707313 history of eastern art/3
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Week V-VI : Chapter III : Chinese ArtTRANSCRIPT
Chapter IIIChinese Art : The Spirit of The East
Yuanmou Man : Early Paleolithic Age (1 Million years old)
Beijing Man : Homo erectus pekinensis (700,000-500,000 years old)
Chinese Art Before Imperial Period (Qin Dynasty)
Chinese Stone Age Art (10,000 B.C.)- Neolithic Period (Yangshao culture / 6th millennium B.C. )- Jade Culture (Liangzhu culture in Yangtze River delta / 5th-4th millennium B.C.) - Bronze Age (Xia Dynasty / 2070 B.C.-1600 B.C. )
Chinese History Before Imprial Period
Map of China
Chinese Bronze Age : Xia Dynasty (2070 BC – 1600 BC)
The Xia Dynasty (Chinese: 夏朝夏朝夏朝夏朝; pinyin: Xià Cháo 2070 – 1600 BC) is the first
dynasty in China to be described in ancient historical chronicles such as Records of the Grand
Historian and Bamboo Annals, succeeded by the Shang Dynasty (1600–1046 BC).
According to the traditional chronology based upon calculations by Liu Xin, the Xia ruled
between 2205 and 1766 BC; according to the chronology based upon the Bamboo Annals, it ruled
between 1989 and 1558 BC. The Xia Shang Zhou Chronology Project concluded that the Xia
existed between 2070 and 1600 BC. The tradition of tracing Chinese political history from heroic
early emperors to the Xia to succeeding dynasties comes from the idea of the Mandate of Heaven.early emperors to the Xia to succeeding dynasties comes from the idea of the Mandate of Heaven.
Chinese Bronze Age : Shang or Yi Dynasty (1766 BC - 1122 BC)
The Shang Dynasty (Chinese: 商朝商朝商朝商朝) or Yin Dynasty (殷代殷代殷代殷代) was according to
traditional sources the second Chinese dynasty, after the Xia Dynasty. They ruled in the
northeastern regions of the area known as "China proper" in the Yellow River valley. According to
the chronology based upon calculations by Liu Xin, the Shang ruled between 1766 BC and 1122
BC, but according to the chronology based upon the Bamboo Annals, they ruled between 1556 BC
and 1046 BC. The results of the Xia Shang Zhou Chronology Project place them between 1600 BC
and 1046 BC. According to historical tradition, the Shang Dynasty followed the (possibly mythical)
Xia Dynasty and preceded the Zhou Dynasty.Xia Dynasty and preceded the Zhou Dynasty.
Shang Dynasty Artifact : Jade (1766 BC and 1122)
Shang Dynasty Artifact : Bronze (1766 BC and 1122)
Zhou Dynasty (1046–256 BCE)
The Spring and Autumn Period (春秋時代春秋時代春秋時代春秋時代; pinyin : Chūn qiū shí dài)and Warring States Period ( 戰國時代戰國時代戰國時代戰國時代; pinyin: Zhànguó Shídài)
The Zhōu Dynasty (1046–256 BCE) (Chinese: 周朝周朝周朝周朝; pinyin: Zhōucháo)
The Zhōu Dynasty was a Chinese dynasty that followed the Shāng Dynasty and
preceded the Qín Dynasty. Although the Zhōu Dynasty lasted longer than any other dynasty in
Chinese history, the actual political and military control of China by the Zhōu Dynasty's ruling Jī
(Chinese: ) family only lasted during the Western Zhōu period.
Influence of K’ung Fu Tzu and Lao Tzu
K’ung Fu Tzu or Confucianism is a Chinese ethical and philosophical system
developed from the teachings of the Chinese philosopher Confucius (Kǒng Fūzǐ, or
K'ung-fu-tzu, lit. "Master Kong", 551–478 BC). It is a complex system of moral, social, political,
philosophical, and quasi-religious thought that influenced the culture and history of
East Asia. It might be considered a state religion of some East Asian countries,
because of state promotion of Confucian philosophies.because of state promotion of Confucian philosophies.
K’ung Fu Tsu and The Philosophy of Confucius
In Confucianism, human beings are teachable, improvable and perfectible through personal and communal endeavour especially including self-cultivation and self-creation. A main idea of Confucianism is the cultivation of virtue and the development of moral perfection. Confucianism holds that one should give up one's life, if necessary, either passively or actively, for the sake of upholding the cardinal moral values of ren and yi.Contents 1. Themes in Confucian thought1. Themes in Confucian thought1.1 Humanity : (pinyin : Ren) 1.2 Ritual : (pinyin : Li)1.3 Loyalty : (pinyin: zhōng)1.4 Filial piety : (pinyin: xiào)1.5 (Series of 5)Relationships : (pinyin: wǔlún)1.6 The gentleman (pinyin: jūnzǐ)1.7 Rectification of names (pinyin: zhèngmíng)2.Governance3. Meritocracy
Influence of K’ung Fu Tzu and Lao Tzu
Lao Tzu (pinyin: Lǎozǐ; Wade–Giles: Lao Tzu; also Lao Tse, Lao Tu, Lao-Tzu, Lao-Tsu, Lao Zi, Laocius, and
other variations) was a mystic philosopher of ancient China, best known as the author
of the Tao Te Ching. His association with the Tao Te Ching has led him to be
traditionally considered the founder of Taoism (pronounced as "Daoism"). He is
also revered as a deity in most religious forms of the Taoist religion, which often
refers to Laozi as Taishang Laojun, or "One of the Three Pure Ones". Laozi
translated literally from Chinese means "old master" or "old one", and is generally translated literally from Chinese means "old master" or "old one", and is generally
considered honorific.
