The Number of the Beast (, "Arithmos tou Thēriou") is a term in the Book of Revelation, of the New Testament, that is associated with the Beast of Revelation in chapter 13. In most manuscripts of the New Testament and in English translations of the Bible, the number of the beast is 666. Papyrus 115 (which is the oldest preserved manuscript of the "Revelation" ), as well as other ancient sources like "Codex Ephraemi Rescriptus", give the Number of the Beast as 616 (), not 666; critical editions of the Greek text, such as the Novum Testamentum Graece, note 616 as a variant.

Poena cullei (from Latin 'penalty of the sack') under Roman law was a type of death penalty imposed on a subject who had been found guilty of parricide. The punishment consisted of being sewn up in a leather sack, sometimes with an assortment of live animals, and then being thrown into water. The punishment may have varied widely in its frequency and precise form during the Roman period. For example, the earliest fully documented case is from ca. 100 BCE, although scholars think the punishment may have developed about a century earlier (earlier than that, murderers, including parricides, would be handed over to the aggrieved family for punishment, rather than punishment being enacted by Roman state officials). Inclusion of live animals in the sack is only documented from Early Imperial times, and at the beginning, only snakes are mentioned. At the time of Emperor Hadrian (2nd century CE), the most well known form of the punishment was documented, where a cock, a dog, a monkey and a viper were inserted in the sack. However, at the time of Hadrian "poena cullei" was made into an optional form of punishment for parricides (the alternate being thrown to the beasts in the arena). During the 3rd century CE up to the accession of Emperor Constantine, "poena cullei" fell out of use; Constantine revived it, now with only serpents to be added in the sack. Well over 200 years later, Emperor Justinian reinstituted the punishment with the four animals, and "poena cullei" remained the statutory penalty for parricides within Byzantine law for the next 400 years, when it was replaced with the punishment for parricides to be burnt alive instead.

"Poena cullei" gained a revival of sorts in late medieval and early modern Germany, with late cases of being drowned in a sack along with live animals being documented from Saxony in the first half of the 18th century.

The phenomenon known as Beatlemania originated in the United Kingdom, birthplace of the Beatles, when the band first realised enormous popularity there in 1963. Returning in 1962 from a highly formative two-year residency in Germany, the Beatles achieved a commercial breakthrough with their second UK single release, "Please Please Me" early in 1963, but gained "Superstar" status with the release of "She Loves You" later that year. There followed an almost non-stop series of concerts and tours, attended with feverish enthusiasm across the UK, for the whole of the following year. The Beatles' popularity in the UK came to exceed even that of the notable American artists Tommy Roe, Chris Montez and Roy Orbison, whose UK chart success at the time did not keep them from being overshadowed by the Beatles during their 1963 nationwide tours with the lower-billed band — an achievement previously unknown for a UK act.

With intense media interest in the Beatles during 1963, the year was also taken up with TV shows, press interviews and a weekly radio show. Despite these demands the band found time for many sessions in the recording studio, releasing two albums and four singles during the year. 1963 was also the year when Lennon's son Julian was born.

By the end of 1963, Beatlemania would begin to spread internationally. The single "I Want to Hold Your Hand" entered the US charts on 18 January 1964, selling one-and-a-half million copies in under three weeks, and the following month the Beatles made their first visit to America. The great interest in the Beatles brought about a major change in US attitudes to popular music and marked the start of the phenomenon known as the British Invasion.

Mary and Eliza Chulkhurst (or Chalkhurst), commonly known as the Biddenden Maids, were a pair of conjoined twins supposedly born in Biddenden, Kent, England, in the year 1100. They are said to have been joined at both the shoulder and the hip, and to have lived for 34 years. It is claimed that on their death they bequeathed five plots of land to the village, known as the Bread and Cheese Lands. The income from these lands was used to pay for an annual of food and drink to the poor every Easter. Since at least 1775, the dole has included Biddenden cakes, hard biscuits imprinted with an image of two conjoined women.

