Wang Chong
1st century Chinese meteorologist, astronomer, and philosopher
Wang Chong (; 27 – c. 97 AD), courtesy name Zhongren (仲任), was a Chinese astronomer, meteorologist, naturalist, philosopher, and writer active during the Eastern Han dynasty. He developed a rational, secular, naturalistic and mechanistic account of the world and of human beings and gave a materialistic explanation of the origin of the universe. His main work was the "Lunheng" (論衡, "Critical Essays"). This book contained many theories involving early sciences of astronomy and meteorology, and Wang Chong was even the first in Chinese history to mention the use of the square-pallet chain pump, which became common in irrigation and public works in China thereafter. Wang also accurately described the process of the water cycle.
Unlike most of the Chinese philosophers of his period, Wang spent much of his life in non-self-inflicted poverty. He was said to have studied by standing at bookstalls, and had a superb memory, which allowed him to become very well-versed in the Chinese classics. He eventually reached the rank of District Secretary, a post he soon lost as a result of his combative and anti-authoritarian nature.
Life.
Wang was born into a poor family in modern Shangyu, Zhejiang. Born a son of Wang Song, he was admired in his local community for his filial piety and devotion to his father. With the urging of his parents, Wang travelled to the Eastern Han capital at Luoyang to study at the Imperial University. It was there that Wang became acquainted with the prestigious historian Ban Biao (3–54), the latter who initiated the "Book of Han". He also befriended Ban Gu (32–92), the son of Ban Biao who made further contributions to the "Book of Han". Since he was poor and lacked enough money to purchase proper texts of study, Wang had to resort to frequent visits to bookshops to acquire knowledge. Rafe de Crespigny writes that during his studies Wang was most likely influenced by contemporary Old Text realists such as Huan Tan (d. 28). Due to his humble origins, Wang became resentful of officials who were admired simply because of their wealth and power and not for any scholarly abilities.
Wang returned to his home commandery where he became a local teacher. He was elevated as an Officer of Merit, but due to his critical and quarrelsome nature he decided to resign from this position. Following this was a period of isolated retirement when Wang composed essays on philosophy, his "Jisu" ("On Common Morality"), "Jeiyi" ("Censures"), "Zheng wu" ("On Government"), and "Yangxing shu" ("On Macrobiotics"). About eighty of these essays were later compiled into his "Lunheng" ("Discourses Weighed in the Balance").
Despite his self-imposed retirement, he eventually accepted an invitation of Inspector Dong Qin (fl. AD 80–90) of Yang province to work as a Headquarters Officer. However, Wang soon resigned from this post as well. Xie Yiwu, a friend of Wang Chong's and a long-standing inspector and official, made an official recommendation to the court requesting that Wang serve as a senior scholar under Emperor Zhang of Han (r. 75–88). Emperor Zhang accepted this and summoned Wang Chong to appear at his court, yet Wang claimed ill health and refused to travel. Wang later died at home around the year 100.
Although Wang's rationalistic philosophy and criticism of so-called New Text Confucianism were largely ignored during his lifetime, the prominent official and later scholar Cai Yong (132–192) wrote of his admiration for Wang's written works. The politician Wang Lang (d. 228) acquired a copy of Wang's "Lunheng" and brought it with him on his trip in 198 to the Han court established at Xuchang by the notable statesman Cao Cao (155–220). As some of the questionable tenets of the philosophy of New Text Confucianism fell out of use and repute, Rafe de Crespigny states that the rationalist philosophy of Wang Chong became much more influential in Chinese thought.
Work and philosophy.
Wang Chong reacted to the state that philosophy had reached in China. Daoism had long ago changed into a religious and magic way, and Confucianism had been the state religion for some 150 years. Confucius and Laozi were worshipped as gods, omens were seen everywhere, belief in ghosts was almost universal, and fengshui had begun to rule people's lives. Wang derided all this and made a vocation of giving a rational, naturalistic account of the world and the human place in it.
At the centre of his thought was the denial that Heaven has any purpose for us, whether benevolent or hostile. To say that Heaven provides us food and clothing is to say it acts as our farmer or tailor—an obvious absurdity. Humans are insignificant specks in the universe and cannot hope to effect changes in it, and it is ludicrous arrogance to think that the universe would change itself for us.
Wang insisted that the words of previous sages should be treated critically, and that they were often contradictory or inconsistent. He criticized scholars of his time for not accepting this, as well as what he called the popular acceptance of written works. He believed that the truth could be discovered, and would become obvious, by making the words clear, and by clear commentary on the text.
One example of Wang's rationality is his argument that thunder must be caused by fire or heat, and is not a sign of the heavens being displeased. He argued that repeatable experience and experiment should be tried before adopting the belief that divine will was involved.
He was equally scathing about the popular belief in ghosts. Why should only human beings have ghosts, he asked, not other animals? We are all living creatures, animated by the same vital principle. Besides, so many people have died that their ghosts would vastly outnumber living people; the world would be swamped by them. He never, however, explicitly denies the existence of ghosts ("gui" 鬼) or spirits ("shen" 神), he simply separates them from the notion that they are the souls of the dead. He seems to believe that the phenomena exist, but whatever they may be, they have no relation to the deceased.
People say that spirits are the souls of dead men. That being the case, spirits should always appear naked, for surely it is not contended that clothes have souls as well as men. ("Lunheng")
Wang was just as rational and uncompromising about knowledge. Beliefs require evidence, just as actions require results. Anyone can prattle nonsense, and they'll always be able to find people to believe it, especially if they can dress it up in superstitious flummery. Careful reasoning and experience of the world are needed.
The Swedish linguist and sinologist Bernhard Karlgren called his style straightforward and without literary pretensions; in general, modern Western writers have noted that Wang was one of the most original thinkers of his time, even iconoclastic in his opinions. They note that he gained popularity in the early 20th century because his ideas correspond to those that later evolved in Europe. His writing is praised for being clear and well ordered. But, because there was no functioning scientific method or larger scientific discourse in his time, his formulations can seem alien to the modern eye—to some readers, even as peculiar as the superstitions that he was rejecting. But despite this barrier to his work, he gained some fame, though mostly after his death. He had an effect on what Karlgren called, the 'neo-Daoism'—a reformed Daoist philosophy with a more rational, naturalistic metaphysics, without much of the superstition and mysticism into which Daoism had fallen.
Early scientific thought.
Meteorology.
With his acute rationale and objective approach, Wang Chong wrote many things that would be praised by later modern sinologists and scientists alike as being modern-minded. For example, much like Greek polymath Aristotle's 4th century BC "Meteorology" portrayed the water cycle, Wang Chong wrote the following passage about clouds and rain:
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<templatestyles src="Template:Blockquote/styles.css" />Seeing the rain gather from above, people say that it comes from the heavens—admittedly it comes from above the earth. How can we demonstrate that the rain originates in the earth and rises from the mountains? Gongyang Gao's [i.e. Gongyang Zhuan] commentary on the "Spring and Autumn Annals" says; "It evaporates upwards through stones one or two inches thick, and gathers. In one day's time it can spread over the whole empire, but this is only so if it comes from Thai Shan." What he means is that from Mount Tai rain clouds can spread all over the empire, but from small mountains only over a single province—the distance depends on the height. As to this coming of rain from the mountains, some hold that the clouds carry the rain with them, dispersing as it is precipitated (and they are right). Clouds and rain are really the same thing. Water evaporating upwards becomes clouds, which condense into rain, or still further into dew. When the garments (of those travelling on high mountain passes) are moistened, it is not the effect of the clouds and mists they pass through, but of the suspended rain water.
<templatestyles src="Template:Blockquote/styles.css" />Some persons cite the "Shujing," which says, "When the moon follows the stars, there will be wind and rain," or the "Shijing", which says, "The approach of the moon to Pi "hsiu" [the Hyades] will bring heavy rain showers." They believe that according to these two passages of the classics, heaven itself causes the rain. What are we to say to this?
<templatestyles src="Template:Blockquote/styles.css" />When the rain comes from the mountains, the moon passes the (other) stars and approaches Pi "hsiu". When it approaches Pi "hsiu" there must be rain. As long as it does not rain, the moon has not approached, and the mountains have no clouds. Heaven and earth, above and below, act in mutual resonance. When the moon approaches above, the mountains steam below, and the embodied qi meet and unite. This is (part of the) spontaneous Tao of Nature. Clouds and fog show that rain is coming. In summer it turns to dew, in winter to frost. Warm, it is rain, cold, it is snow. Rain, dew, and frost, all proceed from the earth, and do not descend from the heavens.
Wang's reference to Gongyan Gao's (i.e. Gongyan Zhuan's) commentary perhaps demonstrates that Gongyan's work, compiled in the 2nd century BC, explored the topic of the hydrological cycle long before Wang wrote about the process. The British biochemist, historian, and sinologist Joseph Needham asserts that: "As to the seasonal lunar and stellar connections, the thought of Wang Chong (about 83 AD) is that in some way or other the cyclical behavior of the qi on earth, where water is distilled into mountain clouds, is correlated with the behavior of the qi in the heavens, which brings the moon near to the Hyades at certain times." Thus, Wang Chong was uniting classical Chinese thought with radically modern ways of scientific thinking in his day.
Astronomy.
Similar to Han dynasty polymath contemporary Zhang Heng (78–139) and Chinese scholars before him, Wang discussed theories about the causation of eclipses, with solar eclipse and lunar eclipse. However, Wang Chong's theory went against the correct 'radiating influence' theory supported by Zhang Heng (that the light of the rounded Moon was simply a reflection of the light emanating from the rounded Sun). Writing little more than a century before Zhang Heng, the mathematician and music theorist Jing Fang (78–37 BC) wrote in the 1st century BC:
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Zhang Heng wrote in his "Ling Xian" (Mystical Laws) of 120 AD:
<templatestyles src="Template:Blockquote/styles.css" />The sun is like fire and the moon like water. The fire gives out light and the water reflects it. Thus the moon's brightness is produced from the radiance of the sun, and the moon's darkness is due to (the light of) the sun being obstructed. The side that faces the sun is fully lit, and the side that is away from it is dark. The planets (as well as the moon) have the nature of water and reflect light. The light pouring forth from the sun does not always reach the moon owing to the obstruction of the earth itself—this is called 'anxu', a lunar eclipse. When (a similar effect) happens with a planet (we call it) an occultation (xingwei); when the moon passes across (the sun's path) then there is a solar eclipse (shi).
Going against the grain of the accepted theory, and thinking more along the lines of the 1st century BC Roman philosopher Lucretius, Wang Chong wrote:
<templatestyles src="Template:Blockquote/styles.css" />According to the scholars, solar eclipses are brought about by the moon. It has been observed that they occur at times of new moon (lit. on the last days and first days of months), when the moon is in conjunction with the sun, and therefore the moon can eclipse it. In the Spring and Autumn period there were many eclipses, and the "Chun Qiu" says that at such and such a month at new moon there was an eclipse of the sun, but these statements do not imply that the moon did it. Why should (the chroniclers) have made no mention of the moon if they knew that it was really responsible?
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<templatestyles src="Template:Blockquote/styles.css" />Roughly speaking, every 41 or 42 months there is a solar eclipse, and every 180 days there is a lunar eclipse. The reason why the eclipses have definite times is not (as the scholars say) that there are (recurring) abnormal events due to the periods (of the moon's cycle), but because it is the nature of the qi (of the sun) to change (at those times). Why should it be said that the moon has anything to do with the times of (changing of) the sun('s qi) at the first and last days of the months? The sun should normally be full; if there is a shrinkage it is an abnormal event (and the scholars say that) there must be something consuming (the sun). But in such cases as landslides and earthquakes, what does the consuming then?
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<templatestyles src="Template:Blockquote/styles.css" />But that the moon covers the light of the sun in solar eclipses—no, that is not true. How can this be verified? When the sun and the moon are in conjunction and the light of the former is 'covered' by the latter, the edges of the two must meet at the beginning, and when the light reappears they must have changed places. Suppose the sun is in the east and the moon is in the west. The moon falls back (lit. moves) quickly eastwards and meets the sun, 'covering' its edge. Soon the moon going on eastwards passes the sun. When the western edge (of the sun), which has been 'covered' first, shines again with its light, the eastern edge, which was not 'covered' before, should (now) be 'covered'. But in fact we see that during an eclipse of the sun the light of the western edge is extinguished, yet when (the light) comes back the western edge is bright (but the eastern edge is bright also). The moon goes on and covers the eastern (inner) part as well as the western (inner) part. This is called 'exact intrustion' and 'mutual covering and obscuring'. How can these facts be explained (by astronomers who believe that the moon covers the light of the sun in solar eclipse).
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Although Wang Chong was certain of his ideas about eclipses (without the knowledge of how gravity forms naturally large spherical bodies in space), his ideas on this would not be later accepted in China. Although there were some figures like "Liu Chi", writing in his Lun Tian (Discourse on the Heavens) of 274 AD that supported Wang's theory by arguing the inferior Yin (Moon) could never obstruct the superior Yang (Sun), Liu was still outside of the mainstream accepted Confucian tradition. The Song dynasty (960–1279) polymathic scientist Shen Kuo (1031–1095) supported the old theory of a spherical Sun and Moon by using his own reasoning about eclipses, which he explained were due to the Moon and the Sun coming into obstruction of one another. The Song dynasty Chinese philosopher Zhu Xi (1130–1200) also supported this theory in his writing. Although Wang Chong was right about the water cycle and other aspects of early science, his stern opposition to mainstream Confucian thought at the time made him a skeptic of all their theories, including eclipses (the Confucian-accepted model being correct).
Notes.
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Han dynasty
Imperial dynasty in China (202 BC – 220 AD)
The Han dynasty was an imperial dynasty of China (202 BC – 9 AD, 25–220 AD) established by Liu Bang and ruled by the House of Liu. The dynasty was preceded by the short-lived Qin dynasty (221–206 BC) and a warring interregnum known as the Chu–Han Contention (206–202 BC), and it was succeeded by the Three Kingdoms period (220–280 AD). The dynasty was briefly interrupted by the Xin dynasty (9–23 AD) established by the usurping regent Wang Mang, and is thus separated into two periods—the Western Han (202 BC – 9 AD) and the Eastern Han (25–220 AD). Spanning over four centuries, the Han dynasty is considered a golden age in Chinese history, and had a permanent impact on Chinese identity in later periods. The majority ethnic group of modern China refer to themselves as the "Han people" or "Han Chinese". The spoken Chinese and written Chinese are referred to respectively as the "Han language" and "Han characters".
The Han emperor was at the pinnacle of Han society and culture. He presided over the Han government but shared power with both the nobility and the appointed ministers who came largely from the scholarly gentry class. The Han Empire was divided into areas directly controlled by the central government called commanderies, as well as a number of semi-autonomous kingdoms. These kingdoms gradually lost all vestiges of their independence, particularly following the Rebellion of the Seven States. From the reign of Emperor Wu (r. 141 – 87 BC) onward, the Chinese court officially sponsored Confucianism in education and court politics, synthesized with the cosmology of later scholars such as Dong Zhongshu.
The Han dynasty oversaw periods of economic prosperity as well as significant growth in the money economy that had first been established during the Zhou dynasty (c. 1050 – 256 BC). The coinage minted by the central government in 119 BC remained the standard in China until the Tang dynasty (618–907 AD). The period saw a number of limited institutional innovations. To finance its military campaigns and the settlement of newly conquered frontier territories, the Han government nationalised private salt and iron industries in 117 BC, creating government monopolies that were later repealed during the Eastern period. There were significant advances in science and technology during the Han period, including the emergence of papermaking, rudders for steering ships, negative numbers in mathematics, raised-relief maps, hydraulic-powered armillary spheres for astronomy, and seismometers that discerned the cardinal direction of distant earthquakes by use of inverted pendulums.