Lao Tzu-Taoism and The Tao Te Ching (Daodejing)
According to Chinese tradition, Laozi lived in the 6th century BCE.
Historians variously contend that Laozi is a synthesis of multiple historical figures,
that he is a mythical figure, or that he actually lived in the 4th century BCE,
concurrent with the Hundred Schools of Thought and Warring States Period.
The Daodejing, often called simply the Laozi after its reputed author, describes the
Dao (or Tao) as the mystical source and ideal of all existence: it is Dao (or Tao) as the mystical source and ideal of all existence: it is
unseen, but not transcendent, immensely powerful yet supremely humble, being
the root of all things. According to the Daodejing, humans have no special place
within the Dao, being just one of its many ("ten thousand") manifestations. People
have desires and free will (and thus are able to alter their own nature). Many act
"unnaturally", upsetting the natural balance of the Dao. The Daodejing intends to
lead students to a "return" to their natural state, in harmony with Dao. Language
and conventional wisdom are critically assessed. Taoism views them as inherently
biased and artificial, widely using paradoxes to sharpen the point
Lao Tzu one of “THE THREE PURE ONE”
Three Pure Pellucid Ones, the Three Pristine Ones, the Three Divine Teachers,
the Three Clarities, or the Three Purities is the Taoist Trinity, the three highest
Gods in the Taoist pantheon. They are regarded as pure manifestation of the Tao,
and are regarded as the originator of all sentient beings in existence. From the
Taoist classic Tao Te Ching, it was held that "The Tao produced One; One
produced Two; Two produced Three; Three produced All things"produced Two; Two produced Three; Three produced All things"
The Jade Purity: The Yuanshi Tianzun The Supreme Pure One:LingbaoTianzun The Grand Pure One:Daode Tianzun
Lao Tzu-Daoism and The Tao Te Ching (Daodejing)
The story of Laozi has taken on strong religious overtones since the Han
dynasty. As Daoism took root, Laozi was recognized as a god. Belief in the
revelation of the Dao from the divine Laozi resulted in the formation of the Way of
the Celestial Master, the first organized religious Daoist sect. In later mature Daoist
tradition, Laozi came to be seen as a personification of Dao. He is said to have
undergone numerous "transformations", or taken on various guises in various undergone numerous "transformations", or taken on various guises in various
incarnations throughout history to initiate the faithful in the Way. Religious Daoism
often holds that the "Old Master" did not disappear after writing the Daodejing, but
rather traveled to India to reveal the Dao.
Lao and Yinxi
Laozi's relationship with the guardian of the western pass, named Yinxi
(Yin Hse), is the subject of numerous legends. It is Yinxi who asked Laozi to write
down his wisdom in the traditional account of the Daodejing's creation. The story of
Laozi transmitting the Daodejing to Yinxi is part of a broader theme involving Laozi
the deity delivering salvific truth to a suffering humanity. Regardless, the
deliverance of the Daodejing was the ultimate purpose of his human incarnation. deliverance of the Daodejing was the ultimate purpose of his human incarnation.
Folklore developed around Laozi and Yinxi to demonstrate the ideal interaction of
Taoist master and disciple.
Taoism and Painting
The Tao is understood by Taoists as a mysterious, dynamic and creative
force that is beyond definition. Paintings, have long been felt to be the most
receptive medium for the expression of the essential, indivisible, Tao, and are
considered to be far superior to either speech or the written word. The Taoist way
in art is to gradually attune the onlooker through the particular inner rhythms of
nature to the essence of the great Tao itself.
Taoism and Painting
Painting from the Eastern Han Dynasty (25–220 AD)
Taoism and Painting
Painting from the Eastern Han Dynasty (25–220 AD)
Taoism and Painting
Taoism and Painting
Taoism and Painting
Taoism and Painting
Taoism and Painting
Taoism and Painting
Taoism and Painting
The Six Canons of Chinese Brush Painting
Painting With Joyous Freedom!Painting With Joyous Freedom!
After the Han Dynasty (207-A.D. 220) collapsed, a civilized, poetic drunkenness was
embraced. The group of poets named the 'Seven Sages of the Bamboo Grove' were the epitome
of a romanticized image of the tipsy Chinese scholar who painted and created poetry by
moonlight.
This literati was interested in transformation, expression and virtuosity. In their desire to
escape the disastrous world they saw around them, they sought self cultivation. Their world view,
based on a wish to live morally and truthfully, caused them to create an esthetic of tension
between the unbalanced and the balanced. Everything then had a place but actually it was never
quite fitting. The child-like qualities of intuitive knowledge and great capacity were most valued.
