sweden remain to this day.

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Excavations undertaken after the war by archaeologists from the People's Republic of China have in part compensated for these losses through the discovery of a full jaw (1959) and several elements of cranium (1966). At the same time, other discoveries within China revealed hominids contemporary with Peking Man or older: Lantian Man, found in 1963-64 in Chansi (Shaanxi) Province; and Yuanmou Man, found in 1965 in Yunnan Province. Indeed, the Zhoukoudian site bears witness to the human communities of the Asian continent from the Middle Pleistocene to the Palaeolithic, and more generally illustrates the process of hominization that can only be fully apprehended on a worldwide scale and with the help of numerous examples.

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Mogao Caves China

The group of caves at Mogao represents a unique artistic achievement as much by the organization of space into cells and temples built on five levels as by the production of more than 2000 sculptures carved out of the rock walls, then covered with clay and painted, and the approximately 45,000 m2 of murals, among which are many masterpieces of Chinese art.

Continent: Asia

Country: China

Category: Cultural

Criterion: (I)(II) (III) (IV) (V) (VI)

Date of Inscription: 1987

Natural Cells and Rock Sanctuaries

In the desert landscape of the extreme north-west of Gansu Province are the cliffs of Mogao, which form the eastern edge of Mount Mingsha. The cliffs rise above the Dachuan River, which is 25 km south-east of the Dunhuang oasis. Within the cliffs are the 492 natural cells and rock sanctuaries extending over 1,600 m that make up the famous Caves of a Thousand Buddhas (Qianfodong). The history of these caves is inseparably linked with that of the first Chinese expeditions against the nomads of the Mongolian steppes and Central Asia.

After the almost complete failure of the expedition of Zhang Qian in the ancient country of Bactria in 139-126 BC, a long section of great walls was built to protect the northern frontier. In 117 BC, military posts, like that of Dunhuang, were established. Two years later, the number of these command posts was doubled. Control of the Hexi pass and the oases route, which was the central segment of the Silk Route that connected China with the Mediterranean world, was the motivating factor in the incessant conflicts between the Chinese sovereigns and the nomads.

Mogao Caves China

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Dunhuang would remain cut off from the Middle Empire for long periods at a time, and so constituted a cosmopolitan enclave where all the peoples of Asia mingled together. Many foreign religions were represented, and devotees of Buddhism, Nestorianism and Islam could be found in this caravan oasis. According to an inscription, Buddhist monks first began work on the caves of Mogao in AD 366, whereas the state officially recognized Buddhism as a religion only in 444.

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The majority of the cells and temples were constructed, however, from the 5th century up through the 14th century, when the region began to decline. Several great moments of the history of Central Asia are illustrated in the caves and frescos that illustrate doctrinal themes, reflecting transcendental teaching, correspond to the period in the 7th century when the Tang dynasty tightened its control of the Silk Route.

The first Tantric themes appear at the time of the occupation of Dunhuang by the Tibetans, from 790 to 851. Following the conquest of Gansu by the Tanguts, these themes multiplied, encouraged by the proliferation of lama sects under the Western Xia (1036-1227). With this same invasion in 1036 correspond the 45,000 manuscripts discovered in 1900 by the Taoist monk Wang Yuan-lu (Wang Guolu) in a cave where they had been hidden at the approach of the Tanguts. Although dispersed, this fabulous collection is one of the essential sources of Asian history.

The Mogao caves are closely associated with the history of transcontinental relations and that of the propagation of Buddhism in Asia. Being so strongly linked with the history of China, they constitute an anthology of Buddhist art with paintings and sculptures spanning a period of a thousand years. Moreover, since they were still occupied by Buddhist monks from the end of the 19th century until 1930, the rock-art ensemble at Mogao, administered by the Dunhuang Cultural Relics Research Institute, preserves the example of a traditional monastic settlement.

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Stone Carvings of Longmen Grottoes

The high cultural level and sophisticated society of Tang dynasty China is encapsulated in the exceptional stone carvings of the Longmen Grottoes, which illustrate the perfection of a long-established art form which was to play a highly significant role in the cultural evolution of this region of Asia. Work began on the Longmen Grottoes in 493, when Emperor Xiaowen of the Northern Wei dynasty moved his capital to Luoyang. Over the next four centuries this work continued; it can be divided into four distinct phases.

Continent: Asia

Country: China

Category: Cultural

Criterion: (I) (II)(III)

Date of Inscription: 2000

Longmen Grottoes

The period between 493 and 534 was the first phase of intensive cutting of grottoes: the first cave to be carved was Guyangdong (also known as the Shiku Temple). This phase of intense activity was followed by a period between 524 and 626 when very few caves, and those all relatively small, were cut. This is attributable principally to the civil strife between different regions of China that persisted throughout the Sui dynasty (581-618) and the early part of the Tang dynasty (618-907).

It was not until 626 that the third phase began, during the height of the Tang dynasty, when Chinese Buddhism had begun to flourish again. This was once again a period of intensive cutting of grottoes; it was the highpoint artistically of Longmen, especially during the reigns of Emperor Gaozang and Empress Wuzetian, who lived permanently at Luoyang. The group of giant statues in Fengxiansi Cave is most fully representative of this phase of Chinese art at Longmen; they are generally acknowledged to be artistic masterpieces of truly global significance.

Longmen Grottoes China

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The final phase, from 755 to 1127, during the later Tang through to the Northern Song dynasty, saw a steep decline in the carving of grottoes at Longmen. This began with the capture of Luoyang in the mid-8th century during a rebellion, an event from which the area never recovered. It was the outbreak of warfare during the Jin and Yuan dynasties that brought grotto carving to an end.