The Han dynasty had many conflicts with the Xiongnu, a nomadic confederation centred in the eastern Eurasian steppe. The Xiongnu defeated the Han in 200 BC, prompting the Han to appease the Xiongnu with a policy of marriage alliance and payments of tribute, though the Xiongnu continued to raid the Han's northern borders. Han policy changed in 133 BC, under Emperor Wu, when Han forces began a series of military campaigns to quell the Xiongnu. The Xiongnu were eventually defeated and forced to accept a status as Han vassals, and the Xiongnu confederation fragmented. The Han conquered the Hexi Corridor and Inner Asian territory of the Tarim Basin from the Xiongnu, helping to establish the Silk Road. The lands north of the Han's borders were later overrun by the nomadic Xianbei confederation. Emperor Wu also launched successful conquests in the south, annexing Nanyue in 111 BC and Dian in 109 BC. He further expanded Han territory into the northern Korean Peninsula, where Han forces conquered Gojoseon and established the Xuantu and Lelang commanderies in 108 BC.
After 92 AD, palace eunuchs increasingly involved themselves in the dynasty's court politics, engaging in violent power struggles between various consort clans of the empresses and empresses dowager. Imperial authority was also seriously challenged by large Taoist religious societies which instigated the Yellow Turban Rebellion and the Five Pecks of Rice Rebellion. Following the death of Emperor Ling (r. 168 – 189 AD), the palace eunuchs were massacred by military officers, allowing members of the aristocracy and military governors to become warlords and divide the empire. The Han dynasty came to an end in 220 AD when Cao Pi, king of Wei, usurped the throne from Emperor Xian.
Etymology.
According to the "Records of the Grand Historian", after the collapse of the Qin dynasty the hegemon Xiang Yu appointed Liu Bang as prince of the small fief of Hanzhong, named after its location on the Han River (in modern southwest Shaanxi). Following Liu Bang's victory in the Chu–Han Contention, the resulting Han dynasty was named after the Hanzhong fief.
History.
Western Han (202 BC – 9 AD).
China's first imperial dynasty was the Qin dynasty (221–206 BC). The Qin united the Chinese Warring States by conquest, but their regime became unstable after the death of the first emperor Qin Shi Huang. Within four years, the dynasty's authority had collapsed in a rebellion. Two former rebel leaders, Xiang Yu (d. 202 BC) of Chu and Liu Bang (d. 195 BC) of Han, engaged in a war to determine who would have hegemony over China, which had fissured into Eighteen Kingdoms, each claiming allegiance to either Xiang Yu or Liu Bang. Although Xiang Yu proved to be an effective commander, Liu Bang defeated him at the Battle of Gaixia (202 BC) in modern-day Anhui. Liu Bang assumed the title of Emperor at the urging of his followers and is known posthumously as Emperor Gaozu (r. 202 – 195 BC). Chang'an (modern Xi'an) was chosen as the new capital of the reunified empire under Han.
At the beginning of the Western Han (), also known as the Former Han (), thirteen centrally-controlled commanderies—including the capital region—existed in the western third of the empire, while the eastern two-thirds were divided into ten semi-autonomous kingdoms. To placate his prominent commanders from the war with Chu, Emperor Gaozu enfeoffed some of them as kings.
By 196, the Han court had replaced all of these kings with royal Liu family members, with the lone exception of Changsha. The loyalty of non-relatives to the emperor was questioned, and after several insurrections by Han kings—with the largest being the Rebellion of the Seven States in 154—the imperial court began enacting a series of reforms that limited the power of these kingdoms in 145, dividing their former territories into new commanderies under central control. Kings were no longer able to appoint their own staff; this duty was assumed by the imperial court. Kings became nominal heads of their fiefs and collected a portion of tax revenues as their personal incomes. The kingdoms were never entirely abolished and existed throughout the remainder of Western and Eastern Han.
To the north of China proper, the nomadic Xiongnu chieftain Modu Chanyu (r. 209 – 174 BC) conquered various tribes inhabiting the eastern portion of the Eurasian Steppe. By the end of his reign, he controlled the Inner Asian regions of Manchuria, Mongolia, and the Tarim Basin, subjugating over twenty states east of Samarkand. Emperor Gaozu was troubled about the abundant Han-manufactured iron weapons traded to the Xiongnu along the northern borders, and he established a trade embargo against the group.
In retaliation, the Xiongnu invaded what is now Shanxi, where they defeated the Han forces at Baideng in 200 BC. After negotiations, the "heqin" agreement in 198 BC nominally held the leaders of the Xiongnu and the Han as equal partners in a royal marriage alliance, but the Han were forced to send large amounts of tribute items such as silk clothes, food, and wine to the Xiongnu.
Despite the tribute and negotiation between Laoshang Chanyu (r. 174 – 160 BC) and Emperor Wen (r. 180 – 157 BC) to reopen border markets, many of the Chanyu's subordinates chose not to obey the treaty and periodically raided Han territories south of the Great Wall for additional goods. In a court conference assembled by Emperor Wu (r. 141 – 87 BC) in 135 BC, the majority consensus of the ministers was to retain the "heqin" agreement. Emperor Wu accepted this, despite continuing Xiongnu raids.
However, a court conference the following year convinced the majority that a limited engagement at Mayi involving the assassination of the Chanyu would throw the Xiongnu realm into chaos and benefit the Han. When this plot failed in 133 BC, Emperor Wu launched a series of massive military invasions into Xiongnu territory. The assault culminated in 119 BC at the Battle of Mobei, when Han commanders Huo Qubing (d. 117 BC) and Wei Qing (d. 106 BC) forced the Xiongnu court to flee north of the Gobi Desert, and Han forces reached as far north as Lake Baikal.
After Wu's reign, Han forces continued to fight the Xiongnu. The Xiongnu leader Huhanye (r. 58 – 31 BC) finally submitted to the Han as a tributary vassal in 51 BC. Huhanye's rival claimant to the throne, Zhizhi Chanyu (r. 56 – 36 BC), was killed by Han forces under Chen Tang and Gan Yanshou () at the Battle of Zhizhi, in modern Taraz, Kazakhstan.
In 121 BC, Han forces expelled the Xiongnu from a vast territory spanning the Hexi Corridor to Lop Nur. They repelled a joint Xiongnu-Qiang invasion of this northwestern territory in 111 BC. In that same year, the Han court established four new frontier commanderies in this region to consolidate their control: Jiuquan, Zhangyi, Dunhuang, and Wuwei. The majority of people on the frontier were soldiers. On occasion, the court forcibly moved peasant farmers to new frontier settlements, along with government-owned slaves and convicts who performed hard labour. The court also encouraged commoners, such as farmers, merchants, landowners, and hired labourers, to voluntarily migrate to the frontier.
Even before the Han's expansion into Central Asia, diplomat Zhang Qian's travels from 139 to 125 BC had established Chinese contacts with many surrounding civilizations. Zhang encountered Dayuan (Fergana), Kangju (Sogdiana), and Daxia (Bactria, formerly the Greco-Bactrian Kingdom); he also gathered information on Shendu (the Indus River valley) and Anxi (the Parthian Empire). All of these countries eventually received Han embassies. These connections marked the beginning of the Silk Road trade network that extended to the Roman Empire, bringing goods like Chinese silk and Roman glasswares between the two.
From c. 115 BC until c. 60 BC, Han forces fought the Xiongnu over control of the oasis city-states in the Tarim Basin. The Han was eventually victorious and established the Protectorate of the Western Regions in 60 BC, which dealt with the region's defence and foreign affairs. The Han also expanded southward. The naval conquest of Nanyue in 111 BC expanded the Han realm into what are now modern Guangdong, Guangxi, and northern Vietnam. Yunnan was brought into the Han realm with the conquest of the Dian Kingdom in 109 BC, followed by parts of the Korean Peninsula with the Han conquest of Gojoseon and establishment of the Xuantu and Lelang commanderies in 108 BC. The first nationwide census in Chinese history was taken in 2 AD; the Han's total population was registered as comprising 57,671,400 individuals across 12,366,470 households.
To pay for his military campaigns and colonial expansion, Emperor Wu nationalised several private industries. He created central government monopolies administered largely by former merchants. These monopolies included salt, iron, and liquor production, as well as bronze coinage. The liquor monopoly lasted only from 98 to 81 BC, and the salt and iron monopolies were eventually abolished in the early Eastern Han. The issuing of coinage remained a central government monopoly throughout the rest of the Han dynasty.
The government monopolies were eventually repealed when a political faction known as the Reformists gained greater influence in the court. The Reformists opposed the Modernist faction that had dominated court politics in Emperor Wu's reign and during the subsequent regency of Huo Guang (d. 68 BC). The Modernists argued for an aggressive and expansionary foreign policy supported by revenues from heavy government intervention in the private economy. The Reformists, however, overturned these policies, favouring a cautious, non-expansionary approach to foreign policy, frugal budget reform, and lower tax-rates imposed on private entrepreneurs.
Wang Mang's reign and civil war.
Wang Zhengjun (71 BC – 13 AD) was first empress, then empress dowager, and finally grand empress dowager during the reigns of the Emperors Yuan (r. 49 – 33 BC), Cheng (r. 33 – 7 BC), and Ai (r. 7 – 1 BC), respectively. During this time, a succession of her male relatives held the title of regent. Following the death of Ai, Wang Zhengjun's nephew Wang Mang (45 BC – 23 AD) was appointed regent as Marshall of State on 16 August under Emperor Ping (r.1 BC – 6 AD).
When Ping died on 3 February 6 AD, Ruzi Ying (d. 25 AD) was chosen as the heir and Wang Mang was appointed to serve as acting emperor for the child. Wang promised to relinquish his control to Liu Ying once he came of age. Despite this promise, and against protest and revolts from the nobility, Wang Mang claimed on 10 January that the divine Mandate of Heaven called for the end of the Han dynasty and the beginning of his own: the Xin dynasty (9–23 AD).
Wang Mang initiated a series of major reforms that were ultimately unsuccessful. These reforms included outlawing slavery, nationalizing and equally distributing land between households, and introducing new currencies, a change which debased the value of coinage. Although these reforms provoked considerable opposition, Wang's regime met its ultimate downfall with the massive floods of c. 3 AD and 11 AD. Gradual silt build-up in the Yellow River had raised its water level and overwhelmed the flood control works. The Yellow River split into two new branches: one emptying to the north and the other to the south of the Shandong Peninsula, though Han engineers managed to dam the southern branch by 70 AD.
The flood dislodged thousands of peasant farmers, many of whom joined roving bandit and rebel groups such as the Red Eyebrows to survive. Wang Mang's armies were incapable of quelling these enlarged rebel groups. Eventually, an insurgent mob forced their way into the Weiyang Palace and killed Wang Mang.
The Gengshi Emperor (r. 23 – 25 AD), a descendant of Emperor Jing (r. 157 – 141 BC), attempted to restore the Han dynasty and occupied Chang'an as his capital. However, he was overwhelmed by the Red Eyebrow rebels who deposed, assassinated, and replaced him with the puppet monarch Liu Penzi. Gengshi's distant cousin Liu Xiu, known posthumously as Emperor Guangwu (r. 25 – 57 AD), after distinguishing himself at the Battle of Kunyang in 23 AD, was urged to succeed Gengshi as emperor.
Under Guangwu's rule, the Han Empire was restored. Guangwu made Luoyang his capital in 25 AD, and by 27 his officers Deng Yu and Feng Yi had forced the Red Eyebrows to surrender and executed their leaders for treason. From 26 until 36 AD, Emperor Guangwu had to wage war against other regional warlords who claimed the title of emperor; when these warlords were defeated, China reunified under the Han.
The period between the foundation of the Han dynasty and Wang Mang's reign is known as the Western Han () or Former Han () (206 BC – 9 AD). During this period the capital was at Chang'an (modern Xi'an). From the reign of Guangwu the capital was moved eastward to Luoyang. The era from his reign until the fall of Han is known as the Eastern Han or Later Han (25–220 AD).
Eastern Han (25–220 AD).
The Eastern Han (), also known as the Later Han (), formally began on 5 August AD 25, when Liu Xiu became Emperor Guangwu of Han. During the widespread rebellion against Wang Mang, the state of Goguryeo was free to raid Han's Korean commanderies; Han did not reaffirm its control over the region until AD 30.
The Trưng Sisters of Vietnam rebelled against Han in AD 40. Their rebellion was crushed by Han general Ma Yuan (d. AD 49) in a campaign from AD 42 to 43. Wang Mang renewed hostilities against the Xiongnu, who were estranged from Han until their leader Bi (), a rival claimant to the throne against his cousin Punu (), submitted to Han as a tributary vassal in AD 50. This created two rival Xiongnu states: the Southern Xiongnu led by Bi, an ally of Han, and the Northern Xiongnu led by Punu, an enemy of Han.
During the turbulent reign of Wang Mang, China lost control over the Tarim Basin, which was conquered by the Northern Xiongnu in AD 63 and used as a base to invade the Hexi Corridor in Gansu. Dou Gu (d. 88 AD) defeated the Northern Xiongnu at the Battle of Yiwulu in AD 73, evicting them from Turpan and chasing them as far as Lake Barkol before establishing a garrison at Hami. After the new Protector General of the Western Regions Chen Mu (d. AD 75) was killed by allies of the Xiongnu in Karasahr and Kucha, the garrison at Hami was withdrawn.
At the Battle of Ikh Bayan in AD 89, Dou Xian (d. AD 92) defeated the Northern Xiongnu "chanyu" who then retreated into the Altai Mountains. After the Northern Xiongnu fled into the Ili River valley in AD 91, the nomadic Xianbei occupied the area from the borders of the Buyeo Kingdom in Manchuria to the Ili River of the Wusun people. The Xianbei reached their apogee under Tanshihuai (d. AD 181), who consistently defeated Chinese armies. However, Tanshihuai's confederation disintegrated after his death.
Ban Chao (d. AD 102) enlisted the aid of the Kushan Empire, which controlled territory across South and Central Asia, to subdue Kashgar and its ally Sogdiana. When a request by Kushan ruler Vima Kadphises (r.) for a marriage alliance with the Han was rejected in AD 90, he sent his forces to Wakhan (modern-day Afghanistan) to attack Ban Chao. The conflict ended with the Kushans withdrawing because of lack of supplies. In AD 91, the office of Protector General of the Western Regions was reinstated when it was bestowed on Ban Chao.
Foreign travellers to the Eastern Han empire included Buddhist monks who translated works into Chinese, such as An Shigao from Parthia, and Lokaksema from Kushan-era Gandhara. In addition to tributary relations with the Kushans, the Han empire received gifts from sovereigns in the Parthian Empire, as well as from kings in modern Burma and Japan. He also initiated an unsuccessful mission to Rome in AD 97 with Gan Ying as emissary.
A Roman embassy of Emperor Marcus Aurelius (r. 161 – 180 AD) is recorded in the "Weilüe" and "Book of Later Han" to have reached the court of Emperor Huan of Han (r. 146 – 168 AD) in AD 166, yet Rafe de Crespigny asserts that this was most likely a group of Roman merchants. In addition to Roman glasswares and coins found in China, Roman medallions from the reign of Antoninus Pius and his adopted son Marcus Aurelius have been found at Óc Eo in Vietnam. This was near the commandery of Rinan where Chinese sources claim the Romans first landed, as well as embassies from Tianzhu in northern India in 159 and 161. Óc Eo is also thought to be the port city "Cattigara" described by Ptolemy in his "Geography" (c. 150 AD) as lying east of the Golden Chersonese (Malay Peninsula) along the "Magnus Sinus" (i.e. the Gulf of Thailand and South China Sea), where a Greek sailor had visited.