Although the annual distribution of food and drink is known to have taken place since at least 1605, no records exist of the story of the sisters prior to 1770. Records of that time say that the names of the sisters were not known, and early drawings of Biddenden cakes do not give names for the sisters; it is not until the early 19th century that the names "Mary and Eliza Chulkhurst" were first used.

Edward Hasted, the local historian of Kent, has dismissed the story of the Biddenden Maids as a folk myth, claiming that the image on the cake had originally represented two poor women and that the story of the conjoined twins was "a vulgar tradition" invented to account for it, while influential historian Robert Chambers accepted that the legend could be true but believed it unlikely. Throughout most of the 19th century little research was carried out into the origins of the legend. Despite the doubts among historians, in the 19th century the legend became increasingly popular and the village of Biddenden was thronged with rowdy visitors every Easter. In the late 19th century historians investigated the origins of the legend. It was suggested that the twins had genuinely existed but had been joined at the hip only rather than at both the hip and shoulder, and that they had lived in the 16th rather than the 12th century.

In 1907, the Bread and Cheese Lands were sold for housing, and the resulting income allowed the annual dole to expand considerably, providing the widows and pensioners of Biddenden with cheese, bread and tea at Easter and with cash payments at Christmas. Biddenden cakes continue to be given to the poor of Biddenden each Easter, and are sold as souvenirs to visitors.

Juche (; ; ), usually left untranslated, or translated as "self-reliance", is the official state ideology of North Korea, described by the government as Kim Il-sung's "original, brilliant and revolutionary contribution to national and international thought". It postulates that "man is the master of his destiny", that the North Korean masses are to act as the "masters of the revolution and construction", and that by becoming self-reliant and strong a nation can achieve true socialism.

Kim Il-sung (1912–1994) developed the ideology, originally viewed as a variant of Marxism–Leninism until it became distinctly "Korean" in character, whilst incorporating the historical materialist ideas of Marxism–Leninism and strongly emphasising the individual, the nation state and its sovereignty. Consequently, "Juche" was adopted into a set of principles that the North Korean government has used to justify its policy decisions from the 1950s onwards. Such principles include moving the nation towards claimed ""jaju"" (independence), through the construction of ""jarip"" (national economy) and an emphasis upon ""jawi"" (self-defence), in order to establish socialism.

The Practice is firmly rooted in the ideals of sustainability through agricultural independence and a lack of dependency.

The "Juche" ideology has been criticized by many scholars and observers as a mechanism for sustaining the totalitarian rule of the North Korean regime, and justifying the country's heavy-handed isolationism and oppression of the North Korean people. It has also been described as a form of Korean ethnic nationalism, but one which promotes the Kim family as the saviours of the "Korean Race" and acts as a foundation of the subsequent personality cult surrounding them.

The distinction between Hua () and Yi (), also known as Sino–barbarian dichotomy, is an ancient Chinese concept that differentiated a culturally defined "China" (called Hua, Huaxia 華夏, or Xia 夏) from cultural or ethnic outsiders (Yi "barbarians"). Although Yi is often translated as "barbarian", other translations of this term in English include "foreigners",

"ordinary others" "wild tribes", and "uncivilized tribes."

The Hua–Yi distinction asserted Chinese superiority, but implied that outsiders could become "Hua" by adopting Chinese values and customs.

Anti-Chinese sentiment in the United States has existed since the late 18th century. Its origins have been traced to the American merchants, missionaries, and diplomats who sent home from China "relentlessly negative" reports of the people they encountered there. These attitudes were transmitted to Americans who never left North America, triggering talk of the Yellow Peril, and continued through the Cold War during McCarthyism. Modern anti-Chinese sentiment is the result of China's rise as a major world power. Anti-Chinese sentiment or sinophobia is a broad opposition or hostility to the people, policies, culture, or politics of China.

Interpreting the identity and the number of the beast usually falls into three categories:

1. Using gematria to calculate the number of a world leader’s name, in order to match it with the number of the beast.

2. Associating the number of the beast as the duration of the beast’s reign

3. Corresponding symbolism for the Antichrist and antichristian power.

Anti-Catholicism (also referred to as Catholicophobia or Catholico- phobia) is hostility towards Catholics or opposition to the Catholic Church, its clergy and its adherents.