The Six Canons of Chinese Brush Painting
In the 5th Century A.D., Hsieh Ho wrote the "Six Canons of Painting" which form the basis of all
Chinese Brush Painting to this very day. They are:
1. "Circulation of the Ch'i": (Breath, Spirit, Vital Force of Heaven) - producing "movement of life". This is in the heart
of the artist.
2. "Brush Stroke Creates Structure": This is referred to as the bone structure of the painting. The stronger the brush
work, the stronger the painting. Character is produced by a combination of strong and lighter strokes, thick and thin,
wet and dry.
3. "According to the Object, Draw its Form": Draw the object as you see it! In order to do this, it is very important first
The Six Canons of Chinese Brush Painting
3. "According to the Object, Draw its Form": Draw the object as you see it! In order to do this, it is very important first
to understand the form of the object! This will produce a work that is not necessarily totally realistic but as you "see"
it. Thus, the more you study the object to be painted, the better you will paint it.
4. "According to the Nature of the Object Apply Color": Black is considered a color and the range of shadings it is
capable of in the hands of a master painter creates an impression of colors. If color is used, it is always true to the
subject matter.
5. "Organize Compositions With the Elements in Their Proper Place.": Space is used in Chinese Brush Painting the
same way objects are used. Space becomes an integral part of the composition.
6. "In copying, seek to pass on the essence of the master's brush & methods": To the Chinese, copying is
considered most essential and only when the student fully learns the time honored techniques, can he branch out
into areas of individual creativity.
The Six Canons of Chinese Brush PaintingThe Six Canons of Chinese Brush Painting
The Six Canons of Chinese Brush PaintingThe Six Canons of Chinese Brush Painting
The Six Canons of Chinese Brush PaintingThe Six Canons of Chinese Brush Painting
The Six Canons of Chinese Brush PaintingThe Six Canons of Chinese Brush Painting
The Six Canons of Chinese Brush PaintingThe Six Canons of Chinese Brush Painting
The Six Canons of Chinese Brush PaintingThe Six Canons of Chinese Brush Painting
Imprial Period 221 BC.
Qin Dynasty
The Qin Dynasty
(Chinese: 秦朝秦朝秦朝秦朝; pinyin: Qín Cháo)
The Qin Dynasty was the first ruling
dynasty of Imperial China, lasting
from 221 to 207 BC. The Qin state
derived its name from its heartland
of Qin, in modern-day Shaanxi. The
strength of the Qin state was greatly strength of the Qin state was greatly
increased by the legalist reforms of
Shang Yang in the 4th century BC,
during the Warring States Period. In
the mid and late third century BC,
the Qin accomplished a series of
swift conquests, first ending the
powerless Zhou Dynasty, and then
eventually destroying all other six of
the major states to gain control over
the whole of China.
Shang Yang : The Most Important Stateman of Qin
Shang Yang
(Chinese: 商鞅商鞅商鞅商鞅; pinyin: Shāng Yāng; 390 BC – 338 BC)
was an important statesman of the State of Qin
during the Warring States Period of Chinese
history. Born Wei Yang in the State of Wei, with
the support of Duke Xiao of Qin Yang enacted
numerous reforms in Qin. These were in numerous reforms in Qin. These were in
accordance with his legalist philosophy as
recorded in The Book of Lord Shang and
assisted Qin in its change from a peripheral state
to that of a militarily powerful and strongly
centralized kingdom. He changed the
administration of the state through an emphasis
on meritocracy and devolvement of power from
the nobility.
The Emperor “Qin Shihuang Di”Qin Shi Huang (秦始皇秦始皇秦始皇秦始皇) (259 BC – 210 BC),
personal name Ying Zheng (嬴政嬴政嬴政嬴政), was king of the Chinese
State of Qin from 246 BC to 221 BC during the Warring States
Period. He became the first emperor of a unified China in 221
BC. He ruled until his death in 210 BC at the age of 49.
Calling himself the First Emperor (始皇帝始皇帝始皇帝始皇帝) after
China's unification, Qin Shi Huang is a pivotal figure in Chinese China's unification, Qin Shi Huang is a pivotal figure in Chinese
history, ushering nearly two millennia of imperial rule. After
unifying China, he and his chief advisor Li Si passed a series
of major economic and political reforms. He undertook gigantic
projects, including the first version of the Great Wall of China,
the now famous city-sized mausoleum guarded by a life-sized
Terracotta Army, and a massive national road system, all at
the expense of numerous lives. To ensure stability, Qin Shi
Huang outlawed and burned many books and buried some
scholars alive
Li SiLi Si (Chinese: 李斯; pinyin: Lǐ Sī) (ca. 280 BC – September or October 208 BC)
Li Si was the influential Prime Minister (or Chancellor) of the feudal state and later of the
dynasty of Qin, between 246 BC and 208 BC. A famous Legalist, he was also a notable
calligrapher. Li Si served under two rulers: Qin Shi Huang, king of Qin and later First Emperor of
China—and his son, Qin Er Shi. A powerful minister, he was central to the state's policies,
including those on military conquest, draconian centralization of state control, standardization of
weights, measures and the written script, and persecution of Confucianism and opponents of
Legalism. His methods of administration of China is seen by some as being an early form of Legalism. His methods of administration of China is seen by some as being an early form of
totalitarianism.