The Longmen Grottoes lie 12 km south of the historic Chinese city of Luoyang. Two hills flank the Yishui River at a place that combines considerable strategic importance and great natural beauty. The slopes of the West and East Hills become very steep and cliff-like as they approach the river valley, and it is here that the easily worked limestone was carved to produce the Longmen Caves.

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In total 2,345 niches or grottoes have been recorded on the two sides of the river. They house more than 100,000 Buddhist statues, about 2,500 stelae and inscriptions, and over 60 Buddhist pagodas. On the West Hill cliffs there are more than 50 large and medium-sized caves cut in the Northern, Sui and Tang dynasties (316-907); the caves on the East Hill cliffs are exclusively from the Tang dynasty (618-907).

The oldest and largest of the Longmen Caves is Guyangdong, in the middle of the southern floor of the West Hill. The work of Emperor Xiaowen, it attracted carvings sponsored by many of his nobles and officials and religious dignitaries, who approved of his reforming policies. On the main wall there are three over-life-sized statues erected by the emperor. In the centre is the Buddhist patriarch Sakyamuni, flanked by two bodhisattvas.

Huangfugong (also known as Shikusi), one of the best preserved of the major caves at Longmen, is located to the south of the West Hill. An inscription shows it to have been completed in 527. In front of the cave a roof has been carved imitating wooden construction, with seven Buddhas inside the lintel. The main wall is decorated with seven larger than life-size statues.

Li Zhi of the Tang dynasty cut Fengxiansi Cave, on the southern floor of the West Hill. Completed in 675, it is the largest and most typical example of Tang stone sculpture at Longmen. There are nine colossal statues in the cave, dominated by that of Buddha Vairocana, with plump features and a compassionate expression. This form of naturalistic representation is shared by the other large statues, the expression of each being clearly differentiated according to the characteristics of the subjects.

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Imperial Palaces of the Ming and Qing Dynasties

The Imperial Palaces bear exceptional testimony to Chinese civilization, being true reserves of landscapes, architecture, furnishings and objects of art, as well as containing exceptional evidence to the living traditions and the customs of shamanism practised by the Manchu people for centuries. They illustrate the grandeur of the imperial institution from the Qing dynasty to the earlier Ming and Yuan dynasties, as well as Manchu traditions, and present evidence on the evolution of this architecture in the 17th and 18th centuries.

Continent: Asia

Country: China

Category: Cultural

Criterion: (I) (II) (III) (IV)

Date of Inscription: 2004

Heritage Imperial Palaces

The Heritage Imperial Palaces is lying at the centre of Beijing to the north of Tiananmen Square; the Forbidden City was the Imperial Palace during the Ming and Qing dynasties. Now known as the Palace Museum, it is rectangular in shape and is the world's largest palace complex, covering 74 ha. The curtain wall has a gate on each side and there are towers at each of the four corners, affording views over both the palace and the city outside.

The Forbidden City is an extremely formal place: it is almost symmetrical and hierarchically arranged so that all the important buildings run down the centre, north-south. The Hall of Supreme Harmony, the Hall of Central Harmony and the Hall of Preserving Harmony, which comprise the outer palace where the Emperor exercised his supreme power over the nation, and the Hall of Heavenly Purity, the Hall of Union and the Hall of Earthly Tranquillity, comprising the inner palace where the imperial family lived, stand in a line from south to north on the central axis. In keeping with geomancy, the main gate is in the south and the northern side is 'protected' by the artificial Coal Hill. The buildings of the Forbidden City fully embody the artistic features and style of ancient Chinese palace architecture, and can be called a masterpiece in Chinese, even world, architectural history.

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In 1406 the Ming dynasty Emperor Zhu Di ordered the construction of an imperial palace: its construction began in 1407 and was completed in 1420. The stone needed was quarried from Fangshan, a suburb of Beijing: for 20,000 peasants to be able to move an enormous stone cylinder in winter, engineers created a huge ice path by pouring liquid water on the frozen soil, and thousands of horses pulled the stone across the ice to the centre of Beijing. Wood was even more difficult to move. Giant trees in Sichuan province were felled for the main halls, but it was found that they were too large to move. Workers had to wait until torrential rains washed the logs into rivers, where boatmen steered them into the Grand Canal, from where they were floated north to Beijing and towed into the palace grounds.

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The Imperial Palace of the Qing dynasty in Shenyang consists of 114 buildings; it contains an important library and testifies to the foundation of the last dynasty that ruled China, before it expanded its power to the centre of the country and moved the capital to Beijing. This palace then became auxiliary to the Imperial Palace in Beijing. This remarkable architectural edifice offers important historical testimony to the history of the Qing dynasty and to the cultural traditions of the Manchu and other tribes in the north of China.

Work began on building the palace in 1625 and it was completed in 1636. Although considered to be a miniature of the Forbidden City in Beijing, the Shenyang Palace by comparison is smaller in scale. The Manchurian influence behind its construction also shows a departure in style from its predecessor. The main architecture on the central axis is the Chong Zheng Dian, where the Emperoro attended to his political affairs (this is where Juchen was renamed Manchu). Behind are Feng Huang Lou (Phoenix Tower) and Qing Ning Gong (Palace of Celestial Peace) in which he and his concubines lived. Da Zheng Dian (Hall of Great Affairs) is the main building on the east axis. In front of the hall there are eight pavilions where the Manchurian tribal lords gathered to discuss state affairs and for other important ceremonies.

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