After the Protestant Reformation and until at least the late 20th Century, the majority of Protestant states (especially the United Kingdom and the United States) made anti-Catholicism and opposition to the Pope and Catholic rituals major political themes, with anti-Catholic sentiment at times leading to violence and religious discrimination against Catholic individuals (often derogatorily referred to in Anglophone Protestant countries as "papists" or "Romanists"). Historically, Catholics in Protestant countries were frequently suspected of conspiring against the state in furtherance of papal interests or to establish a political hegemony under the "Papacy", with Protestants sometimes questioning Catholic individuals' loyalty to the state and suspecting Catholics of ultimately maintaining loyalty to the Vatican rather than maintaining loyalty to their domiciled countries. In majority Protestant countries with large scale immigration, such as the United States and Australia, suspicion or discrimination of Catholic immigrants often overlapped or conflated with nativism, xenophobia, and ethnocentric or racist sentiments (i.e. anti-Italianism, anti-Irish sentiment, Hispanophobia, anti-Quebec sentiment, anti-Polish sentiment).

In the Early modern period, in the face of rising secular powers in Europe, the Catholic Church struggled to maintain its traditional religious and political role in primarily Catholic nations. As a result of these struggles, there arose in some majority Catholic countries a hostile attitude towards the considerable political, social, spiritual and religious power of the Pope and the clergy in the form of anti-clericalism.

Following the Beatles' Hamburg period, the band had returned from Germany to the UK and were . Their new manager, Brian Epstein, had made efforts to smarten the band up, encouraging them to wear suits instead of jeans and leather jackets, and to refrain from swearing, smoking, drinking or eating onstage, or stopping and starting songs when they felt like it: Epstein had seen the band's potential and was attempting to transform the Beatles into a serious commercial proposition. He had started to approach record companies, but this had not led to any interest in the band.

, sometimes referred to as , is a neurological syndrome caused by severe mercury poisoning. Symptoms include ataxia, numbness in the hands and feet, general muscle weakness, loss of peripheral vision, and damage to hearing and speech. In extreme cases, insanity, paralysis, coma, and death follow within weeks of the onset of symptoms. A congenital form of the disease can also affect fetuses in the womb.

Minamata disease was first discovered in Minamata city in Kumamoto prefecture, Japan, in 1956. It was caused by the release of methylmercury in the industrial wastewater from the Chisso Corporation's chemical factory, which continued from 1932 to 1968. This highly toxic chemical bioaccumulated in shellfish and fish in Minamata Bay and the Shiranui Sea, which, when eaten by the local populace, resulted in mercury poisoning. While cat, dog, pig, and human deaths continued for 36 years, the government and company did little to prevent the pollution. The animal effects were severe enough in cats that they came to be named as having "dancing cat fever".

As of March 2001, 2,265 victims had been officially recognised as having Minamata disease (1,784 of whom had died) and over 10,000 had received financial compensation from Chisso. By 2004, Chisso Corporation had paid $86 million in compensation, and in the same year was ordered to clean up its contamination. On March 29, 2010, a settlement was reached to compensate as-yet uncertified victims.

A second outbreak of Minamata disease occurred in Niigata Prefecture in 1965. The original Minamata disease and Niigata Minamata disease are considered two of the four big pollution diseases of Japan.

According to tradition Mary and Eliza Chulkhurst, or Chalkhurst, were born to relatively wealthy parents in Biddenden, Kent, in the year 1100. The pair were said to be conjoined at both the shoulder and the hip. They grew up conjoined, and are said to have "had frequent quarrels, which sometimes terminated in blows". At the age of 34, Mary Chulkhurst died suddenly. Doctors proposed to separate the still-living Eliza from her sister's body but she refused, saying "as we came together we will also go together", and died six hours afterwards. In their wills, the sisters left five pieces of land in the Biddenden area comprising around in total to the local church, with the income from these lands (claimed to have been 6 guineas per annum at the time of their death) to provide an annual dole of bread, cheese and beer to the poor every Easter. Henceforward, the lands were to be known as the Bread and Cheese Lands.