Believing in a highly bureaucratic system, Li Si is considered to have been central to the
efficiency of the state of Qin and the success of its military conquest. He was also instrumental in
systemizing standard measures and currency in post-unified China. He further helped systemize
the written Chinese language by promulgating as the imperial standard the small seal script which
had been in use in the state of Qin all along. In this process, variant graphs within the Qin script
were proscribed, as were variant scripts from the different regions which had been conquered.
This would have a unification effect on the Chinese culture for thousands of years.
Li SiLi Si was also the author of the Cangjie Pian (仓颉篇仓颉篇仓颉篇仓颉篇/倉頡篇倉頡篇倉頡篇倉頡篇), the first Chinese language
primer of which fragments still exist.
Development of Chinese Character and Calligraphy
**Chinese dictionaries date back over two millennia to the Eastern Zhou Dynasty, which is a
significantly longer lexicographical history than any other language.
The Construction of The First Version of Great Wall of China
The Construction of The First Version of Great Wall of China
The Construction of The First Version of Great Wall of China
Great Wall of China From Space
The Three Kingdoms 220-280 AD.
The Three Kingdoms Period (pinyin : Sānguó shídài ) 220–280 AD.
The three kingdoms were Wei (魏), Shu (蜀), and Wu ( ). To further
distinguish these states from other historical Chinese states of the same name,
historians add a relevant character: Wei is also known as Cao Wei (曹魏), Shu
is also known as Shu Han (蜀漢), and Wu is also known as Dong Wu or Eastern
Wu (東 ). The term "Three Kingdoms" itself is something of a mistranslation,
since each state was eventually headed not by kings, but by an emperor who
claimed legitimate succession from the Han Dynasty. Although the translation claimed legitimate succession from the Han Dynasty. Although the translation
"Three Empires" is more contextually accurate, the term "Three Kingdoms" has
become standard among sinologists.
Romance of the Three Kingdoms
The opening lines of the novel summarize this view:
“The world under heaven, after a long period of division, will be united; after a long period of union, will be divided.
Romance of the Three Kingdoms, written by Luo Guanzhong in the 14th
century, is a Chinese historical novel based on the events in the turbulent years
near the end of the Han Dynasty and the Three Kingdoms era of Chinese history,
starting in 169 and ending with the reunification of the land in 280.
The Three Kingdoms Period : Yellow Turban Rebellion
The power of the Eastern Han Dynasty went into depression and steadily declined
after the reign of Emperor He from a variety of political and economic problems. A series of
Han emperors ascended the throne while still youths, and de facto imperial power often rested
with the emperors' older relatives. Political posturing and infighting between imperial relatives
and eunuch officials was a constant problem in Chinese government at the time.
During the reigns of Emperor Huan and Emperor Ling, leading officials' During the reigns of Emperor Huan and Emperor Ling, leading officials'
dissatisfaction with the eunuchs' usurpations of power reached a peak, and many began to
openly protest against them. The first and second protests met with failure, and the court
eunuchs persuaded the emperor to execute many of the protesting scholars. Some local rulers
seized the opportunity to exert despotic control over their lands and citizens, since many
feared to speak out in the oppressive political climate. Emperors Huan and Ling's reigns were
recorded as particularly dark periods of Han Dynasty rule. In addition to political oppression
and mismanagement, China experienced a number of natural disasters during this period, and
local rebellions sprung up throughout the country.
The Three Kingdoms Period : Yellow Turban Rebellion
In the second month of 184, Zhang Jiao, leader of the Way of Supreme Peace, a
Taoist movement, along with his two brothers Zhang Liang and Zhang Bao, led the
movement's followers in a rebellion against the government that was called the Yellow Turban
Rebellion. Their movement quickly attracted followers and soon numbered several hundred
thousands and received support from many parts of China. They had 36 bases throughout
China, with large bases having 10,000 or more followers and minor bases having 6,000 to
7,000, similar to Han armies.
The Kingdom of Wei or Cao Wei ( 曹魏曹魏曹魏曹魏)
Cao Wei was one of the states that competed for control of China during the Three
Kingdoms period. With the capital at Luoyang, the state was established by Cao Pi in 220,
based upon the foundations that his father Cao Cao laid. Its name came from 213, when Cao
Cao's feudal holdings were given the name Wei; historians often add the prefix Cao (曹曹曹曹, from
Cao Cao's family name) to distinguish it from the other states in Chinese history also known
as Wei, such as the earlier Wei state during the Warring States Period, and the later Northern
Wei state. In 220, when Cao Pi deposed the last emperor of the Eastern Han Dynasty, Wei
became the name of the new dynasty he founded, which was seized and controlled by the became the name of the new dynasty he founded, which was seized and controlled by the
Sima family in 249, until it was overthrown and became part of the Jin Dynasty in 265.