Emperor Zhang's (r. 75 – 88 AD) reign came to be viewed by later Eastern Han scholars as the high point of the dynastic house. Subsequent reigns were increasingly marked by eunuch intervention in court politics and their involvement in the violent power struggles of the imperial consort clans. In 92 AD, with the aid of the eunuch Zheng Zhong (d. 107 AD), Emperor He (r. 88 – 105 AD) had Empress Dowager Dou (d. 97 AD) put under house arrest and her clan stripped of power. This was in revenge for Dou's purging of the clan of his natural mother—Consort Liang—and then concealing her identity from him. After Emperor He's death, his wife Empress Deng Sui (d. 121 AD) managed state affairs as the regent empress dowager during a turbulent financial crisis and widespread Qiang rebellion that lasted from 107 to 118 AD.
When Empress Dowager Deng died, Emperor An (r. 106 – 125 AD) was convinced by the accusations of the eunuchs Li Run () and Jiang Jing () that Deng and her family had planned to depose him. An dismissed Deng's clan members from office, exiled them, and forced many to commit suicide. After An's death, his wife, Empress Dowager Yan (d. 126 AD) placed the child Marquess of Beixiang on the throne in an attempt to retain power within her family. However, palace eunuch Sun Cheng (d. 132 AD) masterminded a successful overthrow of her regime to enthrone Emperor Shun of Han (r. 125 – 144 AD). Yan was placed under house arrest, her relatives were either killed or exiled, and her eunuch allies were slaughtered. The regent Liang Ji (d. 159 AD), brother of Empress Liang Na (d. 150 AD), had the brother-in-law of Consort Deng Mengnü (d. 165 AD) killed after Deng Mengnü resisted Liang Ji's attempts to control her. Afterward, Emperor Huan employed eunuchs to depose Liang Ji, who was then forced to commit suicide.
Students from the imperial university organized a widespread student protest against the eunuchs of Emperor Huan's court. Huan further alienated the bureaucracy when he initiated grandiose construction projects and hosted thousands of concubines in his harem at a time of economic crisis. Palace eunuchs imprisoned the official Li Ying () and his associates from the Imperial University on a dubious charge of treason. In 167 AD, the Grand Commandant Dou Wu (d. 168 AD) convinced his son-in-law, Emperor Huan, to release them. However, the emperor permanently barred Li Ying and his associates from serving in office, marking the beginning of the Partisan Prohibitions.
Following Huan's death, Dou Wu and the Grand Tutor Chen Fan (d. 168 AD) attempted a coup against the eunuchs Hou Lan (d. 172 AD), Cao Jie (d. 181 AD), and Wang Fu (). When the plot was uncovered, the eunuchs arrested Empress Dowager Dou (d. 172 AD) and Chen Fan. General Zhang Huan () favoured the eunuchs. He and his troops confronted Dou Wu and his retainers at the palace gate where each side shouted accusations of treason against the other. When the retainers gradually deserted Dou Wu, he was forced to commit suicide.
Under Emperor Ling (r. 168 – 189 AD) the eunuchs had the partisan prohibitions renewed and expanded, while also auctioning off top government offices. Many affairs of state were entrusted to the eunuchs Zhao Zhong (d. 189 AD) and Zhang Rang (d. 189 AD) while Emperor Ling spent much of his time roleplaying with concubines and participating in military parades.
End of the Han dynasty.
The Partisan Prohibitions were repealed during the Yellow Turban Rebellion and Five Pecks of Rice Rebellion in 184 AD, largely because the court did not want to continue to alienate a significant portion of the gentry class who might otherwise join the rebellions. The Yellow Turbans and Five-Pecks-of-Rice adherents belonged to two different hierarchical Taoist religious societies led by faith healers Zhang Jue (d. 184 AD) and Zhang Lu (d. 216 AD), respectively.
Zhang Lu's rebellion, in what is now northern Sichuan and southern Shaanxi, was not quelled until 215 AD. Zhang Jue's massive rebellion across eight provinces was annihilated by Han forces within a year; however, the following decades saw much smaller recurrent uprisings. Although the Yellow Turbans were defeated, many generals appointed during the crisis never disbanded their assembled militias and used these troops to amass power outside of the collapsing imperial authority.
General-in-chief He Jin (d. 189 AD), half-brother to Empress He (d. 189 AD), plotted with Yuan Shao (d. 202 AD) to overthrow the eunuchs by having several generals march to the outskirts of the capital. There, in a written petition to Empress He, they demanded the eunuchs' execution. After a period of hesitation, Empress He consented. When the eunuchs discovered this, however, they had her brother He Miao () rescind the order. The eunuchs assassinated He Jin on 22 September 189.
Yuan Shao then besieged Luoyang's Northern Palace while his brother Yuan Shu (d. 199 AD) besieged the Southern Palace. On September 25 both palaces were breached and approximately two thousand eunuchs were killed. Zhang Rang had previously fled with Emperor Shao (r.189 AD) and his brother Liu Xie—the future Emperor Xian of Han (r. 189 – 220 AD). While being pursued by the Yuan brothers, Zhang committed suicide by jumping into the Yellow River.
General Dong Zhuo (d. 192 AD) found the young emperor and his brother wandering in the countryside. He escorted them safely back to the capital and was made Minister of Works, taking control of Luoyang and forcing Yuan Shao to flee. After Dong Zhuo demoted Emperor Shao and promoted his brother Liu Xie as Emperor Xian, Yuan Shao led a coalition of former officials and officers against Dong, who burned Luoyang to the ground and resettled the court at Chang'an in May 191 AD. Dong Zhuo later poisoned Emperor Shao.
Dong was killed by his adopted son Lü Bu (d. 198 AD) in a plot hatched by Wang Yun (d. 192 AD). Emperor Xian fled from Chang'an in 195 AD to the ruins of Luoyang. Xian was persuaded by Cao Cao (155–220 AD), then Governor of Yan Province in modern western Shandong and eastern Henan, to move the capital to Xuchang in 196 AD.
Yuan Shao challenged Cao Cao for control over the emperor. Yuan's power was greatly diminished after Cao defeated him at the Battle of Guandu in 200 AD. After Yuan died, Cao killed Yuan Shao's son Yuan Tan (173–205 AD), who had fought with his brothers over the family inheritance. His brothers Yuan Shang and Yuan Xi were killed in 207 AD by Gongsun Kang (d. 221 AD), who sent their heads to Cao Cao.
After Cao's defeat at the naval Battle of Red Cliffs in 208 AD, China was divided into three spheres of influence, with Cao Cao dominating the north, Sun Quan (182–252 AD) dominating the south, and Liu Bei (161–223 AD) dominating the west. Cao Cao died in March 220 AD. By December his son Cao Pi (187–226 AD) had Emperor Xian relinquish the throne to him and is known posthumously as Emperor Wen of Wei. This formally ended the Han dynasty and initiated an age of conflict between the Three Kingdoms: Cao Wei, Eastern Wu, and Shu Han.
Culture and society.
Social class.
In the hierarchical social order, the emperor was at the apex of Han society and government. However, the emperor was often a minor, ruled over by a regent such as the empress dowager or one of her male relatives. Ranked immediately below the emperor were the kings who were of the same Liu family clan. The rest of society, including nobles lower than kings and all commoners excluding slaves, belonged to one of twenty ranks ("ershi gongcheng" ).
Each successive rank gave its holder greater pensions and legal privileges. The highest rank, of full marquess, came with a state pension and a territorial fiefdom. Holders of the rank immediately below, that of ordinary marquess, received a pension, but had no territorial rule. Scholar-bureaucrats who served in government belonged to the wider commoner social class and were ranked just below nobles in social prestige. The highest government officials could be enfeoffed as marquesses.
By the Eastern Han, local elites of unattached scholars, teachers, students, and government officials began to identify themselves as members of a nationwide gentry class with shared values and a commitment to mainstream scholarship. When the government became noticeably corrupt in mid-to-late Eastern Han, many gentry even considered the cultivation of morally-grounded personal relationships more important than serving in public office.
Farmers, namely small landowner–cultivators, were ranked just below scholars and officials in the social hierarchy. Other agricultural cultivators were of a lower status, such as tenants, wage labourers, and slaves. The Han dynasty made adjustments to slavery in China and saw an increase in agricultural slaves. Artisans, technicians, tradespeople, and craftsmen had a legal and socioeconomic status between that of owner-cultivator farmers and common merchants.
State-registered merchants, who were forced by law to wear white-coloured clothes and pay high commercial taxes, were considered by the gentry as social parasites with a contemptible status. These were often petty shopkeepers of urban marketplaces; merchants such as industrialists and itinerant traders working between a network of cities could avoid registering as merchants and were often wealthier and more powerful than the vast majority of government officials.
Wealthy landowners, such as nobles and officials, often provided lodging for retainers who provided valuable work or duties, sometimes including fighting bandits or riding into battle. Unlike slaves, retainers could come and go from their master's home as they pleased. Physicians, pig breeders, and butchers had fairly high social status, while occultist diviners, runners, and messengers had low status.
Marriage, gender, and kinship.
The Han-era family was patrilineal and typically had four to five nuclear family members living in one household. Multiple generations of extended family members did not occupy the same house, unlike families of later dynasties. According to Confucian family norms, various family members were treated with different levels of respect and intimacy. For example, there were different accepted time frames for mourning the death of a father versus a paternal uncle.
Marriages were highly ritualized, particularly for the wealthy, and included many important steps. The giving of betrothal gifts, known as bride price and dowry, were especially important. A lack of either was considered dishonourable and the woman would have been seen not as a wife, but as a concubine. Arranged marriages were typical, with the father's input on his offspring's spouse being considered more important than the mother's.
Monogamous marriages were also normal, although nobles and high officials were wealthy enough to afford and support concubines as additional lovers. Under certain conditions dictated by custom, not law, both men and women were able to divorce their spouses and remarry. However, a woman who had been widowed continued to belong to her husband's family after his death. In order to remarry, the widow would have to be returned to her family in exchange for a ransom fee. Her children would not be allowed to go with her.
Apart from the passing of noble titles or ranks, inheritance practices did not involve primogeniture; each son received an equal share of the family property. Unlike the practice in later dynasties, the father usually sent his adult married sons away with their portions of the family fortune. Daughters received a portion of the family fortune through their dowries, though this was usually much less than the shares of sons. A different distribution of the remainder could be specified in a will, but it is unclear how common this was.
Women were expected to obey the will of their father, then their husband, and then their adult son in old age. However, it is known from contemporary sources that there were many deviations to this rule, especially in regard to mothers over their sons, and empresses who ordered around and openly humiliated their fathers and brothers. Women were exempt from the annual corvée labour duties, but often engaged in a range of income-earning occupations aside from their domestic chores of cooking and cleaning.
The most common occupation for women was weaving clothes for the family, for sale at market, or for large textile enterprises that employed hundreds of women. Other women helped on their brothers' farms or became singers, dancers, sorceresses, respected medical physicians, and successful merchants who could afford their own silk clothes. Some women formed spinning collectives, aggregating the resources of several different families.
Education, literature, and philosophy.
The early Western Han court simultaneously accepted the philosophical teachings of Legalism, Huang-Lao Taoism, and Confucianism in making state decisions and shaping government policy. However, the Han court under Emperor Wu gave Confucianism exclusive patronage. In 136 BC, he abolished all academic chairs not concerned with the Five Classics, and in 124 BC he established the Imperial University, at which he encouraged nominees for office to receive a Confucian education.
Unlike the original ideology espoused by Confucius (551–479 BC), Han Confucianism in Emperor Wu's reign was the creation of Dong Zhongshu (179–104 BC). Dong was a scholar and minor official who aggregated the ethical Confucian ideas of ritual, filial piety, and harmonious relationships with five phases and yin-yang cosmologies. Dong's synthesis justified the imperial system of government within the natural order of the universe.
The Imperial University grew in importance as the student body grew to over 30,000 by the 2nd century AD. A Confucian-based education was also made available at commandery-level schools and private schools opened in small towns, where teachers earned respectable incomes from tuition payments. Schools were established in far southern regions where standard Chinese texts were used to assimilate the local populace.
Some important texts were created and studied by scholars. Philosophy written by Yang Xiong (53 BC – 18 AD), Huan Tan (43 BC – 28 AD), Wang Chong (27–100 AD), and Wang Fu (78–163 AD) questioned whether human nature was innately good or evil and posed challenges to Dong's universal order. The "Records of the Grand Historian" started by Sima Tan (d. 110 BC) and finished by his son Sima Qian (145–86 BC) established the standard model for imperial China's tradition of official histories, being emulated initially by the "Book of Han" authored by Ban Biao (3–54 AD) with his son Ban Gu (32–92 AD), and his daughter Ban Zhao (45–116 AD). Biographies on important figures were written by members of the gentry. There were also dictionaries published during the Han period such as the "Shuowen Jiezi" by Xu Shen (c. 58 – c. 147 AD) and the "Fangyan" by Yang Xiong. Han dynasty poetry was dominated by the "fu" genre, which achieved its greatest prominence during the reign of Emperor Wu.
Law and order.
Han scholars such as Jia Yi (201–169 BC) portrayed the Qin as a brutal regime. However, archaeological evidence from Zhangjiashan and Shuihudi reveal that many of the statutes in the Han law code compiled by Chancellor Xiao He (d. 193 BC) were derived from Qin law.
Various cases for rape, physical abuse, and murder were prosecuted in court. Women, although usually having fewer rights by custom, were allowed to level civil and criminal charges against men. While suspects were jailed, convicted criminals were never imprisoned. Instead, punishments were commonly monetary fines, periods of forced hard labour for convicts, and the penalty of death by beheading. Early Han punishments of torturous mutilation were borrowed from Qin law. A series of reforms abolished mutilation punishments with progressively less-severe beatings by the bastinado.
Acting as a judge in lawsuits was one of the many duties of the county magistrate and Administrators of commanderies. Complex, high-profile, or unresolved cases were often deferred to the Minister of Justice in the capital or even the emperor. In each Han county was several districts, each overseen by a chief of police. Order in the cities was maintained by government officers in the marketplaces and constables in the neighbourhoods.
Food.
The most common staple crops consumed during Han were wheat, barley, foxtail millet, proso millet, rice, and beans. Commonly eaten fruits and vegetables included chestnuts, pears, plums, peaches, melons, apricots, strawberries, red bayberries, jujubes, calabash, bamboo shoots, mustard plant, and taro. Domesticated animals that were also eaten included chickens, Mandarin ducks, geese, cows, sheep, pigs, camels, and dogs (various types were bred specifically for food, while most were used as pets). Turtles and fish were taken from streams and lakes. Commonly hunted game, such as owl, pheasant, magpie, sika deer, and Chinese bamboo partridge were consumed. Seasoning included sugar, honey, salt, and soy sauce. Beer and wine were regularly consumed.
Clothing.
The types of clothing worn and the materials used during the Han period depended upon social class. Wealthy folk could afford silk robes, skirts, socks, and mittens, coats made of badger or fox fur, duck plumes, and slippers with inlaid leather, pearls, and silk lining. Peasants commonly wore clothes made of hemp, wool, and ferret skins.
Religion, cosmology, and metaphysics.
Families throughout Han China made ritual sacrifices of animals and food to deities, spirits, and ancestors at temples and shrines. They believed that these items could be used by those in the spiritual realm. It was thought that each person had a two-part soul: the spirit-soul which journeyed to the afterlife paradise of immortals ("xian"), and the body-soul which remained in its grave or tomb on earth and was only reunited with the spirit-soul through a ritual ceremony.