Postmortem fetal extrusion can be very difficult to recognize once a body has undergone complete skeletonization, and bioarchaeologists are often very cautious about asserting the presence of this phenomenon. There are numerous cultural reasons why a mother and an infant might be interred together, so the joint presence of neonatal remains and an adult female is not taken as conclusive evidence of postmortem fetal extrusion; however, there have been excavated burials where the position of a set of fetal remains relative to those of an adult female supported this hypothesis. There are a few general guidelines when an archaeologist is assessing the placement of the fetus and the adult:

1. If the fetal remains are found in a fetal position and are wholly within the pelvic cavity of the adult, the fetus died and was interred prior to delivery. The pregnant woman may therefore have died due to labor complications.

2. If the infant is found alongside the adult, with the head oriented in the same direction as the adult, then the infant was delivered, whether naturally or by caesarian incision, around the time of death, and thereafter interred.

1. Delivered infants have also been interred between or alongside the tibiae (shins), but the infant is still oriented in the same direction as the adult.

2. If the majority of the fetal remains are in the pelvic cavity of the adult, yet the legs are extended and/or the cranium lies among the ribs, then the infant may have been delivered and then placed on top of the mother's torso prior to burial. As both bodies skeletonized, the infant's bones would have settled among the mother's ribs and vertebrae.

3. If the fetal remains are complete and in a position inferior to and in-line with the pelvic outlet, with the head oriented opposite to that of the mother (toward the foot of the coffin or grave), then there is the possibility of coffin birth.

1. Evidence for postmortem fetal extrusion may be less ambiguous when the fetal remains are found to lie within the pelvic outlet of the adult, thus indicating that partial extrusion had occurred during decomposition.

In 1975, it was reported that during the excavation of a medieval cemetery in Kings Worthy, England, fetal remains appeared to lie within the birth canal of the skeleton of a young woman, with the fetal cranium external to the pelvic outlet and between the two femora (thigh bones) and the fetal leg bones clearly within the pelvic cavity. Other cases of coffin birth at archaeological sites have been described, such as in 1978 at a Neolithic site in Germany, at a medieval site in Denmark in 1982, and in 2009 at an Early Christian period site at Fingal, Ireland. A coffin birth was also described in a 2011 episode of the BBC show "History Cold Case", featuring the Roman era remains of a woman and three neonates discovered near Baldock, Hertfordshire. Another was identified in 2006 in a 14th-century Black Death cemetery in Genoa, Italy.

"Juche" comes from a Sino-Japanese word whose Japanese reading is "shutai". The word was coined in 1887 to translate the concept of "" in German philosophy (subject, meaning "the entity perceiving or acting upon an object or environment") into Japanese. The word migrated to the Korean language at around the turn of the century and retained this meaning. "Shutai" went on to appear in Japanese translations of Karl Marx's writings. North Korean editions of Marx used the word "juche", too, even before the word was attributed to Kim Il-sung in its supposedly novel meaning in 1955.

In today's political discourse on North Korea, "Juche" has a connotation of "self-reliance", "autonomy", and "independence". It is often defined in opposition to the Korean concept of "Sadae", or reliance on the great powers. South Koreans use the word without reference to the North Korean ideology.

Because postmortem fetal extrusion is so rare, and occurs under highly idiosyncratic conditions regarding the individual and the ambient environment, this phenomenon has not been studied for possible applications to forensic investigation. Even if the study of postmortem fetal extrusion could lead to improved investigative methods, experimental research would be highly problematic. At present, forensic scientists have at their disposal an array of established techniques and procedures for a death investigation at the stages of decomposition when postmortem fetal extrusion typically occurs.