Cao Cao The Founder of Wei State
Cao Cao (155 – March 15,
220) was a warlord and the penultimate
chancellor of the Eastern Han Dynasty
who rose to great power during the
dynasty's final years. As one of the
central figures of the Three Kingdoms
period, he laid the foundations for what
was to become the state of Cao Wei and was to become the state of Cao Wei and
was posthumously titled Emperor Wu of
Wei. Although often portrayed as a cruel
and merciless tyrant, Cao Cao has also
been praised as a brilliant ruler and
military genius who treated his
subordinates like his family. He was also
skilled in poetry and martial arts and
authored many war journals.Ming Dynasty block print portrait of Cao Cao
The Tomb of Cao Cao
Cao Cao The Founder of Wei State
Cao Pi (187 – 29 June 226), formally known as
Emperor Wen of Wei, was the first emperor of the state of
Cao Wei during the Three Kingdoms period of Chinese
history. Born in Qiao County, Pei Commandery (present-day
Bozhou, Anhui), he was the second son of the late Han Dynasty
warlord Cao Cao.
Cao Pi was the eldest son of Cao Cao and his
concubine (later wife) Lady Bian. Of all his brothers, Cao Pi concubine (later wife) Lady Bian. Of all his brothers, Cao Pi
was the most shrewd. Instead of studying hard or conducting
military affairs, he was always in the presence of court
officials in order to gain their support. He was mostly in
charge of defense at the start of his career. After the defeat
of rival warlord Yuan Shao at the Battle of Guandu, he took
the widow of Yuan Shao's son Yuan Xi, Lady Zhen, as a
consort, although eventually she lost his favor and was
forced to commit suicide. After he became emperor, his
other favorite, Guo Nüwang, became empress.
A 7th century Tang Dynasty era painting
of Cao Pi and ministers at his side, by
Yan Liben (600-673)
Sima Yi “The Cao Wei Military Strategist” (179 – September 7, 251)
Sima Yi (179 – September 7, 251) was a strategist,
general, and politician of the state of Cao Wei during the
Three Kingdoms era of Chinese history. He is perhaps best
known for defending Cao Wei from Zhuge Liang's Northern
Expeditions. His success and subsequent rise in prominence
paved the way for his grandson Sima Yan's founding of the
Jin Dynasty, which would eventually bring an end to the Three
Kingdoms era. In 265 after the Jin Dynasty was established, Kingdoms era. In 265 after the Jin Dynasty was established,
Sima Yi was posthumously honored as Emperor Xuan of Jin
with the temple name of Gaozu.
"Sculpture of Zhuge Liang in the Temple of
Marquis of Wu in Chengdu
Lü Bu "Flying General" (died February, 199)
Lü Bu (died February, 199) was a military general
and later a minor warlord during the late Han Dynasty period
of Chinese history. According to the Records of Three
Kingdoms, Lü Bu was highly-skilled in horse-riding and
archery, and was thus nicknamed "Flying General". His image
as a handsome and mighty warrior wearing a pheasant-tailed
headdress and wielding a ji known as the "Sky Piercer" (方天方天方天方天
畫戟畫戟畫戟畫戟; pinyin: Fāngtiān Huàjǐ) on top of his steed Red Hare was 畫戟畫戟畫戟畫戟; pinyin: Fāngtiān Huàjǐ) on top of his steed Red Hare was
later popularized by Luo Guanzhong's historical novel
Romance of the Three Kingdoms. In the story, he is
considered the single most powerful warrior in all of China.
"
Diao chan “one of the Four Beauties of ancient China”
Diao chan was one of the Four Beauties of
ancient China. She was said to have been born in 161
or 169 or 176, depending on the source. However,
unlike the other three beauties, there is no known
evidence that suggests her existence, therefore she is
likely to be a fictional character.
In one folk tale, Diaochan was captured by
Cao Cao after the Battle of Xiapi and he presented her Cao Cao after the Battle of Xiapi and he presented her
to Guan Yu, hoping to win Guan's loyalty towards him.
Guan Yu suspected that he was being tricked when he
recalled how Diaochan had betrayed Lü Bu and Dong
Zhuo earlier. Guan Yu killed her to prevent her from
doing further harm.[citation needed] In another tale, Liu
Bei, Guan Yu and Zhang Fei all wanted to marry
Diaochan and they argued bitterly over the issue. Guan
Yu killed her to end the dispute. "
The Kingdom of Shu or Shu Han ( 蜀漢蜀漢蜀漢蜀漢)
Shu Han was one of the three
states competing for control of China during
the Three Kingdoms period, after the fall of
the Han Dynasty. The state was based on
areas around Sichuan, which was then
known as Shu. Some historians argue it was
the last Han Dynasty because its founding
emperor Liu Bei was directly related to the emperor Liu Bei was directly related to the
sovereign family of the original Han Dynasty,
and bore their surname. The other two states
were Cao Wei in central and northern China
and Eastern Wu in southeastern China. The
state is sometimes known as the Kingdom of
Shu, though this usage is ambiguous as it
was the name of the older Shu state in the
area (ca. 1046 BC – 316 BC).
The Leader of Shu Han Kingdom “ Liu Bei The Ideal Benevolent of Confucius”
Culturally, due to the popularity of
the novel Romance of the Three Kingdoms by
Luo Guanzhong, Liu Bei is widely known as
the ideal benevolent, humane ruler who cared
for his people and selected good advisors for
his government. His fictional character was a
salutary example of a ruler who adhered to
the Confucian set of moral values, such as the Confucian set of moral values, such as
loyalty and compassion. Historically, Liu Bei
was a brilliant politician and leader whose skill
was a remarkable demonstration of a Legalist.
