1122 B.C.E Mandate from Heaven

Mandate of Heaven

In the Chinese historical tradition, the rulers of the Zhou displaced the Shang and legitimized their rule by invoking the Mandate of Heaven, the notion that the ruler (the "son of heaven") governed by divine right (granted by the Supreme God of Heaven) but that his dethronement would prove that he had lost the mandate. The doctrine explained and justified the demise of the Xia and Shang dynasties and at the same time supported the legitimacy of present and future rulers. The Zhou dynasty was founded by the Ji family and had its capital at Hào (near the present-day city of Xi'an). Sharing the language and culture of the Shang (Yin), the early Zhou rulers, through conquest and colonization, gradually extended Shang (Yin) culture through much of China Proper north of the Yangtze River.

According to the Zhou, the Shang had ruled unethically, squandering the resources of the kingdom. The mandate required rulers to rule justly. Each succeeding generation had to justify the dynasty's continued claim to hold the mandate. Negligence and abuse could revoke the mandate. The will of the people, ultimately, sanctioned the king's rule.

1122 B.C.E Zhou dynasty established

Zhou dynasty, Wade-Giles romanization Chou, dynasty that ruled ancientChina for some eight centuries, establishing the distinctive political and cultural characteristics that were to be identified with China for the next two millennia. The beginning date of the Zhou has long been debated. Traditionally, it has been given as 1122 bce, and that date has been successively revised as scholars have uncovered more archaeological evidence. The most recent findings have placed the outright start of the dynasty at 1046 bce. The dynasty ended in 256 bce.

History

The Zhou coexisted with the Shang dynasty (c. 1600–1046 bce) for many years, living just west of the Shang territory in what is now Shaanxi province. At various times they were a friendly tributary state to the Shang, alternatively warring with them. One of the Zhou ruling houses devised a plan to conquer the Shang, and a decisive battle was fought, probably in the mid-11th century bce. However, a rebellion broke out before the whole Shang territory could be consolidated by the Zhou. The fighting went on for three years before the rebellion was put down, and finally the Zhou solidified their reign over all of China. An array of feudal states was created within the empire to maintain order and the emperor’s hold on the land. The original Zhou capital had been located near present-day Xi’an in Shaanxi on the Wei River above its confluence with the Huang He (Yellow River). To support the empire in the east and its loyal feudal rulers, an eastern capital was built at Luoyang on the middle reaches of the Huang He.

The stability of that arrangement lasted some 200 years before it began to collapse with the increasing local interests of the 20 or more feudal lords. In the 8th century bce the political system, which had essentially consisted of a network of extended family, began to weaken seriously. With the decline of the feudal king’s power, de facto power fluctuated among various of the feudal chiefs as they were able to make themselves overlords.

The period before 771 bce is usually known as the Xi (Western) Zhou dynasty, and that from 770 is known as the Dong (Eastern) Zhou dynasty. The Dong Zhou itself is often further subdivided into the Spring and Autumn (Chunqiu) period (770–476 bce), when China consisted of many small squabbling states, and the Warring States (Zhanguo) period (475–221 bce), when the small states consolidated into several larger units, which struggled with one another for mastery. Finally, one of those small kingdoms, Qin (from which derives modern China’s name), succeeded in conquering the rest of the states and establishing the Qin dynasty (221–207 bce).

Cultural achievements

The visual arts of the Zhou dynasty reflect the diversity of the feudal states of which it was composed and into which it eventually broke up. The arts of the early Xi Zhou were essentially a continuation of those of the Shang dynasty. That was especially true of works in bronze, in which there was an accelerated deterioration of the variety of shapes, the decoration, and the craftsmanship of casting. It was not until the Dong Zhou and the classical age of Confucius and Laozi that unique local traditions became apparent. The range of applied decoration for the first time included pictorial subjects—for example, hunting scenes and chariots and horsemen.