In archaeology, the study of mortuary context, that is, the interpretation of the postmortem treatment of the dead, whether an individual or as pertains to patterns within a group, has led to the development of hypotheses on social status and/or hierarchy regarding many cultures, ancient and extant. In addition, the determination of whether or not delivery actually occurred prior to death has a bearing on analyses of the mother's population, as the concentration of trace elements differ markedly between the skeletons of prepartum adult women (before giving birth) and women who are lactating; the identification of coffin birth would lead to more accurate analyses of the number of lactating women in a population or the rate of maternal mortality. It is therefore necessary for investigators to be able to recognize postmortem fetal extrusion when encountered in an excavated burial.

The 19th-century historian Theodor Mommsen compiled and described in detail the various elements that at one time or another have been asserted as elements within the ritualistic execution of a parricide during the Roman Era. The following paragraph is based on that description, it is "not" to be regarded as a static ritual that always was observed, but as a descriptive enumeration of elements gleaned from several sources written over a period of several centuries. Mommsen, for example, notes that the monkey hardly can have been an ancient element in the execution ritual.

The person was first whipped, or beaten, with "virgis sanguinis" ("blood-colored rods", probably), and his head was clad/covered in a bag made of a wolf's hide. On his feet were placed clogs, or wooden shoes, and he was then put into the "poena cullei", a sack made of ox-leather. Placed along with him into the sack was also an assortment of live animals, arguably the most famous combination being that of a serpent, a cock, a monkey and a dog. The sack was put on a cart, and the cart driven by black oxen to a running stream or to the sea. Then, the sack with its inhabitants was thrown into the water.

Other variations occur, and some of the Latin phrases have been interpreted differently. For example, in his early work De Inventione, Cicero says the criminal's mouth was covered by a leathern bag, rather than a wolf's hide. He also says the person was held in prison until the large sack was made ready, whereas at least one modern author believes the sack, "culleus", involved, would have been one of the large, very common sacks Romans transported wine in, so that such a sack would have been readily available. According to the same author, such a wine sack had a volume of .

Another point of contention concerns precisely how, and by what means, the individual was beaten. In his 1920 essay ""The Lex Pompeia and the Poena Cullei"", Max Radin observes that, as expiation, convicts were typically flogged until they bled (so some commentators translates the phrase to "beaten with rods till he bleeds"), but that it might very well be that the rods themselves were painted red. Radin also points to a third option, namely that the "rods" actually were some type of shrub, since it documented from other sources that whipping with some kinds of shrub was thought to be purifying in nature.

Due to the high number of hosts, eradication of tungiasis is not feasible, at least not easily so. Public health and prevention strategies should then be done with elimination as the target. Better household hygiene, including having a cemented rather than a sand floor, and washing it often, would lower the rates of tungiasis significantly.

Though vaccines would be useful, due to the ectoparasitic nature of chigoe flea, they are neither a feasible nor an effective tool against tungiasis. Nevertheless, due to the high incidence of secondary infection, those at risk of tungiasis should get vaccinated against tetanus. A better approach is to use repellents that specifically target the chigoe flea. One very successful repellent is called Zanzarin, a derivative of coconut oil, jojoba oil, and aloe vera. In a recent study involving two cohorts, the infestation rates dropped 92% on average for the first one and 90% for the other. Likewise, the intensity of the cohorts dropped by 86% and 87% respectively. The non-toxic nature of Zanzarin, combined with its "remarkable regression of the clinical pathology" make this a tenable public health tool against tungiasis.

The use of pesticide, like DDT, has also led to elimination of the "Tunga penetrans", but this control/prevention strategy should be utilized very carefully, if at all, because of the possible side effects such pesticides can have on the greater biosphere. In the 1950s, there was a worldwide effort to eradicate malaria. As part of that effort, Mexico launched the Campaña Nacional para la Erradicación de Paludismo, or the National Campaign for the Eradication of Malaria. By spraying DDT in homes, the Anopheles a genus of mosquitoes known to carry the deadly Plasmodium falciparum was mostly eliminated. As a consequence of this national campaign, other arthropods were either eliminated or significantly reduced in number, including the reduviid bug responsible for Chagas disease (American Trypanosomiasis) and "T. penetrans". Controlled, in-home spraying of DDT is effective as it gives the home immunity against arthropods while not contaminating the local water supplies and doing as much ecological damage as was once the case when DDT was first introduced.