In addition to his many other roles, the emperor acted as the highest priest in the land who made sacrifices to Heaven, the main deities known as the Five Powers, and spirits of mountains and rivers known as "shen". It was believed that the three realms of Heaven, Earth, and Mankind were linked by natural cycles of yin and yang and the five phases. If the emperor did not behave according to proper ritual, ethics, and morals, he could disrupt the fine balance of these cosmological cycles and cause calamities such as earthquakes, floods, droughts, epidemics, and swarms of locusts.
It was believed that immortality could be achieved if one reached the lands of the Queen Mother of the West or Mount Penglai. Han-era Taoists assembled into small groups of hermits who attempted to achieve immortality through breathing exercises, sexual techniques, and the use of medical elixirs.
By the 2nd century AD, Taoists formed large hierarchical religious societies such as the Way of the Five Pecks of Rice. Its followers believed that the sage-philosopher Laozi (fl. 6th century BC) was a holy prophet who would offer salvation and good health if his devout followers would confess their sins, ban the worship of unclean gods who accepted meat sacrifices, and chant sections of the "Tao Te Ching".
Buddhism first entered Imperial China through the Silk Road during the Eastern Han, and was first mentioned in 65 AD. Liu Ying (d. 71 AD), a half-brother to Emperor Ming of Han (r. 57 – 75 AD), was one of its earliest Chinese adherents, although Chinese Buddhism at this point was heavily associated with Huang–Lao Taoism. China's first known Buddhist temple, the White Horse Temple, was constructed outside the wall of Luoyang during Emperor Ming's reign. Important Buddhist canons were translated into Chinese during the 2nd century AD, including the "Sutra of Forty-two Chapters", "Perfection of Wisdom", "Shurangama Sutra", and "Pratyutpanna Sutra".
Government and politics.
Central government.
In Han government, the emperor was the supreme judge and lawgiver, the commander-in-chief of the armed forces and sole designator of official nominees appointed to the top posts in central and local administrations; those who earned a 600-bushel salary-rank or higher. Theoretically, there were no limits to his power.
However, state organs with competing interests and institutions such as the court conference ("tingyi" )—where ministers were convened to reach a majority consensus on an issue—pressured the emperor to accept the advice of his ministers on policy decisions. If the emperor rejected a court conference decision, he risked alienating his high ministers. Nevertheless, emperors sometimes did reject the majority opinion reached at court conferences.
Below the emperor were his cabinet members known as the Three Councillors of State. These were the Chancellor or Minister over the Masses, the Imperial Counsellor or Excellency of Works ("Yushi dafu" or "Da sikong" ), and Grand Commandant or Grand Marshal ("Taiwei" or "Da sima" ).
The Chancellor, whose title had changed in 8 BC to Minister over the Masses, was chiefly responsible for drafting the government budget. The Chancellor's other duties included managing provincial registers for land and population, leading court conferences, acting as judge in lawsuits, and recommending nominees for high office. He could appoint officials below the salary-rank of 600 bushels.
The Imperial Counsellor's chief duty was to conduct disciplinary procedures for officials. He shared similar duties with the Chancellor, such as receiving annual provincial reports. However, when his title was changed to Minister of Works in 8 BC, his chief duty became the oversight of public works projects.
The Grand Commandant, whose title was changed to Grand Marshal in 119 BC before reverting to Grand Commandant in 51 AD, was the irregularly posted commander of the military and then regent during the Western Han period. In the Eastern Han era he was chiefly a civil official who shared many of the same censorial powers as the other two Councillors of State.
Ranked below the Three Councillors of State were the Nine Ministers, who each headed a specialized ministry. The Minister of Ceremonies ("Taichang" ) was the chief official in charge of religious rites, rituals, prayers, and the maintenance of ancestral temples and altars. The Minister of the Household ("Guang lu xun" ) was in charge of the emperor's security within the palace grounds, external imperial parks, and wherever the emperor made an outing by chariot.
The Minister of the Guards ("Weiwei" ) was responsible for securing and patrolling the walls, towers, and gates of the imperial palaces. The Minister Coachman ("Taipu" ) was responsible for the maintenance of imperial stables, horses, carriages, and coach-houses for the emperor and his palace attendants, as well as the supply of horses for the armed forces. The Minister of Justice ("Tingwei" ) was the chief official in charge of upholding, administering, and interpreting the law. The Minister Herald ("Da honglu" ) was the chief official in charge of receiving honoured guests like nobles and foreign ambassadors at court.
The Minister of the Imperial Clan ("Zongzheng" ) oversaw the imperial court's interactions with the empire's nobility and extended imperial family, such as granting fiefs and titles. The Minister of Finance ("da sìnong" ) was the treasurer for the official bureaucracy and the armed forces who handled tax revenues and set standards for units of measurement. The Minister Steward ("Shaofu" ) served the emperor exclusively, providing him with entertainment and amusements, proper food and clothing, medicine and physical care, valuables and equipment.
Local government.
The Han empire, excluding kingdoms and marquessates, was divided, in descending order of size, into political units of provinces, commanderies, and counties. A county was divided into several districts ("xiang" ), the latter composed of a group of hamlets ("li" ), each containing about a hundred families.
The heads of provinces, whose official title was changed from Inspector to Governor and vice versa several times during Han, were responsible for inspecting several commandery-level and kingdom-level administrations. On the basis of their reports, the officials in these local administrations would be promoted, demoted, dismissed, or prosecuted by the imperial court.
A governor could take various actions without permission from the imperial court. The lower-ranked inspector had executive powers only during times of crisis, such as raising militias across the commanderies under his jurisdiction to suppress a rebellion.
A commandery consisted of a group of counties, and was headed by an administrator. He was the top civil and military leader of the commandery and handled defence, lawsuits, seasonal instructions to farmers, and recommendations of nominees for office sent annually to the capital in a quota system first established by Emperor Wu. The head of a large county of about 10,000 households was called a Prefect, while the heads of smaller counties were called chiefs, and both could be referred to as magistrates. A Magistrate maintained law and order in his county, registered the populace for taxation, mobilized commoners for annual corvée duties, repaired schools, and supervised public works.
Kingdoms and marquessates.
Kingdoms—roughly the size of commanderies—were ruled exclusively by the emperor's male relatives as semi-autonomous fiefdoms. Before 157 BC, some kingdoms were ruled by non-relatives, granted to them in return for their services to Emperor Gaozu. The administration of each kingdom was very similar to that of the central government. Although the emperor appointed the Chancellor of each kingdom, kings appointed all the remaining civil officials in their fiefs.
However, in 145 BC, after several insurrections by the kings, Emperor Jing removed the kings' rights to appoint officials whose salaries were higher than 400 bushels. The Imperial Counsellors and Nine Ministers (excluding the Minister Coachman) of every kingdom were abolished, although the Chancellor was still appointed by the central government.
With these reforms, kings were reduced to being nominal heads of their fiefs, gaining a personal income from only a portion of the taxes collected in their kingdom. Similarly, the officials in the administrative staff of a full marquess's fief were appointed by the central government. A marquess's chancellor was ranked as the equivalent of a county prefect. Like a king, the marquess collected a portion of the tax revenues in his fief as personal income.
Until the reign of Emperor Jing of Han, the Han emperors had great difficulties controlling their vassal kings, who often switched allegiances to the Xiongnu whenever they felt threatened by imperial centralization of power. The seven years of Gaozu's reign featured defections by three vassal kings and one marquess, who then aligned themselves with the Xiongnu. Even imperial princes controlling fiefdoms would sometimes invite a Xiongnu invasion in response to the Emperor's threats. The Han moved to secure a treaty with the Xiongnu, aiming to clearly divide authority between them. The Han and Xiongnu now held one another out as the "two masters" with sole dominion over their respective peoples; they cemented this agreement with a marriage alliance ("heqin"), before eliminating the rebellious vassal kings in 154 BC. This prompted some of the Xiongnu vassals to swap allegiances to the Han, starting in 147. Han court officials were initially hostile to the idea of disrupting the status quo by expanding into Xiongnu territory in the steppe. The surrendered Xiongnu were integrated into a parallel military and political structures loyal to the Han emperor, a step toward a potential Han challenge to the superiority of Xiongnu cavalry in steppe warfare. This also brought the Han into contact with the interstate trade networks through the Tarim Basin in the far northwest, allowing for the Han's expansion from a regional state to a universalist, cosmopolitan empire achieved in part through further marriage alliances with the Wusun, another steppe power.
Military.
At the beginning of the Han, every male commoner aged twenty-three was liable for conscription into the military. The minimum age was reduced to twenty following the reign of Emperor Zhao (r. 87 – 74). Conscripted soldiers underwent one year of training and one year of service as non-professional soldiers. The year of training was spent in one of three branches of the armed forces: infantry, cavalry, or navy. Prior to the abolition of much of the conscription system after 30 AD, soldiers could be called up for future service following the completion of their terms. They had to continue training regularly to maintain their skills, and were subject to annual inspections of their military readiness. The year of active service was served either on the frontier, in a king's court, or in the capital under the Minister of the Guards. A small professional army was stationed near the capital.
During the Eastern Han, conscription could be avoided if one paid a commutable tax. The Eastern Han court favoured the recruitment of a volunteer army. The volunteer army comprised the Southern Army ("Nanjun" ), while the standing army stationed in and near the capital was the Northern Army ("Beijun" ). Led by Colonels ("Xiaowei" ), the Northern Army consisted of five regiments, each composed of several thousand soldiers. When central authority collapsed after 189 AD, wealthy landowners, members of the aristocracy/nobility, and regional military-governors relied upon their retainers to act as their own personal troops.
During times of war, the volunteer army was increased, and a much larger militia was raised across the country to supplement the Northern Army. In these circumstances, a general ("jiangjun" ) led a division, which was divided into regiments led by a colonel or major ("sima" ). Regiments were divided into companies and led by captains. Platoons were the smallest units.
Economy.
Currency.
The Han dynasty inherited the "ban liang" coin type from the Qin. In the beginning of the Han, Emperor Gaozu closed the government mint in favour of private minting of coins. This decision was reversed in 186 BC by his widow Grand Empress Dowager Lü Zhi (d. 180 BC), who abolished private minting. In 182 BC, Lü Zhi issued a bronze coin that was much lighter in weight than previous coins. This caused widespread inflation that was not reduced until 175 BC, when Emperor Wen allowed private minters to manufacture coins that were precisely in weight.
In 144 BC, Emperor Jing abolished private minting in favour of central-government and commandery-level minting; he also introduced a new coin. Emperor Wu introduced another in 120 BC, but a year later he abandoned the "ban liangs" entirely in favour of the "wuzhu" coin, weighing . The "wuzhu" became China's standard coin until the Tang dynasty (618–907). Its use was interrupted briefly by several new currencies introduced during Wang Mang's regime until it was reinstated in 40 AD by Emperor Guangwu.
Since commandery-issued coins were often of inferior quality and lighter weight, the central government closed commandery mints and monopolized the issue of coinage in 113 BC. This central government issuance of coinage was overseen by the Superintendent of Waterways and Parks, this duty being transferred to the Minister of Finance during the Eastern Han.
Taxation and property.
Aside from the landowner's land tax paid in a portion of their crop yield, the poll tax and property taxes were paid in coin cash. The annual poll tax rate for adult men and women was 120 coins and 20 coins for minors. Merchants were required to pay a higher rate of 240 coins. The poll tax stimulated a money economy that necessitated the minting of over 28,000,000,000 coins from 118 BC to 5 AD, an average of 220,000,000 coins a year.
The widespread circulation of coin cash allowed successful merchants to invest money in land, empowering the very social class the government attempted to suppress through heavy commercial and property taxes. Emperor Wu even enacted laws which banned registered merchants from owning land, yet powerful merchants were able to avoid registration and own large tracts of land.
The small landowner-cultivators formed the majority of the Han tax base; this revenue was threatened during the latter half of Eastern Han when many peasants fell into debt and were forced to work as farming tenants for wealthy landlords. The Han government enacted reforms in order to keep small landowner-cultivators out of debt and on their own farms. These reforms included reducing taxes, temporary remissions of taxes, granting loans, and providing landless peasants temporary lodging and work in agricultural colonies until they could recover from their debts.
In 168 BC, the land tax rate was reduced from one-fifteenth of a farming household's crop yield to one-thirtieth, and later to one-hundredth of a crop yield for the last decades of the dynasty. The consequent loss of government revenue was compensated for by increasing property taxes.
The labour tax took the form of conscripted labour for one month per year, which was imposed upon male commoners aged fifteen to fifty-six. This could be avoided in Eastern Han with a commutable tax, since hired labour became more popular.
Private manufacture and government monopolies.
In the early Western Han, a wealthy salt or iron industrialist, whether a semi-autonomous king or wealthy merchant, could boast funds that rivalled the imperial treasury and amass a peasant workforce numbering in the thousands. This kept many peasants away from their farms and denied the government a significant portion of its land tax revenue. To eliminate the influence of such private entrepreneurs, Emperor Wu nationalized the salt and iron industries in 117 BC and allowed many of the former industrialists to become officials administering the state monopolies. By the Eastern Han, the central government monopolies were repealed in favour of production by commandery and county administrations, as well as private businessmen.
Liquor was another profitable private industry nationalized by the central government in 98 BC. However, this was repealed in 81 BC and a property tax rate of two coins for every was levied for those who traded it privately. By 110 BC, Emperor Wu also interfered with the profitable trade in grain when he eliminated speculation by selling government stores of grain at a lower price than that demanded by merchants. Apart from Emperor Ming's creation of a short-lived Office for Price Adjustment and Stabilization, which was abolished in 68 AD, central-government price control regulations were largely absent during the Eastern Han.
Science and technology.
The Han dynasty was a unique period in the development of premodern Chinese science and technology, comparable to the level of scientific and technological growth during the Song dynasty (960–1279).
Writing materials.
In the 1st millennium BC, typical ancient Chinese writing materials were bronzeware, oracle bones, and bamboo slips or wooden boards. By the beginning of the Han, the chief writing materials were clay tablets, silk cloth, hemp paper, and rolled scrolls made from bamboo strips sewn together with hempen string; these were passed through drilled holes and secured with clay stamps.
The oldest known Chinese piece of hempen paper dates to the 2nd century BC. The standard papermaking process was invented by Cai Lun (AD 50–121) in 105. The oldest known surviving piece of paper with writing on it was found in the ruins of a Han watchtower that had been abandoned in AD 110, in Inner Mongolia.
Metallurgy and agriculture.
Evidence suggests that blast furnaces, that convert raw iron ore into pig iron, which can be remelted in a cupola furnace to produce cast iron by means of a cold blast and hot blast, were operational in China by the late Spring and Autumn period (c. 770 – c. 481 BC). The bloomery was non-existent in ancient China; however, the Han-era Chinese produced wrought iron by injecting excess oxygen into a furnace and causing decarburisation. Cast iron and pig iron could be converted into wrought iron and steel using a fining process.
The Han dynasty Chinese used bronze and iron to make a range of weapons, culinary tools, carpenters' tools, and domestic wares. A significant product of these improved iron-smelting techniques was the manufacture of new agricultural tools. The three-legged iron seed drill, invented by the 2nd century BC, enabled farmers to carefully plant crops in rows instead of sowing seeds by hand. The heavy mouldboard iron plough, also invented during the Han, required only one man to control it with two oxen to pull it. It had three ploughshares, a seed box for the drills, a tool which turned down the soil and could sow roughly of land in a single day.
To protect crops from wind and drought, the grain intendant Zhao Guo () created the alternating fields system ("daitianfa" ) during Emperor Wu's reign. This system switched the positions of furrows and ridges between growing seasons. Once experiments with this system yielded successful results, the government officially sponsored it and encouraged peasants to use it. Han farmers also used the pit field system ( ) for growing crops, which involved heavily fertilized pits that did not require ploughs or oxen and could be placed on sloping terrain. In the southern and small parts of central Han-era China, paddy fields were chiefly used to grow rice, while farmers along the Huai River used transplantation methods of rice production.