As the empire was breaking up, arts and culture were flowering in the various component states, encouraged and stimulated by the highly localized interests that fed the impulse toward independence of the empire. The remains of many of the feudal capitals during the Zhou period have been uncovered and reveal great buildings with rammed-earth floors and walls. There were also two-story buildings and observation towers, and Laozi mentions a nine-story tower.

Although (with the exception of a few works on silk) no painting survives from the Zhou, written descriptions of paintings evidence their themes, including figures, portraits, and historic scenes. Lacquerware including gold and silver inlay became finely developed, and bronzework carried on from the great legacy of the Shang. Jade ornaments and objects were used lavishly for funerary and ritual purposes, and ornamental carvings reflected superb craftsmanship. Pottery continued Shang traditions and expanded greatly in variety of shapes and finishes during the Warring States period.

During the Zhou dynasty, China underwent quite dramatic changes. Iron, ox-drawn plows, crossbows, and horseback riding were all introduced; large-scale irrigation and water-control projects were also instituted for the first time, greatly increasing the crop yield of the North China Plain. The communication system was also greatly improved through the construction of new roads and canals. Trade was increased, towns grew up, coinage was developed, chopsticks came into use, and the Chinese writing system was created out of its primitive beginnings in the Shang period.

There was also a great philosophical flowering: the schools of Confucianism, Daoism, and legalism developed in that period. Literature flourished with Confucius and other great Chinese philosophers. Later generations of Chinese have regularly studied the Zhou dynasty for information regarding the origin of their civilization.

497 B.C.E Confuos begins travels in China

Confucius was born at a time of philosophical creativity around the end of the Spring and Autumn Period (770–476) during the reign of the Zhou Dynasty (1045–255 BC). Confucius has been the most popular and influential of all the ancient teachers of the region.

Born at an Opportune Time in History

Confucius' Statue

Confucius was born in an era of philosophical creativity. The rulers and subjects of the various regions sought for knowledge and power in uncertain times.

He tried to teach ancient truth in a time of political confusion and crisis as the Zhou Dynasty was falling from power. Dozens of regions of their empire transformed to be independent kingdoms and tried to conquer each other.

The kings and rulers battled for survival and dominance in the region, and they wanted to know what to do. They sought for knowledge about how best to rule their kingdoms and survive in the dangerous times.

Making a mistake might mean their deaths or the destruction of their kingdom, so there was a demand for knowledge, political strategies, and power. Courts and rulers employed traveling teachers to teach or be officials. Confucius was both an itinerant teacher and an official.

Confucius' Birthday

Date: Sept. 28

Activities on Confucius' Birthday

Sacrifice activity is a reverent and memorial action toward great or beloved people who are deceased. On Confucius' birthday anniversary, there will be many activities for commemorating Confucius in Confucian Temples all over China. People will arrange performances and sacrifice animals and wine to show their respect and love to Confucius.

The most famous and biggest centers for celebrating Confucius' birthday are Qufu International Confucius Culture Festival and Quzhou Confucius Sacrifice Ceremony.

QufuInternational Confucius Culture Festival

Location: Qufu Confucian Temple, Qufu, Shandong

Date: Sept. 28

A temple to worship Confucius in Qufu, Confucius' hometown, in Shandong province

Qufu International Confucius Culture Festival began in September 1989. This festival mainly focuses on worshipping Confucius and carrying forward traditional Confucian culture. It covers culture, art, study, tourism, scientific activity, and business trade. Qufu is the birth place of Confucius. The opening ceremony will be held in Qufu Confucian Temple, which was the first temple to worship Confucius.

Quzhou Confucius Sacrifice Ceremony

Location: Quzhou Confucian Temple, Quzhou, Zhejiang

Date: Sept. 28

Since 2004, the Confucius Sacrifice Ceremony has beenheld in Quzhou Confucian Temple, which is one of the two family temples of the Kong Family. Kong is the family name of Confucius. The main activities include the spectacular Sacrifice Ceremony and a Confucianism forum. Directors of the Confucius Institutes from other countries will attend this ceremony.

The One Hundred Schools of Thought

Confucius was born at on opportune time to be an influential philosopher. In Chinese history, the dominant rulers generally squelch or discourage philosophical expression that contradicts their own. When there were many separate small powers, different schools of thought could survive in the land at the same time.