While other species gradually gained resistance to DDT and other insecticides that were used, "T. penetrans did" not; as a result, the incidence of tungiasis in Mexico is very low when compared to the rest of Latin America, especially Brazil, where rates in poor areas have been known to be as high or higher than 50%. There was a 40-year period with no tungiasis cases in Mexico. It was not until August 1989 that three Mexican patients presented with the disease. Though there were other cases of tungiasis reported thereafter, all were acquired in Africa.

The treatment of an ingrown toenail partly depends on its severity.

Photographic documentation of Minamata started in the early 1960s. One photographer who arrived in 1960 was Shisei Kuwabara, straight from university and photo school, who had his photographs published in "Weekly Asahi" as early as May 1960. The first exhibition of his photographs of Minamata was held in the Fuji Photo Salon in Tokyo in 1962, and the first of his book-length anthologies, "Minamata Disease", was published in Japan in 1965. He has returned to Minamata many times since.

However, a dramatic photographic essay by W. Eugene Smith brought world attention to Minamata disease. His Japanese wife and he lived in Minamata from 1971 to 1973. The most famous and striking photo of the essay, "Tomoko Uemura in Her Bath" (1972) shows Ryoko Uemura, holding her severely deformed daughter, Tomoko, in a Japanese bath chamber. Tomoko was poisoned by methylmercury while still in the womb. The photo was very widely published. It was posed by Smith with the co-operation of Ryoko and Tomoko to dramatically illustrate the consequences of the disease. It has subsequently been withdrawn from circulation at the request of Tomoko's family, so does not appear in recent anthologies of Smith's works. Smith and his wife were extremely dedicated to the cause of the victims of Minamata disease, closely documenting their struggle for recognition and right to compensation. Smith was himself attacked and seriously injured by Chisso employees in an incident in Goi, Ichihara city, near Tokyo on January 7, 1972, in an attempt to stop the photographer from further revealing the issue to the world. The 54-year-old Smith survived the attack, but his sight in one eye deteriorated and his health never fully recovered before his death in 1978.

Japanese photographer Takeshi Ishikawa, who assisted Smith in Minamata, has since exhibited his own photographs documenting the disease. His photographs cover the years 1971 to the present, with Minamata victims as his subjects.

The prominent Japanese documentary filmmaker Noriaki Tsuchimoto made a series of films, starting with "" (1971) and including "The Shiranui Sea" (1975), documenting the incident and siding with the victims in their struggle against Chisso and the government.

Mild to moderate cases are often treated conservatively with warm water and epsom salt soaks, antibacterial ointment and the use of dental floss. If conservative treatment of a minor ingrown toenail does not succeed, or if the ingrown toenail is severe, surgical treatment may be required. A "gutter splint" may be improvised by slicing a cotton-tipped wooden applicator diagonally to form a bevel and using this to insert a wisp of cotton from the applicator head under the nail to lift it from the underlying skin after a foot soak.

As the disease is self-limiting, at least when exposure to the parasite is limited, management is mostly confined to treatment. Due to the secondary infection that can cause serious medical issues, the recommended course of action upon diagnosis is a surgical extraction of the fleas followed by the application of a topical antibiotic. Care should be taken to avoid tearing the flea during the extraction procedures as severe inflammation will result. The same will occur if part of the flea is left behind. Sterile equipment should always be used, as contaminated instruments could act as mechanical vectors for pathogens to enter the body.