Structural and geo-technical engineering.
Timber was the chief building material during the Han; it was used to build palace halls, multi-story residential towers and halls, and single-story houses. Because wood decays rapidly, the only remaining evidence of Han wooden architecture is a collection of scattered ceramic roof tiles. The oldest surviving wooden halls in China date to the Tang dynasty. Architectural historian Robert L. Thorp points out the scarcity of Han-era archaeological remains, and claims that often unreliable Han-era literary and artistic sources are used by historians as clues concerning lost Han architecture.
Though Han wooden structures decayed, some Han dynasty ruins made of brick, stone, and rammed earth remain intact. This includes stone pillar-gates, brick tomb chambers, rammed-earth city walls, rammed-earth and brick beacon towers, rammed-earth sections of the Great Wall, rammed-earth platforms where elevated halls once stood, and two rammed-earth castles in Gansu. The ruins of rammed-earth walls that once surrounded the capitals Chang'an and Luoyang still stand, along with their drainage systems of brick arches, ditches, and ceramic water pipes. Monumental stone pillar-gates called "que", of which 29 dated to the Han survive, formed entrances of walled enclosures at shrine and tomb sites. These pillars feature artistic imitations of wooden and ceramic building components such as roof tiles, eaves, and balustrades.
The courtyard house is the most common type of home portrayed in Han artwork. Ceramic architectural models of buildings, like houses and towers, were found in Han tombs, perhaps to provide lodging for the dead in the afterlife. These provide valuable clues about lost wooden architecture. The artistic designs found on ceramic roof tiles of tower models are in some cases exact matches to Han roof tiles found at archaeological sites.
Over ten Han-era underground tombs have been found, many of them featuring archways, vaulted chambers, and domed roofs. Underground vaults and domes did not require buttress supports since they were held in place by earthen pits. The use of brick vaults and domes in aboveground Han structures is unknown.
From Han literary sources, it is known that wooden-trestle beam bridges, arch bridges, simple suspension bridges, and floating pontoon bridges existed during the Han. However, there are only two known references to arch bridges in Han literature. There is only one Han-era relief sculpture, located in Sichuan, that depicts an arch bridge.
Underground mine shafts were dug to extract metal ores, with some reaching depths of more than . Borehole drilling and derricks were used to lift brine to iron pans where it was distilled into salt. The distillation furnaces were heated by natural gas funnelled to the surface through bamboo pipelines. It is possible that these boreholes reached a total depth of .
Mechanical and hydraulic engineering.
Han-era mechanical engineering comes largely from the choice observational writings of sometimes-disinterested Confucian scholars who generally considered scientific and engineering endeavours to be far beneath them. Professional artisan-engineers ("jiang" ) did not leave behind detailed records of their work. Han scholars, who often had little or no expertise in mechanical engineering, sometimes provided insufficient information on the various technologies they described.
Nevertheless, some literary sources provide crucial information. For example, in 15 BC the philosopher and poet Yang Xiong described the invention of the belt drive for a quilling machine, which was of great importance to early textile manufacturing. The inventions of mechanical engineer and craftsman Ding Huan are mentioned in the "Miscellaneous Notes on the Western Capital". Around AD 180, Ding created a manually operated rotary fan used for air conditioning within palace buildings. Ding also used gimbals as pivotal supports for one of his incense burners and invented the world's first known zoetrope lamp.
Modern archaeology has led to the discovery of Han artwork portraying inventions which were otherwise absent in Han literary sources. As observed in Han miniature tomb models, but not in literary sources, the crank handle was used to operate the fans of winnowing machines that separated grain from chaff. The odometer cart, invented during the Han period, measured journey lengths, using mechanical figures banging drums and gongs to indicate each distance travelled. This invention is depicted in Han artwork by the 2nd century, yet detailed written descriptions were not offered until the 3rd century.
Modern archaeologists have also unearthed specimens of devices used during the Han dynasty, for example a pair of sliding metal calipers used by craftsmen for making minute measurements. These calipers contain inscriptions of the exact day and year they were manufactured. These tools are not mentioned in any Han literary sources.
The waterwheel appeared in Chinese records during the Han. As mentioned by Huan Tan c. 20 AD, they were used to turn gears that lifted iron trip hammers, and were used in pounding, threshing, and polishing grain. However, there is no sufficient evidence for the watermill in China until around the 5th century. The administrator, mechanical engineer, and metallurgist Du Shi (d. 38 AD) created a waterwheel-powered reciprocator that worked the bellows for the smelting of iron. Waterwheels were also used to power chain pumps that lifted water to raised irrigation ditches. The chain pump was first mentioned in China by the philosopher Wang Chong in his 1st-century "Lunheng".
The armillary sphere, a three-dimensional representation of the movements in the celestial sphere, was invented by the Han during the 1st century BC. Using a water clock, waterwheel, and a series of gears, the Court Astronomer Zhang Heng (78–139 AD) was able to mechanically rotate his metal-ringed armillary sphere. To address the problem of slowed timekeeping in the pressure head of the inflow water clock, Zhang was the first in China to install an additional tank between the reservoir and inflow vessel.
Zhang also invented a device he termed an "earthquake weathervane" ( ), which the British sinologist and historian Joseph Needham described as "the ancestor of all seismographs". This device was able to detect the exact cardinal or ordinal direction of earthquakes from hundreds of kilometres away. It employed an inverted pendulum that, when disturbed by ground tremors, would trigger a set of gears that dropped a metal ball from one of eight dragon mouths (representing all eight directions) into a metal toad's mouth. The account of this device in the "Book of the Later Han" describes how, on one occasion, one of the metal balls was triggered without any of the observers feeling a disturbance. Several days later, a messenger arrived bearing news that an earthquake had struck in Longxi Commandery (modern Gansu), the direction the device had indicated, which forced the officials at court to admit the efficacy of Zhang's device.
Mathematics.
Three Han mathematical treatises still exist. These are the "Book on Numbers and Computation", the "Zhoubi Suanjing," and the "Nine Chapters on the Mathematical Art". Han mathematical achievements include solving problems with right triangles, square roots, cube roots, and matrix methods, finding more accurate approximations for pi, providing mathematical proof of the Pythagorean theorem, use of the decimal fraction, Gaussian elimination to solve linear equations, and continued fractions to find the roots of equations.
One of the Han's greatest mathematical advancements was the world's first use of negative numbers. Negative numbers first appeared in the "Nine Chapters on the Mathematical Art" as black counting rods, where positive numbers were represented by red counting rods. Negative numbers were also used by the Greek mathematician Diophantus around AD 275, and in the 7th-century Bakhshali manuscript of Gandhara, South Asia, but were not widely accepted in Europe until the 16th century.
The Han applied mathematics to various diverse disciplines. In musical tuning, Jing Fang (78–37 BC) realized that 53 perfect fifths was approximate to 31 octaves. He also created a musical scale of 60 tones, calculating the difference at 177147⁄176776 (the same value of 53 equal temperament discovered by the German mathematician Nicholas Mercator [1620–1687], i.e. 353/284).
Astronomy.
Mathematics were essential in drafting the astronomical calendar, a lunisolar calendar that used the Sun and Moon as time-markers throughout the year. In the 5th century BC, during the Spring and Autumn period, the Chinese established the Sifen calendar (), which measured the tropical year at 365.25 days. This was replaced in 104 BC with the Taichu calendar () that measured the tropical year at <templatestyles src="Fraction/styles.css" />365+385⁄1539 (~ 365.25016) days and the lunar month at <templatestyles src="Fraction/styles.css" />29+43⁄81 days. However, Emperor Zhang later reinstated the Sifen calendar.
Han dynasty astronomers made star catalogues and detailed records of comets that appeared in the night sky, including recording the appearance of the comet now known as Halley's Comet in 12 BC. They adopted a geocentric model of the universe, theorizing that it was a sphere surrounding the Earth in the centre. They assumed that the Sun, Moon, and planets were spherical and not disc-shaped. They also thought that the illumination of the Moon and planets was caused by sunlight, that lunar eclipses occurred when the Earth obstructed sunlight falling onto the Moon, and that a solar eclipse occurred when the Moon obstructed sunlight from reaching the Earth. Although others disagreed with his model, Wang Chong accurately described the water cycle of the evaporation of water into clouds.
Cartography, ships, and vehicles.
Both literary and archaeological evidence has demonstrated that cartography in China predated the Han. Some of the oldest Han-era maps that have been discovered were written using ink on silk, and were found amongst the Mawangdui Silk Texts in a 2nd-century BC tomb in Hunan. The general Ma Yuan created the world's first known raised-relief map from rice in the 1st century. This date could be revised if the tomb of Qin Shi Huang is excavated and the "Shiji"'s account of a model map of the empire is proven to be true.
Although the use of graduated scales and grid references in maps was not thoroughly described prior to the work of Pei Xiu (AD 224–271), there is evidence that their use was introduced in the early 2nd century by the cartographer Zhang Heng.
The Han sailed in various types of ships that differed from those used in previous eras, such as the tower ship. The "junk" design was developed and realized during the Han era. Junk ships featured a square-ended bow and stern, a flat-bottomed hull or carvel-shaped hull with no keel or sternpost, and solid transverse bulkheads in the place of [structural ribs found in Western vessels. Moreover, Han ships were the first in the world to be steered using a rudder at the stern, in contrast to the simpler steering oar used for riverine transport, allowing them to sail on the high seas.
Although ox carts and chariots were previously used in China, the wheelbarrow was first used in Han China in the 1st century BC. Han artwork of horse-drawn chariots shows that the Warring-States-Era heavy wooden yoke placed around a horse's chest was replaced by the softer "breast strap". Later, during the Northern Wei (386–534), the fully developed horse collar was invented.
Medicine.
Han-era medical physicians believed that the human body was subject to the same forces of nature that governed the greater universe, namely the cosmological cycles of yin and yang and the five phases. Each organ of the body was associated with a particular phase. Illness was viewed as a sign that qi, or vital energy, channels leading to a certain organ had been disrupted. Thus, Han-era physicians prescribed medicine that was believed to counteract this imbalance.
For example, since the wood phase was believed to promote the fire phase, medicinal ingredients associated with the wood phase could be used to heal an organ associated with the fire phase. Besides dieting, Han physicians also prescribed moxibustion, acupuncture, and callisthenics as methods of maintaining one's health. When surgery was performed by the Chinese physician Hua Tuo (d. AD 208), he used anaesthesia to numb his patients' pain and prescribed a rubbing ointment that allegedly sped up the healing process for surgical wounds. The physician Zhang Zhongjing (c. 150 – c. 219 AD) is known to have written the "Shanghan Lun" ("Dissertation on Typhoid Fever"), and it is thought that he and Hua Tuo collaborated to compile the "Shennong Bencaojing" medical text.
See also.
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References.
Citations.
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Sources cited.
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Chabi
Chabi (, ᠴᠠᠪᠢ ᠬᠠᠲᠤᠨ; , c. 1216–1281) was a Khongirad empress consort of the Mongol-led Yuan dynasty of China, married to Kublai Khan (Emperor Shizu).
Life.
Chabi was born around 1216 to Anchen (按陳), Prince of Jining Zhongwu (濟寧忠武王) of Khongirad. She married Kublai as his second wife and bore him four sons and six daughters. She was an important political and diplomatic influence, especially in pleasing the Chinese masses through reconciliation with Confucianism. She was compared to Börte though for her reputation. Rashid al-Din described her as extremely beautiful and charming.
Möngke Khagan died in 1259 while Kublai was campaigning against the Song dynasty. She warned her husband of advancements of Ariq Böke beforehand. After the conquest of China, she suggested a better treatment of the north Chinese imperial family, namely Empress Quan in 1276. She also introduced new court fashion in the form of hats. Chabi also fiercely promoted Buddhism in the high levels of government. She also named her child under the influence of Buddhism. She mediated religious disputes between Kublai and Phagpa, and supported the latter both economically and politically. She was also patron of Zangpo Pal.
Here are some of the many accomplishments of the queen: "Mongol hats didn't have a brim before. The king's eyes sparkled when he shot a bow and arrow. When he told the queen about it, the queen immediately sewed a brim for his hat. The king was very happy and immediately started to wear the hat. This sable hat is the hat depicted in the portraits of many Mongolian kings of the Yuan dynasty.
The queen made another item of clothing. According to the "Yuan shi", the invention of bijia is attributed to Empress Chabi during the Yuan dynasty. Empress Chabi designed the bijia so that it would be a convenient form of attire while riding horses and shooting arrows. The front region of the bijia designed by Empress Chabi was made of a single piece of fabric, and its back region was twice as long as the front region. It was collarless and sleeveless, and there were two loop straps which attached to it. It also had no lapels. The bijia was first worn by the Yuan dynasty emperor but it later became popular among commoners.
She died in 1281, probably arranging for her niece Nambui to marry Kublai afterwards. She was posthumously renamed Empress Zhaorui Shunsheng (昭睿順聖皇后) by her grandson Temür Khan.
Family.
Chabi had four sons and six daughters with Kublai Khan:
In popular media.
Chabi was portrayed several times in TV series and films:
References.
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Song dynasty
Chinese imperial dynasty from 960 to 1279
The Song dynasty ( ) was an imperial dynasty of China that ruled from 960 to 1279. The dynasty was founded by Emperor Taizu of Song, who usurped the throne of the Later Zhou dynasty and went on to conquer the rest of the Ten Kingdoms, ending the Five Dynasties and Ten Kingdoms period. The Song often came into conflict with the contemporaneous Liao, Western Xia and Jin dynasties in northern China. After retreating to southern China following attacks by the Jin dynasty, the Song was eventually conquered by the Mongol-led Yuan dynasty.
The dynasty's history is divided into two periods: during the Northern Song (; 960–1127), the capital was in the northern city of Bianjing (now Kaifeng) and the dynasty controlled most of what is now East China. The Southern Song (; 1127–1279) comprise the period following the loss of control over the northern half of Song territory to the Jurchen-led Jin dynasty in the Jin–Song wars. At that time, the Song court retreated south of the Yangtze and established its capital at Lin'an (now Hangzhou). Although the Song dynasty had lost control of the traditional Chinese heartlands around the Yellow River, the Southern Song Empire contained a large population and productive agricultural land, sustaining a robust economy. In 1234, the Jin dynasty was conquered by the Mongols, who took control of northern China, maintaining uneasy relations with the Southern Song. Möngke Khan, the fourth Great Khan of the Mongol Empire, died in 1259 while besieging the mountain castle Diaoyucheng in Chongqing. His younger brother Kublai Khan was proclaimed the new Great Khan and in 1271 founded the Yuan dynasty. After two decades of sporadic warfare, Kublai Khan's armies conquered the Song dynasty in 1279 after defeating the Southern Song in the Battle of Yamen, and reunited China under the Yuan dynasty.
Technology, science, philosophy, mathematics, and engineering flourished during the Song era. The Song dynasty was the first in world history to issue banknotes or true paper money and the first Chinese government to establish a permanent standing navy. This dynasty saw the first surviving records of the chemical formula for gunpowder, the invention of gunpowder weapons such as fire arrows, bombs, and the fire lance. It also saw the first discernment of true north using a compass, first recorded description of the pound lock, and improved designs of astronomical clocks. Economically, the Song dynasty was unparalleled with a gross domestic product three times larger than that of Europe during the 12th century. China's population doubled in size between the 10th and 11th centuries. This growth was made possible by expanded rice cultivation, use of early-ripening rice from Southeast and South Asia, and production of widespread food surpluses. The Northern Song census recorded 20 million households, double that of the Han and Tang dynasties. It is estimated that the Northern Song had a population of 90 million people, and 200 million by the time of the Ming dynasty. This dramatic increase of population fomented an economic revolution in pre-modern China.