At the time that Confucius was born, there were hundreds of other teachers, philosophers, and religious leaders promoting various ideas. Probably hundreds of philosophical schools existed in the dozens of kingdoms in the region that each had their own historical and ethnic backgrounds.

His era was called the era of the “One Hundred Schools of Thought.” The period lasted until the end of the Warring States Period when the Qin Empire conquered the region to impose a standard philosophy and religion.

Confucius' Early Life

It isn't exactly clear when Confucius was born, but it was sometime around the end of the Spring and Autumn Period. His name was Kong Qiu, and he is said to have been born in 551 in Qufu in the State of Lu, that is now in Shandong Province. Scholars do not agree on the dating of his birth or the details of his early life however.

His mother was said to have been a concubine who left to avoid the mistreatment from the wife. She and Confucius were very poor, but he studied hard. Some accounts say that his mother died when he was 17. Then he married three years later. He left his family to become an itinerant teacher.

Confucius' Adult Life

There are differing accounts about his adult life as well. In some accounts, Confucius is said to have worked as a governor of a town in the Lu Kingdom in 501 BC. If the dating of his birth above is true, this would mean that he was about 50 years old at that time.

The kingdom fell into civil war. Different powerful clans battled each other. Confucius is said to have sought a righteous solution during very unrighteous violence.

In 497 BC, he left the Kingdom of Lu. It is said that he visited various small kingdoms such as Wei, Cai, Chen, and Song. His political ideas were not implemented.

Some accounts said that when he was 68 years old, he taught his philosophy to about 68 or 77 disciples.

He lived to be about 72. Some accounts say that he died about the year 479 BC. It is said that he was buried in a cemetery called Kong Lin.

Confucius's Teachings About the Mandate of Heaven

Inside the Confucius temple, you can see calligraphy with some of his great thoughts on it.  

In the Analects, a book of his pithy sayings, it is recorded that he said that he didn't invent any of his philosophy. He was only transmitting the ancient teachings to his disciples. He wanted them to read the ancient texts. He said he wanted to teach about the Mandate of Heaven.

This important belief of his political philosophy was that Heaven would choose a person and his clan to rule.

He mixed his theology with his ideas of politics. So he encouraged everybody to behave as they should in whatever role they had in their society. He said that if they did so, there would be harmony and prosperity and happiness.

He taught what is called the Silver Rule of behavior that is less expansive than the Golden Rule:

Zi Gong (a disciple of Confucius) asked: "Is there any one word that could guide a person throughout life?"
The Master replied: "How about shu? Never impose on others what you would not choose for yourself."

Here are other well known sayings:

With coarse rice to eat, with water to drink, and my crooked arm for a pillow—is not joy to be found therein? Riches and honors acquired through unrighteousness are to me as the floating clouds.".

Knowledge is recognizing what you know and what you don't.

Comparing this last statement with the Dao De Jing's….

A way that can be the Way, is not the usual way. 
A name that can be a name, is an unusual name.

…is really confusing.

Disciples of Confucius

His disciples went around the Warring States and spread these teachings. The Analects of Confucius is a book of pithy sayings attributed to Confucius and recorded by his disciples. For foreigners who want a taste of this Confucian philosophy, reading the Analects of Confucius is a good introduction since the statements are usually simple and like common sense.

It is thought that after he died, two disciples became influential philosophers who introduced important conflicting ideas that it isn't recorded that Confucius taught himself. These were Mencius (371–289) and Xun Zi, c300–237 BC).

Mencius is said to be the writer of the Confucian text called Mencius that is an important collection of philosophical dialogues. He may have been a disciple of Confucius' own grandson.

One of his basic teachings was that human nature is basically good but needs training, and he bases a lot of his philosophical theory on this axiom. This variety of Confucian philosophy was most widely accepted in later eras and by Neo-Confucianists.

Xun Zi taught that human nature is evil, and it is the antithesis of what Mencius taught.