His political philosophy can best be described
by the Chinese idiom "Confucian in
appearance but Legalist in substance," a style
of governing which had become the norm
after the founding of the Han Dynasty.
The Oath of the Peach Garden
“When saying the names Liu Bei, Guan Yu and Zhang Fei, although the surnames are different, yet we have come
together as brothers. From this day forward, we shall join forces for a common purpose, and come to each other's aid in times of
crisis. We shall avenge the nation from above, and pacify the citizenry from below. We seek not to be born on the same day, in
The Oath of the
Peach Garden as
depicted in a Ming
Dynasty edition of
Romance of the
Three Kingdoms
"Oath of the Peach Garden" inside the Long Corridor on the
grounds of the Summer Palace in Beijing, China
crisis. We shall avenge the nation from above, and pacify the citizenry from below. We seek not to be born on the same day, in
the same month and in the same year. We merely hope to die on the same day, in the same month and in the same year. May
the Gods of Heaven and Earth attest to what is in our hearts. If we should ever do anything to betray our friendship, may the
Gods in Heaven strike us dead.”
The Oath of the Peach Garden was a fictional event in Luo Guanzhong's historical
novel Romance of the Three Kingdoms. In this event, Liu Bei, Guan Yu and Zhang Fei took
an oath of fraternity in a ceremony amid peach blossom trees, and became sworn brothers
from then on. Their goal in taking the oath was to protect the Han Dynasty from the Yellow
Turban rebels. The oath bound the three men, who would later play important roles in the
establishment of the state of Shu Han during the Three Kingdoms period. It is also often
alluded to as a symbol of fraternal loyalty.
The Five Tiger GeneralsThe Five Tiger Generals is a popular appellation in
Chinese culture for any five military generals serving under a
ruler. This term is used in literature texts, plays and popular
culture. In the historical context, "Five Tiger Generals" usually
refers to the five best military generals serving under the ruler.
The term does not appear in Chinese historical records and not
used officially.
- Guan Yu- Guan Yu
- Zhang Fei
- Zhao Yun
- Ma Chao
- Huang Zhong
Guan Yu (died 220)
Guan Yu (died 220) was a general serving under
the warlord Liu Bei during the late Eastern Han
Dynasty era of China. He played a significant
role in the civil war that led to the collapse of the
Han Dynasty and the establishment of Shu Han
of the Three Kingdoms, of which Liu Bei was the
first emperor.
As one of the best known Chinese As one of the best known Chinese
historical figures throughout East Asia, Guan's
true life stories have largely given way to
fictionalized ones, mostly found in the historical
novel Romance of the Three Kingdoms or
passed down the generations, in which his
deeds and moral qualities have been lionized.
Guan is respected as an epitome of loyalty and
righteousness.Guan Yu captures Pang De, a Ming Dynasty painting by Shang
Xi, c. 1430
Zhang Fei (died 221)
Zhang Fei was a military general of Shu Han
during the Three Kingdoms era of Chinese history.
Zhang Fei was originally a wealthy butcher from
Zhuo Commandery (present-day Zhuozhou, Hebei). In 184,
he and Guan Yu joined Liu Bei's militia to assist the
government in suppressing the Yellow Turban Rebellion,
which broke out towards the end of the Han Dynasty. His
relationship with Liu Bei and Guan Yu was so close that they relationship with Liu Bei and Guan Yu was so close that they
treated each other like brothers. Since then, Zhang Fei
followed Liu Bei on most of his early exploits.
Zhao Yun (died 229)
Zhao Yun (died 229) was a military general who lived
during the late Han Dynasty and early Three Kingdoms era of
Chinese history. For most of his career, Zhao served the warlord
Liu Bei, playing a part in the establishment of state of Shu Han. In
literature and folklore, he is lauded as the third member of the Five
Tiger Generals.
Due to limits in historical records, many facts about
Zhao's life remain unclear or unknown. The original records in Zhao's life remain unclear or unknown. The original records in
Chen Shou's Records of Three Kingdoms are only a couple of
hundred words long. Pei Songzhi's annotations provide a relatively
clear, though still incomplete picture of Zhao's life.
"Zhao Yun's Fight at
Changban" inside the
Long Corridor on the
grounds of the Summer
Palace in Beijing, China.
The rider in white is
Zhao Yun.
Zhuge Liang (181–234)
Zhuge Liang (181–234) was a chancellor of the
state of Shu Han during the Three Kingdoms period of
Chinese history. He is often recognised as the greatest and
most accomplished strategist of his era.
Often depicted wearing a robe and holding a hand
fan made of crane feathers, Zhuge Liang was not only an
important military strategist and statesman; he was also an
accomplished scholar and inventor. His reputation as an accomplished scholar and inventor. His reputation as an
intelligent and learned scholar grew even while he was living
in relative seclusion, earning him the nickname "Wolong"
"Sculpture of Zhuge Liang in the Temple of
Marquis of Wu in Chengdu
The Kingdom of Wu ( )
Eastern Wu, also known as
Sun Wu, was one the three
states competing for control
of China during the Three
Kingdoms period after the
fall of the Han Dynasty. It
was based in the Jiangnan
(Yangtze River Delta) (Yangtze River Delta)
region of China. During its
existence, its capital was at
Jianye (建業建業建業建業; present-day
Nanjing, Jiangsu), but at
times it was also at
Wuchang (武昌武昌武昌武昌; present-
day Ezhou, Hubei).