The expansion of the population, growth of cities, and emergence of a national economy led to the gradual withdrawal of the central government from direct intervention in the economy. The lower gentry assumed a larger role in local administration and affairs. Song society was vibrant, and cities had lively entertainment quarters. Citizens gathered to view and trade artwork, and intermingled at festivals and in private clubs. The spread of literature and knowledge was enhanced by the rapid expansion of woodblock printing and the 11th-century invention of movable type printing. Philosophers such as Cheng Yi and Zhu Xi reinvigorated Confucianism with new commentary, infused with Buddhist ideals, and emphasized a new organization of classic texts that established the doctrine of Neo-Confucianism. Although civil service examinations had existed since the Sui dynasty, they became much more prominent in the Song period. Officials gaining power through imperial examination led to a shift from a military-aristocratic elite to a scholar-bureaucratic elite.
History.
Northern Song, 960–1127.
After usurping the throne of the Later Zhou dynasty, Emperor Taizu of Song (r. 960 – 976) spent sixteen years conquering the rest of China proper, reuniting much of the territory that had once belonged to the Han and Tang empires and ending the upheaval of the Five Dynasties and Ten Kingdoms period. In Kaifeng, he established a strong central government over the empire. The establishment of this capital marked the start of the Northern Song period. He ensured administrative stability by promoting the civil service examination system of drafting state bureaucrats by skill and merit (instead of aristocratic or military position) and promoted projects that ensured efficiency in communication throughout the empire. In one such project, cartographers created detailed maps of each province and city that were then collected in a large atlas. Emperor Taizu also promoted groundbreaking scientific and technological innovations by supporting works like the astronomical clock tower designed and built by the engineer Zhang Sixun.
The Song court maintained diplomatic relations with Chola India, the Fatimid Caliphate of Egypt, Srivijaya, the Kara-Khanid Khanate in Central Asia, the Goryeo Kingdom in Korea, and other countries that were also trade partners with Japan. Chinese records even mention an embassy from the ruler of "Fu lin" (拂菻, i.e. the Byzantine Empire), Michael VII Doukas, and its arrival in 1081. However, China's closest neighbouring states had the greatest impact on its domestic and foreign policy. From its inception under Taizu, the Song dynasty alternated between warfare and diplomacy with the ethnic Khitans of the Liao dynasty in the northeast and with the Tanguts of the Western Xia in the northwest. The Song dynasty used military force in an attempt to quell the Liao dynasty and to recapture the Sixteen Prefectures, a territory under Khitan control since 938 that was traditionally considered to be part of China proper (most parts of today's Beijing and Tianjin). Song forces were repulsed by the Liao forces, who engaged in aggressive yearly campaigns into Northern Song territory until 1005, when the signing of the Shanyuan Treaty ended these northern border clashes. The Song were forced to provide tribute to the Khitans, although this did little damage to the Song economy since the Khitans were economically dependent upon importing massive amounts of goods from the Song. More significantly, the Song state recognized the Liao state as its diplomatic equal. The Song created an extensive defensive forest along the Song–Liao border to thwart potential Khitan cavalry attacks.
The Song dynasty managed to win several military victories over the Tanguts in the early 11th century, culminating in a campaign led by the polymath scientist, general, and statesman Shen Kuo (1031–1095). However, this campaign was ultimately a failure due to a rival military officer of Shen disobeying direct orders, and the territory gained from the Western Xia was eventually lost. The Song fought against the Vietnamese kingdom of Đại Việt twice, the first conflict in 981 and later a significant war from 1075 to 1077 over a border dispute and the Song's severing of commercial relations with Đại Việt. After the Vietnamese forces inflicted heavy damages in a raid on Guangxi, the Song commander Guo Kui (1022–1088) penetrated as far as Thăng Long (modern Hanoi). Heavy losses on both sides prompted the Vietnamese commander Thường Kiệt (1019–1105) to make peace overtures, allowing both sides to withdraw from the war effort; captured territories held by both Song and Vietnamese were mutually exchanged in 1082, along with prisoners of war.
During the 11th century, political rivalries divided members of the court due to the ministers' differing approaches, opinions, and policies regarding the handling of the Song's complex society and thriving economy. The idealist Chancellor, Fan Zhongyan (989–1052), was the first to receive a heated political backlash when he attempted to institute the Qingli Reforms, which included measures such as improving the recruitment system of officials, increasing the salaries for minor officials, and establishing sponsorship programs to allow a wider range of people to be well educated and eligible for state service.
After Fan was forced to step down from his office, Wang Anshi (1021–1086) became Chancellor of the imperial court. With the backing of Emperor Shenzong (1067–1085), Wang Anshi severely criticized the educational system and state bureaucracy. Seeking to resolve what he saw as state corruption and negligence, Wang implemented a series of reforms called the New Policies. These involved land value tax reform, the establishment of several government monopolies, the support of local militias, and the creation of higher standards for the Imperial examination to make it more practical for men skilled in statecraft to pass.
The reforms created political factions in the court. Wang Anshi's "New Policies Group" ("Xin Fa"), also known as the "Reformers", were opposed by the ministers in the "Conservative" faction led by the historian and Chancellor Sima Guang (1019–1086). As one faction supplanted another in the majority position of the court ministers, it would demote rival officials and exile them to govern remote frontier regions of the empire. One of the prominent victims of the political rivalry, the famous poet and statesman Su Shi (1037–1101), was jailed and eventually exiled for criticizing Wang's reforms.
The continual alternation between reform and conservatism had effectively weakened the dynasty. This decline can also be attributed to Cai Jing (1047–1126), who was appointed by Emperor Zhezong (1085–1100) and who remained in power until 1125. He revived the New Policies and pursued political opponents, tolerated corruption and encouraged Emperor Huizong (1100–1126) to neglect his duties to focus on artistic pursuits. Later, a peasant rebellion broke out in Zhejiang and Fujian, headed by Fang La in 1120. The rebellion may have been caused by an increasing tax burden, the concentration of landownership and oppressive government measures.
While the central Song court remained politically divided and focused upon its internal affairs, alarming new events to the north in the Liao state finally came to its attention. The Jurchen, a subject tribe of the Liao, rebelled against them and formed their own state, the Jin dynasty. The Song official Tong Guan (1054–1126) advised Emperor Huizong to form an alliance with the Jurchens, and the joint military campaign under this Alliance Conducted at Sea toppled and completely conquered the Liao dynasty by 1125. During the joint attack, the Song's northern expedition army removed the defensive forest along the Song–Liao border.
However, the poor performance and military weakness of the Song army was observed by the Jurchens, who immediately broke the alliance, beginning the Jin–Song Wars of 1125 and 1127. Because of the removal of the previous defensive forest, the Jin army marched quickly across the North China Plain to Kaifeng. In the Jingkang Incident during the latter invasion, the Jurchens captured not only the capital, but the retired Emperor Huizong, his successor Emperor Qinzong, and most of the Imperial court.
The remaining Song forces regrouped under the self-proclaimed Emperor Gaozong (1127–1162) and withdrew south of the Yangtze to establish a new capital at Lin'an (modern Hangzhou). The Jurchen conquest of North China and shift of capitals from Kaifeng to Lin'an was the dividing line between the Northern and Southern Song dynasties.
After their fall to the Jin, the Song lost control of North China. Now occupying what has been traditionally known as "China proper", the Jin regarded themselves the rightful rulers of China. The Jin later chose earth as their dynastic element and yellow as their royal color. According to the theory of the Five Elements (wuxing), the earth element follows the fire, the dynastic element of the Song, in the sequence of elemental creation. Therefore, their ideological move showed that the Jin considered Song reign in China complete, with the Jin replacing the Song as the rightful rulers of China proper.
Southern Song, 1127–1279.
Although weakened and pushed south beyond the Huai River, the Southern Song found new ways to bolster its strong economy and defend itself against the Jin dynasty. It had able military officers such as Yue Fei and Han Shizhong. The government sponsored massive shipbuilding and harbor improvement projects, and the construction of beacons and seaport warehouses to support maritime trade abroad, including at the major international seaports, such as Quanzhou, Guangzhou, and Xiamen, that were sustaining China's commerce.
To protect and support the multitude of ships sailing for maritime interests into the waters of the East China Sea and Yellow Sea (to Korea and Japan), Southeast Asia, the Indian Ocean, and the Red Sea, it was necessary to establish an official standing navy. The Song dynasty therefore established China's first permanent navy in 1132, with a headquarters at Dinghai. With a permanent navy, the Song were prepared to face the naval forces of the Jin on the Yangtze River in 1161, in the Battle of Tangdao and the Battle of Caishi. During these battles the Song navy employed swift paddle wheel driven naval vessels armed with traction trebuchet catapults aboard the decks that launched gunpowder bombs. Although the Jin forces commanded by Wanyan Liang (the Prince of Hailing) boasted 70,000 men on 600 warships, and the Song forces only 3,000 men on 120 warships, the Song dynasty forces were victorious in both battles due to the destructive power of the bombs and the rapid assaults by paddlewheel ships. The strength of the navy was heavily emphasized following these victories. A century after the navy was founded it had grown in size to 52,000 fighting marines.
The Song government confiscated portions of land owned by the landed gentry in order to raise revenue for these projects, an act which caused dissension and loss of loyalty amongst leading members of Song society but did not stop the Song's defensive preparations. Financial matters were made worse by the fact that many wealthy, land-owning families—some of which had officials working for the government—used their social connections with those in office in order to obtain tax-exempt status.
Although the Song dynasty was able to hold back the Jin, a new foe came to power over the steppe, deserts, and plains north of the Jin dynasty. The Mongols, led by Genghis Khan (r. 1206–1227), initially invaded the Jin dynasty in 1205 and 1209, engaging in large raids across its borders, and in 1211 an enormous Mongol army was assembled to invade the Jin. The Jin dynasty was forced to submit and pay tribute to the Mongols as vassals; when the Jin suddenly moved their capital city from Beijing to Kaifeng, the Mongols saw this as a revolt. Under the leadership of Ögedei Khan (r.1229–1241), both the Jin dynasty and Western Xia dynasty were conquered by Mongol forces in 1233/34.
The Mongols were allied with the Song, but this alliance was broken when the Song recaptured the former imperial capitals of Kaifeng, Luoyang, and Chang'an at the collapse of the Jin dynasty. After the first Mongol invasion of Vietnam in 1258, Mongol general Uriyangkhadai attacked Guangxi from Hanoi as part of a coordinated Mongol attack in 1259 with armies attacking in Sichuan under Mongol leader Möngke Khan and other Mongol armies attacking in modern-day Shandong and Henan. On August 11, 1259, Möngke Khan died during the siege of Diaoyu Castle in Chongqing.
His successor Kublai Khan continued the assault against the Song, gaining a temporary foothold on the southern banks of the Yangtze. By the winter of 1259, Uriyangkhadai's army fought its way north to meet Kublai's army, which was besieging Ezhou in Hubei. Kublai made preparations to take Ezhou, but a pending civil war with his brother Ariq Böke—a rival claimant to the Mongol Khaganate—forced Kublai to move back north with the bulk of his forces. In Kublai's absence, the Song forces were ordered by Chancellor Jia Sidao to make an immediate assault and succeeded in pushing the Mongol forces back to the northern banks of the Yangtze. There were minor border skirmishes until 1265, when Kublai won a significant battle in Sichuan.
From 1268 to 1273, Kublai blockaded the Yangtze River with his navy and besieged Xiangyang, the last obstacle in his way to invading the rich Yangtze River basin. Kublai officially declared the creation of the Yuan dynasty in 1271. In 1275, a Song force of 130,000 troops under Chancellor Jia Sidao was defeated by Kublai's newly appointed commander-in-chief, general Bayan. By 1276, most of the Song territory had been captured by Yuan forces, including the capital Lin'an.
In the Battle of Yamen on the Pearl River Delta in 1279, the Yuan army, led by the general Zhang Hongfan, finally crushed the Song resistance. The last remaining ruler, the 13-year-old emperor Zhao Bing, committed suicide, along with Prime Minister Lu Xiufu and approximately 1300 members of the royal clan. On Kublai's orders, carried out by his commander Bayan, the rest of the former imperial family of Song were unharmed; the deposed Emperor Gong was demoted, being given the title 'Duke of Ying', but was eventually exiled to Tibet where he took up a monastic life. The former emperor would eventually be forced to commit suicide under the orders of Kublai's great-great-grandson, Gegeen Khan, out of fear that Emperor Gong would stage a coup to restore his reign. Other members of the Song imperial family continued to live in the Yuan dynasty, including Zhao Mengfu and Zhao Yong.
Culture and society.
The Song dynasty was an era of administrative sophistication and complex social organization. Some of the largest cities in the world were found in China during this period (Kaifeng and Hangzhou had populations of over a million). People enjoyed various social clubs and entertainment in the cities, and there were many schools and temples to provide the people with education and religious services. The Song government supported social welfare programs including the establishment of retirement homes, public clinics, and paupers' graveyards. The Song dynasty supported a widespread postal service that was modeled on the earlier Han dynasty (202 BCE – CE 220) postal system to provide swift communication throughout the empire. The central government employed thousands of postal workers of various ranks to provide service for post offices and larger postal stations. In rural areas, farming peasants either owned their own plots of land, paid rents as tenant farmers, or were serfs on large estates.
Although women were on a lower social tier than men according to Confucian ethics, they enjoyed many social and legal privileges and wielded considerable power at home and in their own small businesses. As Song society became more and more prosperous and parents on the bride's side of the family provided larger dowries for her marriage, women naturally gained many new legal rights in ownership of property. Under certain circumstances, an unmarried daughter without brothers, or a surviving mother without sons, could inherit one-half of her father's share of undivided family property. There were many notable and well-educated women, and it was a common practice for women to educate their sons during their earliest youth. The mother of the scientist, general, diplomat, and statesman Shen Kuo taught him essentials of military strategy. There were also exceptional women writers and poets, such as Li Qingzhao (1084–1151), who became famous even in her lifetime.
Religion in China during this period had a great effect on people's lives, beliefs, and daily activities, and Chinese literature on spirituality was popular. The major deities of Daoism and Buddhism, ancestral spirits, and the many deities of Chinese folk religion were worshipped with sacrificial offerings. Tansen Sen asserts that more Buddhist monks from India traveled to China during the Song than in the previous Tang dynasty (618–907). With many ethnic foreigners travelling to China to conduct trade or live permanently, there came many foreign religions; religious minorities in China included Middle Eastern Muslims, the Kaifeng Jews, and Persian Manichaeans.
The populace engaged in a vibrant social and domestic life, enjoying such public festivals as the Lantern Festival and the Qingming Festival. There were entertainment quarters in the cities providing a constant array of amusements. There were puppeteers, acrobats, theatre actors, sword swallowers, snake charmers, storytellers, singers and musicians, prostitutes, and places to relax, including tea houses, restaurants, and organized banquets. People attended social clubs in large numbers; there were tea clubs, exotic food clubs, antiquarian and art collectors' clubs, horse-loving clubs, poetry clubs, and music clubs. Like regional cooking and cuisines in the Song, the era was known for its regional varieties of performing arts styles as well. Theatrical drama was very popular amongst the elite and general populace, although Classical Chinese—not the vernacular language—was spoken by actors on stage. The four largest drama theatres in Kaifeng could hold audiences of several thousand each. There were also notable domestic pastimes, as people at home enjoyed activities such as the go and xiangqi board games.
Civil service examinations and the gentry.
