Zhou dynasty
Zhou | |||||||||||
---|---|---|---|---|---|---|---|---|---|---|---|
Government | Monarchy | ||||||||||
King | |||||||||||
• c. 1046–1043 BC | King Wu | ||||||||||
• 781–771 BC | King You | ||||||||||
• 770–720 BC | King Ping | ||||||||||
• 314–256 BC | King Nan | ||||||||||
Chancellor | |||||||||||
History | |||||||||||
c. 1046 BC | |||||||||||
841–828 BC | |||||||||||
• Relocation to Wangcheng | 771 BC | ||||||||||
256 BC | |||||||||||
• Fall of the last Zhou holdouts[3] | 249 BC | ||||||||||
Population | |||||||||||
• 273 BC | 30,000,000 | ||||||||||
• 230 BC | 38,000,000 | ||||||||||
Currency | Spade money | ||||||||||
| |||||||||||
Today part of | China |
Zhou | ||||||||||||
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Hanyu Pinyin | Zhōu | |||||||||||
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Part of a series on the |
History of China |
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The Zhou dynasty (
The latter Eastern Zhou period is itself roughly subdivided into two parts. During the
The Zhou period is often considered to be the zenith for the craft of
History
Foundation
Traditional myth
According to
The duke passed over his two elder sons
Culture
According to Nicholas Bodman, the Zhou appear to have spoken a language largely similar in vocabulary and syntax to that of the Shang;
Western Zhou
During the Western Zhou (1045–771 BC), King Wu maintained the old capital for ceremonial purposes but constructed a new one for his palace and administration nearby at
Over time, this decentralized system became strained as the familial relationships between the Zhou kings and the regional dynasties thinned over the generations. Peripheral territories developed local power and prestige on par with that of the Zhou.[30]
The conflicts with nomadic tribes from the north and the northwest, variously known as the Xianyun, Guifang, or various "Rong" tribes, such as the Xirong, Shanrong or Quanrong, intensified towards the end of the Western Zhou period.[31] These tribes are recorded as harassing Zhou territory, but at the time the Zhou were expanding northwards, encroaching on their traditional lands—especially the Wei River valley. Archaeologically, the Zhou expanded to the north and the northwest at the expense of the Siwa culture.[31]
When
Eastern Zhou
The Eastern Zhou period (771–256 BC) was characterized by an accelerating collapse of royal authority, although the king's ritual importance enabled more than five additional centuries of rule. The
The last Zhou king is traditionally taken to be Nan, who was killed when Qin captured Wangcheng in 256 BC.[1] Duke Wen of Eastern Zhou declared himself to be "King Hui", was declared, but his splinter state was fully disassembled by 249. Qin's wars of unification concluded in 221 BC with Qin Shi Huang's annexation of Qi.
The Eastern Zhou is also remembered as the golden age of Chinese philosophy: the
Culture and society
The Zhou heartland was the Wei River valley; this remained their primary base of power after conquering the Shang.[33]
Mandate of Heaven
Zhou rulers introduced the Mandate of Heaven, which would prove to be among East Asia's most enduring political doctrines. According to the theory, Heaven imposed a mandate to replace the Shang on the Zhou, whose moral superiority justified seizing Shang wealth and territory in order to return good governance to the people.[34]
The Mandate of Heaven was presented as a religious compact between the Zhou people and their supreme god in heaven. The Zhou agreed that since worldly affairs were supposed to align with those of the heavens, the heavens conferred legitimate power on only one person, the Zhou ruler. In return, the ruler was duty-bound to uphold heaven's principles of harmony and honor. Any ruler who failed in this duty, who let instability creep into earthly affairs, or who let his people suffer, would lose the mandate. Under this system, it was the prerogative of spiritual authority to withdraw support from any wayward ruler and to find another, more worthy one.[35] In this way, the Zhou sky god legitimized regime change.
In using this creed, the Zhou rulers had to acknowledge that any group of rulers, even they themselves, could be ousted if they lost the mandate of heaven because of improper practices. The book of odes written during the Zhou period clearly intoned this caution.[35]
The Zhou kings contended that heaven favored their triumph because the last Shang kings had been evil men whose policies brought pain to the people through waste and corruption.[36] After the Zhou came to power, the mandate became a political tool.
One of the duties and privileges of the king was to create a royal calendar. This official document defined times for undertaking agricultural activities and celebrating rituals. But unexpected events such as
Zhou legitimacy also arose indirectly from Shang material culture through the use of bronze ritual vessels,
Feudalism
Western writers often describe the Zhou period as feudal because the Zhou's fengjian system invites comparison with European political systems during the Middle Ages.