Sun Quan The Emperor of Wu
Sun Quan (182–252),son of Sun
Jian, formally Emperor Da of Wu, was the
founder of Eastern Wu during the Three
Kingdoms period of Chinese history. He
ruled from 222 to 229 as King of Wu and
from 229 to 252 as Emperor of Wu.
Sun Quan was born in 182, while
his father Sun Jian was still a general of the his father Sun Jian was still a general of the
Han Dynasty. After his father's death in 191,
he became the charge of his brother Sun
Ce. As he grew up, he served his brother
during the conquests of the region south of
the Yangtze River. He was made a county
magistrate in 196, at the age of 14, and
continued to rise through the ranks as his
brother gave him more and more important
tasks.
Zhou Yu “The Great Military General of Wu”
Zhou Yu (175–210)[1] was a military general
and strategist who served his close friend, the warlord
Sun Ce, during the late Han Dynasty period of Chinese
history. After the death of Sun Ce, another prominent
warlord, Cao Cao, led a massive force southward with
the intention to conquer the Jiangdong region, Zhou Yu
was assigned by Sun Ce's brother and successor, Sun
Quan, to be the naval commander for the defensive Quan, to be the naval commander for the defensive
forces and he defeated Cao Cao's forces at the decisive
Battle of Red Cliffs in 208. The subsequent Battle of
Jiangling, which had Lieutenant General (偏將軍偏將軍偏將軍偏將軍) Zhou
Yu serving as the commander-in-chief of Sun Quan's
forces, solidified the survivability of the future Eastern Wu
regime. Thus, Zhou Yu was praised by Sun Quan to be
the sole person who enabled him to become an emperor
years after Zhou's death.
Battle of Red Cliffs “winter of 208/209”
The Battle of Red Cliffs, otherwise known
as the Battle of Chibi, was a decisive battle at the
end of the Han Dynasty, immediately prior to the
Three Kingdoms period of Chinese history. It was
fought in the winter of 208/9 AD between the allied
forces of the southern warlords Liu Bei and Sun
Quan and the numerically superior forces of the
northern warlord Cao Cao. Liu Bei and Sun Quan northern warlord Cao Cao. Liu Bei and Sun Quan
successfully frustrated Cao Cao's effort to conquer
the land south of the Yangtze River and reunite the
territory of the Eastern Han Dynasty. The allied
victory at Red Cliffs ensured the survival of Liu Bei
and Sun Quan, gave them control of the Yangtze
and provided a line of defence that was the basis
for the later creation of the two southern states of
Shu Han and Eastern Wu.
Jin Dynasty 265 - 420 AD.
Jin Dynasty 265 - 420 AD.
The Jìn Dynasty (traditional Chinese: 晉朝晉朝晉朝晉朝; pinyin: Jìn Cháo), was a dynasty in
Chinese history, lasting between the years 265 and 420 AD. There are two main divisions in
the history of the Dynasty, the first being Western Jin (ch: 西晉西晉西晉西晉, 265–316) and the second
Eastern Jin (ch: 東晉東晉東晉東晉 317–420). Western Jin was founded by Sima Yan, with its capital at
Luoyang, while Eastern Jin was begun by Sima Rui, with its capital at Jiankang. The two
periods are also known as Liang Jin (ch: 两晋两晋两晋两晋 lit, two Jin) and Sima Jin by scholars, to
distinguish this dynasty from other dynasties that use the same Chinese character, such as the
Later Jin Dynasty
Sima Yun Emperor Wu of Jin
The Sima clan was initially subordinate to the Wei dynasty,
but the clan's influence and power grew greatly after the incident at
Gaoping tombs in 249. In 265, Sima Yan forced emperor Cao Huan of
Wei to abdicate the throne to him, ending Wei and starting Jin (as
Emperor Wu). He named his dynasty after the state of Jin of the
Spring and Autumn Period that once ruled the Sima clan's home
county of Wen in Henei (present day Wen County, Henan).
In 280, the Jin conquered Eastern Wu and unified China, In 280, the Jin conquered Eastern Wu and unified China,
but internal conflicts, corruption, and political turmoil quickly weakened
the dynasty, and the unification lasted only ten years. Upon the advent
of the second Jin emperor, Emperor Hui, various imperial princes tried
to grab power in the devastating War of the Eight Princes. The Wu Hu
uprising followed, during which large numbers of refugees fled south
while the north was occupied by various nomadic tribes. This marked
the end of the Western Jin dynasty in 316 when the Jin court
evacuated to the region south of the Huai River, and the beginning of
the Eastern Jin and the Sixteen Kingdoms period.
Sima Yun Emperor Wu of Jin
Artifacts of Jin Dynasty 265 - 420 AD.
Southern and Northern (Nan Bei Chao) Dynasties 420-589 AD.