During this period greater emphasis was laid upon the civil service system of recruiting officials; this was based upon degrees acquired through competitive examinations, in an effort to select the most capable individuals for governance. Selecting men for office through proven merit was an ancient idea in China. The civil service system became institutionalized on a small scale during the Sui and Tang dynasties, but by the Song period, it became virtually the only means for drafting officials into the government. The advent of widespread printing helped to widely circulate Confucian teachings and to educate more and more eligible candidates for the exams. This can be seen in the number of exam takers for the low-level prefectural exams rising from 30,000 annual candidates in the early 11th century to 400,000 candidates by the late 13th century. The civil service and examination system allowed for greater meritocracy, social mobility, and equality in competition for those wishing to attain an official seat in government. Using statistics gathered by the Song state, Edward A. Kracke, Sudō Yoshiyuki, and Ho Ping-ti supported the hypothesis that simply having a father, grandfather, or great-grandfather who had served as an official of state did not guarantee one would obtain the same level of authority. Robert Hartwell and Robert P. Hymes criticized this model, stating that it places too much emphasis on the role of the nuclear family and considers only three paternal ascendants of exam candidates while ignoring the demographic reality of Song China, the significant proportion of males in each generation that had no surviving sons, and the role of the extended family. Many felt disenfranchised by what they saw as a bureaucratic system that favored the land-holding class able to afford the best education. One of the greatest literary critics of this was the official and famous poet Su Shi. Yet Su was a product of his times, as the identity, habits, and attitudes of the scholar-official had become less aristocratic and more bureaucratic with the transition of the periods from Tang to Song. At the beginning of the dynasty, government posts were disproportionately held by two elite social groups: a founding elite who had ties with the founding emperor and a semi-hereditary professional elite who used long-held clan status, family connections, and marriage alliances to secure appointments. By the late 11th century, the founding elite became obsolete, while political partisanship and factionalism at court undermined the marriage strategies of the professional elite, which dissolved as a distinguishable social group and was replaced by a multitude of gentry families.
Due to Song's enormous population growth and the body of its appointed scholar-officials being accepted in limited numbers (about 20,000 active officials during the Song period), the larger scholarly gentry class would now take over grassroots affairs on the vast local level. Excluding the scholar-officials in office, this elite social class consisted of exam candidates, examination degree-holders not yet assigned to an official post, local tutors, and retired officials. These learned men, degree-holders, and local elites supervised local affairs and sponsored necessary facilities of local communities; any local magistrate appointed to his office by the government relied upon the cooperation of the few or many local gentry in the area. For example, the Song government—excluding the educational-reformist government under Emperor Huizong—spared little amount of state revenue to maintain prefectural and county schools; instead, the bulk of the funds for schools was drawn from private financing. This limited role of government officials was a departure from the earlier Tang dynasty (618–907), when the government strictly regulated commercial markets and local affairs; now the government withdrew heavily from regulating commerce and relied upon a mass of local gentry to perform necessary duties in their communities.
The gentry distinguished themselves in society through their intellectual and antiquarian pursuits, while the homes of prominent landholders attracted a variety of courtiers, including artisans, artists, educational tutors, and entertainers. Despite the disdain for trade, commerce, and the merchant class exhibited by the highly cultured and elite exam-drafted scholar-officials, commercialism played a prominent role in Song culture and society. A scholar-official would be frowned upon by his peers if he pursued means of profiteering outside of his official salary; however, this did not stop many scholar-officials from managing business relations through the use of intermediary agents.
Law, justice, and forensic science.
The Song judicial system retained most of the legal code of the earlier Tang dynasty, the basis of traditional Chinese law up until the modern era. Roving sheriffs maintained law and order in the municipal jurisdictions and occasionally ventured into the countryside. Official magistrates overseeing court cases were not only expected to be well-versed in written law but also to promote morality in society. Magistrates such as the famed Bao Zheng (999–1062) embodied the upright, moral judge who upheld justice and never failed to live up to his principles. Song judges specified the guilty person or party in a criminal act and meted out punishments accordingly, often in the form of caning. A guilty individual or parties brought to court for a criminal or civil offense were not viewed as wholly innocent until proven otherwise, while even accusers were viewed with a high level of suspicion by the judge. Due to costly court expenses and immediate jailing of those accused of criminal offenses, people in the Song preferred to settle disputes and quarrels privately, without the court's interference.
Shen Kuo's "Dream Pool Essays" argued against traditional Chinese beliefs in anatomy (such as his argument for two throat valves instead of three); this perhaps spurred the interest in the performance of post-mortem autopsies in China during the 12th century. The physician and judge known as Song Ci (1186–1249) wrote a pioneering work of forensic science on the examination of corpses in order to determine cause of death (strangulation, poisoning, drowning, blows, etc.) and to prove whether death resulted from murder, suicide, or accidental death. Song Ci stressed the importance of proper coroner's conduct during autopsies and the accurate recording of the inquest of each autopsy by official clerks.
Military and methods of warfare.
The Song military was chiefly organized to ensure that the army could not threaten Imperial control, often at the expense of effectiveness in war. Northern Song's Military Council operated under a Chancellor, who had no control over the imperial army. The imperial army was divided among three marshals, each independently responsible to the Emperor. Since the Emperor rarely led campaigns personally, Song forces lacked unity of command. The imperial court often believed that successful generals endangered royal authority, and relieved or even executed them (notably Li Gang, Yue Fei, and Han Shizhong).
Although the scholar-officials viewed military soldiers as lower members in the hierarchic social order, a person could gain status and prestige in society by becoming a high-ranking military officer with a record of victorious battles. At its height, the Song military had one million soldiers divided into platoons of 50 troops, companies made of two platoons, battalions composed of 500 soldiers. Crossbowmen were separated from the regular infantry and placed in their own units as they were prized combatants, providing effective missile fire against cavalry charges. The government was eager to sponsor new crossbow designs that could shoot at longer ranges, while crossbowmen were also valuable when employed as long-range snipers. Song cavalry employed a slew of different weapons, including halberds, swords, bows, spears, and 'fire lances' that discharged a gunpowder blast of flame and shrapnel.
Military strategy and military training were treated as sciences that could be studied and perfected; soldiers were tested in their skills of using weaponry and in their athletic ability. The troops were trained to follow signal standards to advance at the waving of banners and to halt at the sound of bells and drums.
The Song navy was of great importance during the consolidation of the empire in the 10th century; during the war against the Southern Tang state, the Song navy employed tactics such as defending large floating pontoon bridges across the Yangtze River in order to secure movements of troops and supplies. There were large ships in the Song navy that could carry 1,000 soldiers aboard their decks, while the swift-moving paddle-wheel craft were viewed as essential fighting ships in any successful naval battle.
In a battle on January 23, 971, massive arrow fire from Song dynasty crossbowmen decimated the war elephant corps of the Southern Han army. This defeat not only marked the eventual submission of the Southern Han to the Song dynasty, but also the last instance where a war elephant corps was employed as a regular division within a Chinese army.
There was a total of 347 military treatises written during the Song period, as listed by the history text of the "Song Shi" (compiled in 1345). However, only a handful of these military treatises have survived, which includes the "Wujing Zongyao" written in 1044. It was the first known book to have listed formulas for gunpowder; it gave appropriate formulas for use in several different kinds of gunpowder bombs. It also provided detailed descriptions and illustrations of double-piston pump flamethrowers, as well as instructions for the maintenance and repair of the components and equipment used in the device.
Arts, literature, philosophy, and religion.
The visual arts during the Song dynasty were heightened by new developments such as advances in landscape and portrait painting. The gentry elite engaged in the arts as accepted pastimes of the cultured scholar-official, including painting, composing poetry, and writing calligraphy. The poet and statesman Su Shi and his associate Mi Fu (1051–1107) enjoyed antiquarian affairs, often borrowing or buying art pieces to study and copy. Poetry and literature profited from the rising popularity and development of the ci poetry form. Enormous encyclopedic volumes were compiled, such as works of historiography and dozens of treatises on technical subjects. This included the universal history text of the "Zizhi Tongjian", compiled into 1000 volumes of 9.4 million written Chinese characters. The genre of Chinese travel literature also became popular with the writings of the geographer Fan Chengda (1126–1193) and Su Shi, the latter of whom wrote the 'daytrip essay' known as "Record of Stone Bell Mountain" that used persuasive writing to argue for a philosophical point. Although an early form of the local geographic gazetteer existed in China since the 1st century, the matured form known as "treatise on a place", or "fangzhi", replaced the old "map guide", or , during the Song dynasty.
The imperial courts of the emperor's palace were filled with his entourage of court painters, calligraphers, poets, and storytellers. Emperor Huizong was the eighth emperor of the Song dynasty and he was a renowned artist as well as a patron of the art and the catalogue of his collection listed over 6,000 known paintings. A prime example of a highly venerated court painter was Zhang Zeduan (1085–1145) who painted an enormous panoramic painting, "Along the River During the Qingming Festival". Emperor Gaozong of Song initiated a massive art project during his reign, known as the "Eighteen Songs of a Nomad Flute" from the life story of Cai Wenji (b. 177). This art project was a diplomatic gesture to the Jin dynasty while he negotiated for the release of his mother from Jurchen captivity in the north.
In philosophy, Chinese Buddhism had waned in influence but it retained its hold on the arts and on the charities of monasteries. Buddhism had a profound influence upon the budding movement of Neo-Confucianism, led by Cheng Yi (1033–1107) and Zhu Xi (1130–1200). Mahayana Buddhism influenced Fan Zhongyan and Wang Anshi through its concept of ethical universalism, while Buddhist metaphysics deeply affected the pre–Neo-Confucian doctrine of Cheng Yi. The philosophical work of Cheng Yi in turn influenced Zhu Xi. Although his writings were not accepted by his contemporary peers, Zhu's commentary and emphasis upon the Confucian classics of the Four Books as an introductory corpus to Confucian learning formed the basis of the Neo-Confucian doctrine. By the year 1241, under the sponsorship of Emperor Lizong, Zhu Xi's Four Books and his commentary on them became standard requirements of study for students attempting to pass the civil service examinations. The neighbouring countries of Japan and Korea also adopted Zhu Xi's teaching, known as the Shushigaku (朱子學, School of Zhu Xi) of Japan, and in Korea the Jujahak (주자학). Buddhism's continuing influence can be seen in painted artwork such as Lin Tinggui's "Luohan Laundering". However, the ideology was highly criticized and even scorned by some. The statesman and historian Ouyang Xiu (1007–1072) called the religion a "curse" that could only be remedied by uprooting it from Chinese culture and replacing it with Confucian discourse. The Chan sect experienced a literary flourishing in the Song period, which saw the publication of several major classical koan collections which remain influential in Zen philosophy and practice to the present day. A true revival of Buddhism in Chinese society would not occur until the Mongol rule of the Yuan dynasty, with Kublai Khan's sponsorship of Tibetan Buddhism and Drogön Chögyal Phagpa as the leading lama. The Christian sect of Nestorianism, which had entered China in the Tang era, would also be revived in China under Mongol rule.
Cuisine and clothing.
Sumptuary laws regulated the food that one consumed and the clothes that one wore according to status and social class. Clothing was made of hemp or cotton cloths, restricted to a color standard of black and white. Trousers were the acceptable attire for peasants, soldiers, artisans, and merchants, although wealthy merchants might choose to wear more ornate clothing and male blouses that came down below the waist. Acceptable apparel for scholar-officials was rigidly defined by the social ranking system. However, as time went on this rule of rank-graded apparel for officials was not as strictly enforced. Each official was able to display his awarded status by wearing different-colored traditional silken robes that hung to the ground around his feet, specific types of headgear, and even specific styles of girdles that displayed his graded-rank of officialdom.
Women wore long dresses, blouses that came down to the knee, skirts, and jackets with long or short sleeves, while women from wealthy families could wear purple scarves around their shoulders. The main difference in women's apparel from that of men was that it was fastened on the left, not on the right.
The main food staples in the diet of the lower classes remained rice, pork, and salted fish. In 1011, Emperor Zhenzong of Song introduced Champa rice to China from Vietnam's Kingdom of Champa, which sent 30,000 bushels as a tribute to Song. Champa rice was drought-resistant and able to grow fast enough to offer two harvests a year instead of one.
Song restaurant and tavern menus are recorded. They list entrees for feasts, banquets, festivals, and carnivals. They reveal a diverse and lavish diet for those of the upper class. They could choose from a wide variety of meats and seafood, including shrimp, geese, duck, mussel, shellfish, fallow deer, hare, partridge, pheasant, francolin, quail, fox, badger, clam, crab, and many others. Dairy products were rare in Chinese cuisine at this time. Beef was rarely consumed since the bull was a valuable draft animal, and dog meat was absent from the diet of the wealthy, although the poor could choose to eat dog meat if necessary (yet it was not part of their regular diet). People also consumed dates, raisins, jujubes, pears, plums, apricots, pear juice, lychee-fruit juice, honey and ginger drinks, spices and seasonings of Sichuan pepper, ginger, soy sauce, vegetable oil, sesame oil, salt, and vinegar.
Economy.
The Song dynasty had one of the most prosperous and advanced economies in the medieval world. Song Chinese invested their funds in joint stock companies and in multiple sailing vessels at a time when monetary gain was assured from the vigorous overseas trade and domestic trade along the Grand Canal and Yangtze River. Both private and government-controlled industries met the needs of a growing Chinese population in the Song; prominent merchant families and private businesses were allowed to occupy industries that were not already government-operated monopolies. Economic historians emphasize this toleration of market mechanisms over population growth or new farming technologies as the major cause of Song economic prosperity. Artisans and merchants formed guilds that the state had to deal with when assessing taxes, requisitioning goods, and setting standard workers' wages and prices on goods.
The iron industry was pursued by both private entrepreneurs who owned their own smelters as well as government-supervised smelting facilities. The Song economy was stable enough to produce over of iron products per year. Large-scale Deforestation in China would have continued if not for the 11th-century innovation of the use of coal instead of charcoal in blast furnaces for smelting cast iron. Much of this iron was reserved for military use in crafting weapons and armouring troops, but some was used to fashion the many iron products needed to fill the demands of the growing domestic market. The iron trade within China was advanced by the construction of new canals, facilitating the flow of iron products from production centres to the large market in the capital city.
The annual output of minted copper currency in 1085 reached roughly six billion coins. The most notable advancement in the Song economy was the establishment of the world's first government issued paper-printed money, known as Jiaozi (see also "Huizi"). For the printing of paper money, the Song court established several government-run factories in the cities of Huizhou, Chengdu, Hangzhou, and Anqi. The size of the workforce employed in paper money factories was large; it was recorded in 1175 that the factory at Hangzhou employed more than a thousand workers a day.
The economic power of Song China can be attested by the growth of the urban population of its capital city Hangzhou. The population was 200,000 at the start of the 12th century and increased to 500,000 around 1170 and doubled to over a million a century later. This economic power also heavily influenced foreign economies abroad. In 1120 alone, the Song government collected 18,000,000 ounces (510,000 kg) of silver in taxes. The Moroccan geographer al-Idrisi wrote in 1154 of the prowess of Chinese merchant ships in the Indian Ocean and of their annual voyages that brought iron, swords, silk, velvet, porcelain, and various textiles to places such as Aden (Yemen), the Indus River, and the Euphrates. Foreigners, in turn, affected the Chinese economy. For example, many West and Central Asian Muslims went to China to trade, becoming a preeminent force in the import and export industry, while some were even appointed as officers supervising economic affairs. Sea trade with the South-west Pacific, the Hindu world, the Islamic world, and East Africa brought merchants great fortune and spurred an enormous growth in the shipbuilding industry of Song-era Fujian. However, there was risk involved in such long overseas ventures. In order to reduce the risk of losing money on maritime trade missions abroad, wrote historians Ebrey, Walthall, and Palais:
<templatestyles src="Template:Blockquote/styles.css" />[Song era] investors usually divided their investment among many ships, and each ship had many investors behind it. One observer thought eagerness to invest in overseas trade was leading to an outflow of copper cash. He wrote, "People along the coast are on intimate terms with the merchants who engage in overseas trade, either because they are fellow-countrymen or personal acquaintances. ... [They give the merchants] money to take with them on their ships for purchase and return conveyance of foreign goods. They invest from ten to a hundred strings of cash, and regularly make profits of several hundred percent".