There were many similarities between the decentralized systems. When the dynasty was established, the conquered land was divided into hereditary fiefs (諸侯, zhūhóu) that eventually became powerful in their own right. In matters of inheritance, the Zhou dynasty recognized only patrilineal primogeniture as legal.[37][38] According to Hsi-Sheng Tao, "the Tsung-fa or descent line system has the following characteristics: patrilineal descent, patrilineal succession, patriarchate, sib-exogamy, and primogeniture"[39]
The system, also called "extensive stratified patrilineage", was defined by the anthropologist Kwang-chih Chang as "characterized by the fact that the eldest son of each generation formed the main of line descent and political authority, whereas the younger brothers were moved out to establish new lineages of lesser authority. The farther removed, the lesser the political authority". Ebrey defines the descent-line system as follows: "A great line (ta-tsung) is the line of eldest sons continuing indefinitely from a founding ancestor. A lesser line is the line of younger sons going back no more than five generations. Great lines and lesser lines continually spin off new lesser lines, founded by younger sons".
K.E. Brashier writes in his book "Ancestral Memory in Early China" about the tsung-fa system of patrilineal primogeniture: "The greater lineage, if it has survived, is the direct succession from father to eldest son and is not defined via the collateral shifts of the lesser lineages. In discussions that demarcate between trunk and collateral lines, the former is called a zong and the latter a zu, whereas the whole lineage is dubbed the shi. [...] On one hand, every son who is not the eldest and hence not heir to the lineage territory has the potential of becoming a progenitor and fostering a new trunk lineage (Ideally he would strike out to cultivate new lineage territory). [...] According to the Zou commentary, the
This type of unilineal descent-group later became the model of the Korean family through the influence of Neo-Confucianism, as Zhu Xi and others advocated its re-establishment in China.[41]
Fengjian system and bureaucracy
There were five peerage ranks below the royal ranks, in descending order with common English translations: gōng 公 "duke", hóu 侯 "marquis", bó 伯 "count", zǐ 子 "viscount", and nán 男 "baron".[42] At times, a vigorous duke would take power from his nobles and centralize the state. Centralization became more necessary as the states began to war among themselves and decentralization encouraged more war. If a duke took power from his nobles, the state would have to be administered bureaucratically by appointed officials.
matians
Despite these similarities, there are a number of important differences from medieval Europe. One obvious difference is that the Zhou ruled from walled cities rather than castles. Another was China's distinct class system, which lacked an organized clergy but saw Shang-descent yeomen become masters of ritual and ceremony, as well as astronomy, state affairs and ancient canons, known as ru (儒).[43] When a dukedom was centralized, these people would find employment as government officials or officers. These hereditary classes were similar to Western knights in status and breeding, but unlike the European equivalent, they were expected to be something of a scholar instead of a warrior. Being appointed, they could move from one state to another. Some would travel from state to state peddling schemes of administrative or military reform. Those who could not find employment would often end up teaching young men who aspired to official status. The most famous of these was Confucius, who taught a system of mutual duty between superiors and inferiors. In contrast, the Legalists had no time for Confucian virtue and advocated a system of strict laws and harsh punishments.[citation needed]
Agriculture
Agriculture in the Zhou dynasty was very intensive and, in many cases, directed by the government. All farming lands were owned by nobles, who then gave their land to their
China's first projects of
Military
The early Western Zhou supported a strong army, split into two major units: "the Six Armies of the west" and "the Eight Armies of Chengzhou". The armies campaigned in the northern Loess Plateau, modern Ningxia and the Yellow River floodplain. The military prowess of Zhou peaked during the 19th year of King Zhao's reign, when the six armies were wiped out along with King Zhao on a campaign around the Han River. Early Zhou kings were true commanders-in-chief
King Zhao was famous for repeated campaigns in the
The Zhou army also included "barbarian" troops such as the Di people. King Hui of Zhou married a princess of the Red Di as a sign of appreciation for the importance of the Di troops.[49] King Xiang of Zhou also married a Di princess after receiving Di military support.[50]
-
Gold sword hilt, Eastern Zhou, 6-5th century BC – British Museum
-
Eastern Zhou bronze sword excavated from Changsa, Hunan
-
Eastern Zhou bronze halberd
Philosophy
During the Zhou dynasty, the origins of native Chinese philosophy developed, its initial stages of development beginning in the 6th century BC. The greatest Chinese philosophers, those who made the greatest impact on later generations of Chinese, were Confucius, founder of Confucianism, and Laozi, founder of Taoism. Other philosophers of this era were Mozi, founder of Mohism; Mencius, the "second sage" of Confucianism; Shang Yang and Han Fei, responsible for the development of ancient Chinese Legalism; and Xunzi, who was arguably the center of ancient Chinese intellectual life during his time.[52]
The state theology of the Zhou dynasty used concepts from the Shang dynasty and mostly referred to the Shang god, Di, as Tian, a more distant and unknowable concept, yet one that anyone could utilize, the opposite view of the Shang's spirituality.[53] The Zhou wanted to increase the number of enlightenment seekers, mystics, and those who would be interested in learning about such things as a way to further distance their people from the Shang-era paradigm and local traditions.
Li
Having emerged during the Western Zhou, the li ritual system encoded an understanding of manners as an expression of the social hierarchy, ethics, and regulation concerning material life; the corresponding social practices became idealized within Confucian ideology.