The Southern and Northern Dynasties (Chinese: 南北朝南北朝南北朝南北朝; pinyin:
Nánběicháo) was a period in the history of China that lasted from 420 to 589
AD. Though an age of civil war and political chaos, it was also a time of
flourishing arts and culture, advancement in technology, and the spreading of
Mahayana Buddhism and Daoism. The period saw the first recorded large-scale
migration of Han Chinese people to the lands south of the Yangtze River.
Southern and Northern (Nan Bei Chao) Dynasties 420-589 AD.
During this period the process of sinicization accelerated among the non-Chinese
arrivals in the north and among the aboriginal people in the south. This process was also
accompanied by the increasing popularity of Buddhism (introduced into China in the 1st
century AD) in both north and south China, along with Daoism gaining influence from the
outline of Buddhist scriptures (with two essential Daoist canons written during this period).
Although multiple story towers such as guard towers and residential apartments existed in
previous periods, during this period the distinct Chinese pagoda tower (for storing Buddhist
scriptures) evolved from the stupa, the latter originating from Buddhist traditions of protecting
sutras in ancient India.
The Division : Southern Dynasty 420-589 AD.
Although powerful in the conquest of the Wu Kingdom in 280 AD, the Jin Dynasty
was severely weakened after the War of the Eight Princes from 291 to 306 AD. During the
reigns of Emperor Huai of Jin and Emperor Min of Jin, the country was put into grave danger
with the uprising of the Wu Hu. The sieges and ultimate sacking of Luoyang in the year 311
and Chang'an in the year 316 by invading barbarian armies almost destroyed the dynasty.
However, a scion of the royal house, the Prince of Langya, fled south to salvage what was left
in order to sustain the empire. Cementing their power in the south, the Jin established
modern-day Nanjing (then called Jiankang) as their new capital, renaming the dynasty as the
Eastern Jin (317–420 AD) since the new capital was located southeast of Luoyang.
The Division : Southern Dynasty 420-589 AD.
It was during the Southern and Northern Dynasties period that southern China
(below the Yangtze River) was greatly developed from its previous state of early Chinese
colonization and settlement. Beforehand, the south was inhabited by small and isolated
communities of Chinese in a vast uncolonized wilderness of non-Chinese tribes, starting as a
near peripheral frontier and changing into a thriving, urbanized, sinicized region of China.
A scene of two horseback riders from a wall painting in the tomb of Lou Rui at Taiyuan, Shanxi.
Nan Bei Chao Dynasties and The Tenological Advance
Zu Chongzhi (429–500 AD) and The series of articles on the mathematical constant π and Cartography
There were notable technological advances during this period. With
the invention of the stirrup during the earlier Western Jin Dynasty, heavy
cavalry became standard in combat. Advances in medicine, astronomy,
mathematics, and cartography are also noted by historians. The famous
Chinese mathematician and astronomer Zu Chongzhi (429–500 AD) belonged
to this age, an intellectual and social product of the elite culture shaped and
developed in southern China during this period of time.
Zu Chongzhi (429–500 AD) and The series of articles on the mathematical constant π and Cartography
The Division : Northern Dynasty 386–534 AD.
In the first half of the Northern Wei Dynasty (386–534 AD), the Xianbei steppe
tribesmen who dominated northern China kept a policy of strict social distinction between them
and their Chinese subjects. Chinese were drafted into the bureaucracy, employed as officials
to collect taxes, etc. However, the Chinese were kept out of many higher positions of power.
They also represented the minority of the populace where centers of power were located,
such as the first Northern Wei capital at Pingcheng in modern-day northern Shanxi province
Yungang Grottoes 471-494
The Yungang Grottoes (traditional Chinese: 雲崗石窟雲崗石窟雲崗石窟雲崗石窟; pinyin: Yúngāng Shíkū) are
ancient Chinese Buddhist temple grottoes near the city of Datong in the province of Shanxi.
They are excellent examples of rock-cut architecture and one of the three most famous
ancient Buddhist sculptural sites of China. The others are Longmen and Mogao.
The site is located about 16 km south-west of the city, in the valley of the Shi Li
river at the base of the Wuzhou Shan mountains. They are an outstanding example of the
Chinese stone carvings from the 5th and 6th centuries. All together the site is composed of
252 grottoes with more than 51,000 Buddha statues and statuettes.
Yungang Grottoes 471-494
After the decline of the Jin Dynasty, the northern parts of China came under the
control of the Northern Wei. They made the city of Pingcheng, now known as Datong, their
capital. Due to its promotion, Pingcheng saw an increase in construction work. The Northern
Wei early adopted Buddhism as their state religion. Buddhism arrived in this location via travel
on the ancient North Silk Road, the northernmost route of about 2600 kilometres in length,
which connected the ancient Chinese capital of Xi'an to the west over the Wushao Ling Pass
to Wuwei and emerging in Kashgar before linking to ancient Parthia.
Yungang Grottoes 471-494
Yungang Grottoes 471-494
Yungang Grottoes 471-494
Yungang Grottoes 471-494
Yungang Grottoes 471-494
Longmen Grottoes
Longmen Grottoes
Grottoes
Mogao Grottoes
Mogao Grottoes
Mogao Grottoes
Mogao Grottoes
Mogao Grottoes