These ideas engendered an enduring philosophical stream and religion called Confucianism.

260 B.C.E Battle of chanping

Battle of Changping (262 BC- 260 BC)

Battle Between: State of Qin and State of Zhao

State of Zhao Leader: Lian Po, Zhao Kuo

State of Qin Leader: Wang He, Bai Qi

Date: April, 262 BC – July, 260 BC

Victory: State of Qin

Location: Northwest of Gaoping, Shanxi

State of Zhao Army: 450,000

State of Qin Army: 550,000

The Battle of Changping took place during the Warring States period in China between the State of Qin and Sate of Zhao. Qin win the decisive victory. Qin attempted to invade Zhao in 262 BC but forced back. Zhao with his 400,000 force attack the Qin Camp. However, before reaching the camp Qin army ambushed Zhao force in the mountain. After the 46 days without the supply, Zhao finally surrendered.

221 B.C.E China united under Shi Huangdi

Emperor Qin Shi Huang (259 BC - 210 BC) fascinates people when they talk about the Great Wall and the Terracotta Warriors and Horses - his two greatest achievements. As the first emperor of China, he indeed has a profound influence on Chinese history and culture.

 How did he come to the throne?
Qin Shi Huang, born as Ying Zheng in 259 BC, was the son of the king of the Qin State. At the age of thirteen, he succeeded his father's regality. Ying Zheng was very aggressive and ambitious at an early age. He assumed full power at 22 by ridding himself of his premier, Lu Buwei, who acted as regent while he was a minor. He wanted to unify and subjugate all the states like Han, Zhao, Wei, Chu, Yan and Qi by the powerful political, economic and military strength of the Qin State. Ying Zheng realized his ambition and built the first feudal and centralized empire in Chinese history in 221 BC. This was what we called - the Qin Dynasty (221 BC - 206 BC). Ying Zheng was the first emperor of a united China, so he proclaimed himself Qin Shi Huang.

 "Qin Shi Huang"
When Ying Zheng unified China, he considered his achievement surpassing the legendary "San Huang (three emperors)" and "Wu Di (five sovereigns)". He created a new title for himself: "Huangdi" together with "Shi (means the first)", hence get the name "Qin Shi Huang" or "Qin Shi Huangdi", which means he was the first emperor of China. He hoped his descendants would follow in his steps to rule the country for eternity.

Achievements and Defects

In order to consolidate the nascent empire, Qin Shi Huang reformed politics, economy and culture. In politics, he abolished the hereditary vassal enfeoffment system and established prefectures and counties, ruled directly by the emperor. Based on the original rules of the Qin State, the emperor adopted some regulations of other rival states to form a workable law of the Qin Dynasty. In economy, he claimed that both the agriculture and commerce were very important. People should have them developed together. Besides, tax system began to function and coinage and metrology were all standardized. In culture, the emperor unified the Chinese characters in writing, which promoted the development of culture. However, he also suppressed scholars who were not to his liking. Consequently, many scholars involved were killed in Xianyang.

The symbol of the Chinese ancient civilization, the Great Wall bears witness to Qin Shi Huang's centralism. He ordered conscript laborers to link together the defensive works against marauding nomads already built by the former states. That was the forerunner of the modern Great Wall. Another world-famous achievement is the Terracotta Warriors and Horses in Xian, which was discovered nearby the mausoleum of Emperor Qin Shi Huang. Both are the wonders of China. But during their construction, countless conscripts lost their lives. It's really wasting manpower and resources.

Decline of the First Emperor
Qin Shi Huang longed for longevity, so he sent his ministers to go on quests seeking for an elixir of immortality. However, death claimed him before he could find success on that matter. He departed from the world of the living in 210 BC while traveling. The Peasant Uprising led by Chen Sheng and Wu Guang broke out soon after Hu Hai, the second generation, got onto the throne. Accordingly, the Qin Dynasty came to an abrupt end in 206 BC. Qin Shi Huang is truly an epoch-making historic emperor in history.