Science and technology.
Gunpowder warfare.
Advancements in weapons technology enhanced by gunpowder, including the evolution of the early flamethrower, explosive grenades, firearms, cannons, and land mines, enabled the Song Chinese to ward off their militant enemies until the Song's ultimate collapse in the late 13th century. The "Wujing Zongyao" manuscript of 1044 was the first book in history to provide formulas for gunpowder and their specified use in different types of bombs. While engaged in a war with the Mongols, in 1259 the official Li Zengbo wrote in his "Kezhai Zagao, Xugaohou" that the city of Qingzhou was manufacturing one to two thousand strong iron-cased bombshells a month, dispatching to Xiangyang and Yingzhou about ten to twenty thousand such bombs at a time. In turn, the invading Mongols employed northern Chinese soldiers and used these same types of gunpowder weapons against the Song. By the 14th century the firearm and cannon could also be found in Europe, India, and the Middle East, during the early age of gunpowder warfare.
Measuring distance and mechanical navigation.
As early as the Han dynasty, when the state needed to accurately measure distances traveled throughout the empire, the Chinese relied on a mechanical odometer. The Chinese odometer was a wheeled carriage, its gearwork being driven by the rotation of the carriage's wheels; specific units of distance—the Chinese li—were marked by the mechanical striking of a drum or bell as an auditory signal. The specifications for the 11th-century odometer were written by Chief Chamberlain Lu Daolong, who is quoted extensively in the historical text of the "Song Shi" (compiled by 1345). In the Song period, the odometer vehicle was also combined with another old complex mechanical device known as the south-pointing chariot. This device, originally crafted by Ma Jun in the 3rd century, incorporated a differential gear that allowed a figure mounted on the vehicle to always point in the southern direction, no matter how the vehicle's wheels turned about. The concept of the differential gear that was used in this navigational vehicle is now found in modern automobiles in order to apply an equal amount of torque to a car's wheels even when they are rotating at different speeds.
Polymaths, inventions, and astronomy.
Polymaths such as the scientists and statesmen Shen Kuo (1031–1095) and Su Song (1020–1101) embodied advancements in all fields of study, including botany, zoology, geology, mineralogy, metallurgy, mechanics, magnetics, meteorology, horology, astronomy, pharmaceutical medicine, archeology, mathematics, cartography, optics, art criticism, hydraulics, and many other fields.
Shen Kuo was the first to discern magnetic declination of true north while experimenting with a compass. Shen theorized that geographical climates gradually shifted over time. He created a theory of land formation involving concepts accepted in modern geomorphology. He performed optical experiments with camera obscura just decades after Ibn al-Haytham was the first to do so. He also improved the designs of astronomical instruments such as the widened astronomical sighting tube, which allowed Shen Kuo to fix the position of the pole star (which had shifted over centuries of time). Shen Kuo was also known for hydraulic clockworks, as he invented a new overflow-tank clepsydra which had more efficient higher-order interpolation instead of linear interpolation in calibrating the measure of time.
Su Song was best known for his horology treatise written in 1092, which described and illustrated in great detail his hydraulic-powered, tall astronomical clock tower built in Kaifeng. The clock tower featured large astronomical instruments of the armillary sphere and celestial globe, both driven by an early intermittently working escapement mechanism (similarly to the western verge escapement of true mechanical clocks appeared in medieval clockworks, derived from ancient clockworks of classical times). Su's tower featured a rotating gear wheel with 133 clock jack mannequins who were timed to rotate past shuttered windows while ringing gongs and bells, banging drums, and presenting announcement plaques. In his printed book, Su published a celestial atlas of five star charts. These star charts feature a cylindrical projection similar to Mercator projection, the latter being a cartographic innovation of Gerardus Mercator in 1569.
The Song Chinese observed supernovae, including SN 1054, the remnants of which would form the Crab Nebula. Moreover, the "Soochow Astronomical Chart" on Chinese planispheres was prepared in 1193 for instructing the crown prince on astronomical findings. The planispheres were engraved in stone several decades later.
Mathematics and cartography.
There were many notable improvements to Chinese mathematics during the Song era. Mathematician Yang Hui's 1261 book provided the earliest Chinese illustration of Pascal's triangle, although it had earlier been described by Jia Xian in around 1100. Yang Hui also provided rules for constructing combinatorial arrangements in magic squares, provided theoretical proof for Euclid's forty-third proposition about parallelograms, and was the first to use negative coefficients of 'x' in quadratic equations. Yang's contemporary Qin Jiushao (c. 1202–1261) was the first to introduce the zero symbol into Chinese mathematics; before this blank spaces were used instead of zeroes in the system of counting rods. He is also known for working with the Chinese remainder theorem, Heron's formula, and astronomical data used in determining the winter solstice. Qin's major work was the "Mathematical Treatise in Nine Sections" published in 1247.
Geometry was essential to surveying and cartography. The earliest extant Chinese maps date to the 4th century BCE, yet it was not until the time of Pei Xiu (224–271) that topographical elevation, a formal rectangular grid system, and use of a standard graduated scale of distances was applied to terrain maps. Following a long tradition, Shen Kuo created a raised-relief map, while his other maps featured a uniform graduated scale of 1:900,000. A squared map of 1137—carved into a stone block—followed a uniform grid scale of 100 li for each gridded square, and accurately mapped the outline of the coasts and river systems of China, extending all the way to India. Furthermore, the world's oldest known terrain map in printed form comes from the edited encyclopedia of Yang Jia in 1155, which displayed western China without the formal grid system that was characteristic of more professionally made Chinese maps. Although gazetteers had existed since 52 CE during the Han dynasty and gazetteers accompanied by illustrative maps (Chinese: ) since the Sui dynasty, the illustrated gazetteer became much more common during the Song dynasty, when the foremost concern was for illustrative gazetteers to serve political, administrative, and military purposes.
Movable type printing.
The innovation of movable type printing was made by the artisan Bi Sheng (990–1051), first described by the scientist and statesman Shen Kuo in his "Dream Pool Essays" of 1088. The collection of Bi Sheng's original clay-fired typeface was passed on to one of Shen Kuo's nephews, and was carefully preserved. Movable type enhanced the already widespread use of woodblock methods of printing thousands of documents and volumes of written literature, consumed eagerly by an increasingly literate public. The advancement of printing deeply affected education and the scholar-official class, since more books could be made faster while mass-produced, printed books were cheaper in comparison to laborious handwritten copies. The enhancement of widespread printing and print culture in the Song period was thus a direct catalyst in the rise of social mobility and expansion of the educated class of scholar elites, the latter which expanded dramatically in size from the 11th to 13th centuries.
The movable type invented by Bi Sheng was ultimately trumped by the use of woodblock printing due to the limitations of Chinese characters, yet movable type printing continued to be used and was improved in later periods. The Yuan scholar-official Wang Zhen () implemented a faster typesetting process, improved Bi's baked-clay movable type character set with a wooden one, and experimented with tin-metal movable type. The wealthy printing patron Hua Sui (1439–1513) of the Ming dynasty established China's first metal movable type (using bronze) in 1490. In 1638, the "Peking Gazette" switched their printing process from woodblock to movable type printing. Yet it was during the Qing dynasty that massive printing projects began to employ movable type printing. This includes the printing of sixty-six copies of a 5,020 volume long encyclopedia in 1725, the "Complete Classics Collection of Ancient China", which necessitated the crafting of 250,000 movable type characters cast in bronze. By the 19th century the European style printing press replaced the old Chinese methods of movable type, while traditional woodblock printing in modern East Asia is used sparsely and for aesthetic reasons.
Hydraulic and nautical engineering.
The most important nautical innovation of the Song period seems to have been the introduction of the magnetic mariner's compass, which permitted accurate navigation on the open sea regardless of the weather. The magnetized compass needle – known in Chinese as the "south-pointing needle" – was first described by Shen Kuo in his 1088 "Dream Pool Essays" and first mentioned in active use by sailors in Zhu Yu's 1119 "Pingzhou Table Talks".
There were other considerable advancements in hydraulic engineering and nautical technology during the Song dynasty. The 10th-century invention of the pound lock for canal systems allowed different water levels to be raised and lowered for separated segments of a canal, which significantly aided the safety of canal traffic and allowed for larger barges. There was the Song-era innovation of watertight bulkhead compartments that allowed damage to hulls without sinking the ships. If ships were damaged, the Chinese of the 11th century employed drydocks to repair them while suspended out of the water. The Song used crossbeams to brace the ribs of ships in order to strengthen them in a skeletal-like structure. Stern-mounted rudders had been mounted on Chinese ships since the 1st century, as evidenced by a preserved Han tomb model of a ship. In the Song period, the Chinese devised a way to mechanically raise and lower rudders in order for ships to travel in a wider range of water depths. The Song arranged the protruding teeth of anchors in a circular pattern instead of in one direction. David Graff and Robin Higham state that this arrangement "[made] them more reliable" for anchoring ships.
Structural engineering and architecture.
Architecture during the Song period reached new heights of sophistication. Authors such as Yu Hao and Shen Kuo wrote books outlining the field of architectural layouts, craftsmanship, and structural engineering in the 10th and 11th centuries, respectively. Shen Kuo preserved the written dialogues of Yu Hao when describing technical issues such as slanting struts built into pagoda towers for diagonal wind bracing. Shen Kuo also preserved Yu's specified dimensions and units of measurement for various building types. The architect Li Jie (1065–1110), who published the "Yingzao Fashi" ('Treatise on Architectural Methods') in 1103, greatly expanded upon the works of Yu Hao and compiled the standard building codes used by the central government agencies and by craftsmen throughout the empire. He addressed the standard methods of construction, design, and applications of moats and fortifications, stonework, greater woodwork, lesser woodwork, wood-carving, turning and drilling, sawing, bamboo work, tiling, wall building, painting and decoration, brickwork, glazed tile making, and provided proportions for mortar formulas in masonry. In his book, Li provided detailed and vivid illustrations of architectural components and cross-sections of buildings. These illustrations displayed various applications of corbel brackets, cantilever arms, mortise and tenon work of tie beams and cross beams, and diagrams showing the various building types of halls in graded sizes. He also outlined the standard units of measurement and standard dimensional measurements of all building components described and illustrated in his book.
Grandiose building projects were supported by the government, including the erection of towering Buddhist Chinese pagodas and the construction of enormous bridges (wood or stone, trestle or segmental arch bridge). Many of the pagoda towers built during the Song period were erected at heights that exceeded ten stories. Some of the most famous are the Iron Pagoda built in 1049 during the Northern Song and the Liuhe Pagoda built in 1165 during the Southern Song, though there were others. The tallest is the Liaodi Pagoda built in 1055 in Hebei, towering in total height. Some of the bridges reached lengths of , with many being wide enough to allow two lanes of cart traffic simultaneously over a waterway or ravine. The government also oversaw construction of their own administrative offices, palace apartments, city fortifications, ancestral temples, and Buddhist temples.
The professions of the architect, craftsman, carpenter, and structural engineer were not seen as professionally equal to that of a Confucian scholar-official. Architectural knowledge had been passed down orally for thousands of years in China, in many cases from a father craftsman to his son. Structural engineering and architecture schools were known to have existed during the Song period; one prestigious engineering school was headed by the renowned bridge-builder Cai Xiang (1012–1067) in medieval Fujian province.
Besides existing buildings and technical literature of building manuals, Song dynasty artwork portraying cityscapes and other buildings aid modern-day scholars in their attempts to reconstruct and realize the nuances of Song architecture. Song dynasty artists such as Li Cheng, Fan Kuan, Guo Xi, Zhang Zeduan, Emperor Huizong of Song, and Ma Lin painted close-up depictions of buildings as well as large expanses of cityscapes featuring arched bridges, halls and pavilions, pagoda towers, and distinct Chinese city walls. The scientist and statesman Shen Kuo was known for his criticism relating to architecture, saying that it was more important for an artist to capture a holistic view of a landscape than it was to focus on the angles and corners of buildings. For example, Shen criticized the work of the painter Li Cheng for failing to observe the principle of "seeing the small from the viewpoint of the large" in portraying buildings.
There were also pyramidal tomb structures in the Song era, such as the Song imperial tombs located in Gongxian, Henan. About from Gongxian is another Song dynasty tomb at Baisha, which features "elaborate facsimiles in brick of Chinese timber frame construction, from door lintels to pillars and pedestals to bracket sets, that adorn interior walls." The two large chambers of the Baisha tomb also feature conical-shaped roofs. Flanking the avenues leading to these tombs of officials, tomb guardians, animals, and legendary creatures.
Archaeology.
In addition to the Song gentry's antiquarian pursuits of art collecting, scholar-officials during the Song became highly interested in retrieving ancient relics from archaeological sites, in order to revive the use of ancient vessels in ceremonies of state ritual. Scholar-officials of the Song period claimed to have discovered ancient bronze vessels that were created as far back as the Shang dynasty (1600–1046 BCE), which bore the oracle bone script of the Shang era. Some attempted to recreate these bronze vessels by using imagination alone, not by observing tangible evidence of relics; this practice was criticized by Shen Kuo in his work of 1088. Yet Shen Kuo had much more to criticize than this practice alone. Shen objected to the idea of his peers that ancient relics were products created by famous "sages" in lore or the ancient aristocratic class; Shen rightfully attributed the discovered handicrafts and vessels from ancient times as the work of artisans and commoners from previous eras. He also disapproved of his peers' pursuit of archaeology simply to enhance state ritual, since Shen not only took an interdisciplinary approach with the study of archaeology, but he also emphasized the study of functionality and investigating what was the ancient relics' original processes of manufacture. Shen used ancient texts and existing models of armillary spheres to create one based on ancient standards; Shen described ancient weaponry such as the use of a scaled sighting device on crossbows; while experimenting with ancient musical measures, Shen suggested hanging an ancient bell by using a hollow handle.
Despite the gentry's overriding interest in archaeology simply for reviving ancient state rituals, some of Shen's peers took a similar approach to the study of archaeology. His contemporary Ouyang Xiu (1007–1072) compiled an analytical catalogue of ancient rubbings on stone and bronze which pioneered ideas in early epigraphy and archaeology. During the 11th century, Song scholars discovered the ancient shrine of Wu Liang (78–151 CE), a scholar of the Han dynasty; they produced rubbings of the carvings and bas-reliefs decorating the walls of his tomb so that they could be analyzed elsewhere. On the unreliability of historical works written after the fact, the epigrapher and poet Zhao Mingcheng (1081–1129) stated "... the inscriptions on stone and bronze are made at the time the events took place and can be trusted without reservation, and thus discrepancies may be discovered." Historian R.C. Rudolph states that Zhao's emphasis on consulting contemporary sources for accurate dating is parallel with the concern of the German historian Leopold von Ranke (1795–1886), and was in fact emphasized by many Song scholars. The Song scholar Hong Mai (1123–1202) heavily criticized what he called the court's "ridiculous" archaeological catalogue "Bogutu" compiled during the Huizong reign periods of Zheng He and Xuan He (1111–1125). Hong Mai obtained old vessels from the Han dynasty and compared them with the descriptions offered in the catalogue, which he found so inaccurate he stated he had to "hold my sides with laughter." Hong Mai pointed out that the erroneous material was the fault of Chancellor Cai Jing, who prohibited scholars from reading and consulting written histories.
References.
Citations.
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