There is no drug that has proven to be effective against embedded fleas. Oral niridazole was once considered a therapeutic drug, but well-designed studies are lacking and, given the severe adverse effects, this is one drug that is likely to cause more harm than good. However, it has some anecdotal evidence of lysing the fleas altogether. Oral ivermectin is considered by some in endemic areas to be a panacea against the fleas but studies using high doses have failed to validate this hypothesis. Other drugs such as topical ivermectin and metrifonate have been somewhat successful, but not enough to be significant. [2,5] For superinfections, trimethoprim, sulfamethoxazole, metronidazole, amoxicillin, (with/without clavulanate) have been used successfully, though these treat only secondary infections.

Successful topical treatments also include cryotherapy and electrodesiccation of the lesion. If formaldehyde, chloroform, or DDT are used topically, care should be taken when dealing with the resulting morbidity. The "T. penetrans" flea can also be suffocated using occlusive petrolatum, while Vaseline will kill the organism as well, most likely due to suffocation as the stigmatas would be covered. The gum of the mammee apple ("Mammea americana"), a fruit that also goes by the name Saint Domingo apricot, has also been used to kill the chigoe flea, though this has not been reported in the main "T. penetrans" literature.

Even without treatment, the burrowed fleas will die within five weeks and are naturally sloughed off as the skin sheds.

Many factors determine the optimal way to deliver a baby. A vertex presentation is the ideal situation for a vaginal birth, however, occiput posterior positions tend to proceed more slowly, often requiring an intervention in the form of forceps, vacuum extraction, or Cesarean section. In a large study, a majority of brow presentations were delivered by Cesarean section, however, because of 'postmaturity', factors other than labour dynamics may have played a role. Most face presentations can be delivered vaginally as long as the chin is anterior; there is no increase in fetal or maternal mortality. Mento-posterior positions cannot be delivered vaginally in most cases (unless rotated) and are candidates for Cesarean section in contemporary management.

Practicing good hygiene, including regularly washing skin areas with neutral cleansers, can reduce the amount of dead skin cells and other external contaminants on the skin that can contribute to the development of pimples. However, it is not always possible to completely prevent pimples, even with good hygiene practices as a number of externalities such as hormones and genetics are at play.

Concerns over legitimacy were not limited to the Song alone: states rose up again in the Yuan dynasty, as its rulers were non-Han Chinese. However, the Yuan dynasty adopted a different approach to quelling the conflict. The Yuan asserted that the Song, Liao and Jin were all legitimate; therefore all three dynasties were given their own history, as recognition of their legitimacy.

Despite this, the Yuan racially segregated their people; dividing society into four categories:

- Mongols (蒙古): the ruling group and hence, the most important

- Semu (色目; "assorted categories"): a term for non-Chinese and non-Mongol foreigners who occupied the second slate;

- Han (漢人): a term for the Han Chinese, Jurchens, and Khitan under the rule of the Jin dynasty;

- Southerner (南人): a term for Han Chinese under the rule of the Song dynasty.

In addition, the Yuan also divided society into 10 castes, based on "desirability":

- High officials (大官)

- Minor officials (小官)

- Buddhist monks (釋)

- Daoist priests (道)

- Physicians (医)

- Peasants (農)

- Hunters (獵)

- Courtesans (妓)

- Confucian scholars (儒)

- Beggars (丐)

The Yuan rulers were Mongols and were viewed as barbaric and humiliating for the Han Chinese, although they did not last long in China (from 1271 to 1368).

There are multiple theories that explain the outcome of allochiria. The current and most widely accepted explanation of allochiria is Hammond's Theory. This theory assumes that there is an almost complete decussation of sensory fibers within the grey matter. He concludes that with a lesion on one posterior side, this would reach center in the corresponding hemisphere, and thus, the sensation is then referred by this hemisphere to the opposite side of the body. Hammond goes on to say that if another unilateral lesion supervened at a different level from the first, the sensation that was previously deflected to the wrong hemisphere was now redirected by meeting with another obstacle and so arrived at its proper hemisphere. Allochiria occurs equally with and lesions as long as they are asymmetrical. Another theory is Huber's theory which assumes that an appearance of a new lesion on the opposite side from that of the block redirecting the impulse towards its original destination. Disappearance of symptoms due to retrogression of the lesion and track are cleared.