(2/2) 202 B.C.E Liu Bang establihes Han Dynasty

THE SACK OF CHAN’GAN

Wang Man was a government official and a member of a powerful family who took control of the empire by usurping the throne and proclaiming the the beginning of a new dynasty called Xin, or “new”, in 9 CE. He took advantage of the fact that since the time Emperor Wu died in 87 BCE, the Han Dynasty had been immersed in various political and social conflicts. The gap between rich and poor was already a serious problem. Sima Qian reports about this period that exploiters “were busy accumulating wealth and forcing the poor into their hire”. The court was also affected by complicated political turmoil: endless accusations, executions, treason, and battles were weakening the government.

Wang Man wanted to re-establish the social order by changing the land owning structure: he decreed that those large estates which had been favoured in the past (and threatened imperial power), be dissolved and their lands distributed among peasants, an initiative firmly opposed by the aristocracy. The 14 years of unsuccessful attempts to amend the unfair landownership pattern, coupled with a terrible flooding of the Yellow River, set the stage for Wang Man’s end: a full-scale peasant rebellion was triggered. The angry mobs of hungry peasant insurgents had their own identity badge: red paint smeared on their foreheads. The rebels thus were known as the “Red Eyebrows”. Wang Man tried to restore order, but late in 23 CE the Red Eyebrows entered Chang’an, sacked it, and cut off Wang Man’s head. Liu Xiu, a ninth-generation descendant of Liu Bang, took back control of the empire thus re-establishing the Han lineage. Liu Xiu led his loyal officials to the city of Luoyang, where the imperial capital was relocated after the disaster of Chang’an.

The Han reign in Chang’an is usually referred to as Western Han or Former Han, while the period in Luoyang is normally called Eastern Han or Later Han.

A Chinese Servant Statue

THE LAST DAYS OF THE HAN DYNASTY

By the end of the 1st century CE, one Han emperor after another had died either young or without a chosen heir. When an emperor died without sons, a close relative, such as his cousin, was named emperor. In some cases the new ruler was a child or even an infant, in which case the real power was in the hands of a guardian from the family of the empress, since even infant rulers had to have an empress. This scenario led to all types of cunning schemes in the court.

A number of different natural calamities such as tremors, floods, and grasshopper plagues took place during these days and were seen as manifestations of the anger of heaven; prognosticators concluded that the end of the dynasty was close. The situation finally ran out of control. Eunuchs turned into an influential group in the bloody political court conflicts, gaining power and enriching themselves and there was a big protest of thousands of members of the Confucian academy against the corruption of the government. In 184 CE a very large peasant uprising known as the Yellow Turban Rebellion (sometimes referred to as the Yellow Scarves Rebellion) threatened the imperial capital.

A warlord named Dong Zhou seized control of the imperial capital in 190 CE and placed a child, Liu Xie, as the new ruler. Liu Xie was also a member of the Han family, but real power was in the hands of Dong Zhou. Dong Zhou killed all the eunuchs and burned Luoyang to the ground. Battle after battle weakened the imperial order until Liu Xie finally abdicated in 220 CE, the last year of the Han period. Wars between warlords and states continued and China would have to wait around 350 years to be unified again.

THE LEGACY OF THE HAN DYNASTY

The Han Dynasty has influenced the East just like Greece or Rome has influenced the West. The biggest Chinese historiographic work of antiquity was written during this period. Chinese calligraphy developed into an art.Confucianism was made the official state ideology during the time of Emperor Wu Di, who built an academy solely devoted to the works of Confucius. The philosopher had long been dead, but his disciples managed to preserve his teachings. Confucianism, favoured by the patronage of the state, gained a strength similar toBuddhism during the time of Emperor Ashoka or Christianity after Constantine. Thousands of Confucian academies were built, spreading Confucian ethics across China and most of East Asia and would dominate Chinese ethics during the centuries to come. Even today, the ethnic Chinese refer to themselves as Han rem (Han people). Although history tells us, then, that the Han Dynasty ended in 220 CE, from the examples cited above it is clear that the Han still lives on today in many different forms.