The system was canonized in the Book of Rites, Rites of Zhou, and Etiquette and Ceremonial compiled during the Han dynasty (202 BC – 220 AD), thus becoming the heart of the Chinese imperial ideology. While the system was initially a respected body of concrete regulations, the fragmentation of the Western Zhou period led the ritual to drift towards moralization and formalization in regard to:
- The five orders of Chinese nobility
- Ancestral temples (size, legitimate number of pavilions)
- Ceremonial regulations (number of ritual vessels, musical instruments, people in the dancing troupe)
Kings
The rulers of the Zhou dynasty were titled wang (王), which was also the term used by the Shang rulers, normally translated into English as 'king'.[54] In addition to these rulers, King Wu's immediate ancestors—
Name | Reign[g] | |
---|---|---|
Personal | Posthumous | |
Fa 發 | King Wu 周武王 |
|
Song 誦 | King Cheng 周成王 |
|
Zhao 釗 | King Kang 周康王 |
|
Xia 瑕 | King Zhao 周昭王 |
|
Man 滿 | King Mu 周穆王 |
|
Yihu 繄扈 | King Gong 周共王[h] |
|
Jian 囏 | King Yih 周懿王 |
|
Pifang 辟方 | King Xiao 周孝王 |
|
Xie 燮 | King Yi 周夷王 |
|
Hu 胡 | King Li 周厲王[i] |
|
Gonghe Regency 共和 | 841–828 BC | |
Jing 靜 | King Xuan 周宣王 | 827–782 BC |
Gongsheng 宮湦 | King You 周幽王 | 781–771 BC |
Name | Reign | |
---|---|---|
Personal | Posthumous | |
Yijiu 宜臼 | King Ping 周平王 | 770–720 BC |
Lin 林 | King Huan 周桓王 | 719–697 BC |
Tuo 佗 | King Zhuang 周莊王 | 696–682 BC |
Huqi 胡齊 | King Xi 周僖王 | 681–677 BC |
Lang 閬 | King Hui 周惠王 | 676–652 BC |
Zheng 鄭 | King Xiang 周襄王 | 651–619 BC |
Renchen 壬臣 | King Qing 周頃王 | 618–613 BC |
Ban 班 | King Kuang 周匡王 | 612–607 BC |
Yu 瑜 | King Ding 周定王 | 606–586 BC |
Yi 夷 | King Jian 周簡王 | 585–572 BC |
Xiexin 洩心 | King Ling 周靈王 | 571–545 BC |
Gui 貴 | King Jing 周景王 | 544–521 BC |
Meng 猛 | King Dao 周悼王 | 520 BC |
Gai 丐 | King Jing 周敬王 | 519–476 BC |
Ren 仁 | King Yuan 周元王 | 475–469 BC |
Jie 介 | King Zhending 周貞定王 | 468–442 BC |
Quji 去疾 | King Ai 周哀王 | 441 BC |
Shu 叔 | King Si 周思王 | 441 BC |
Wei 嵬 | King Kao 周考王 | 440–426 BC |
Wu 午 | King Weilie 周威烈王 | 425–402 BC |
Jiao 驕 | King An 周安王 | 401–376 BC |
Xi 喜 | King Lie 周烈王 | 375–369 BC |
Bian 扁 | King Xian 周顯王 | 368–321 BC |
Ding 定 | King Shenjing 周慎靚王 | 320–315 BC |
Yan 延 | King Nan 周赧王 | 314–256 BC |
Nobles of the Ji family proclaimed Duke Hui of Eastern Zhou as King Nan's successor after their capital, Chengzhou, fell to Qin forces in 256 BC. Ji Zhao, a son of King Nan, led a resistance against Qin for five years. The dukedom fell in 249 BC. The remaining Ji family ruled
During Confucius's lifetime in the Spring and Autumn period, Zhou kings had little power, and much administrative responsibility and
Astrology
In traditional Chinese astrology, Zhou is represented by two stars,
See also
- Four occupations
- Historical capitals of China
- Women in ancient and imperial China
- Ritual and music system
- Patriarchal clan system
Notes
- ^ Fenghao is the modern name for the twin city formed by the Western Zhou capitals of Haojing and Fengjing.
- ^ The exact location of Wangcheng and its relation to Chengzhou is disputed. According to Xu Zhaofeng, "Chengzhou" and "Wangcheng" were originally synonymous and used to name the same capital city from 771 to 510 BC. "The creation of a distinction between Wangcheng and Chengzhou probably occurred during the reign of King Jing", under whom a new capital "Chengzhou" was built to the east of the old city "Wangcheng". Nevertheless, the new Chengzhou was still sometimes called Wangcheng and vice versa, adding to the confusion.
- Baxter–Sagart 2014)[4]
- ^ The exact location of Bin remains obscure, but it may have been close to Linfen on the Fen River in present-day Shanxi.[14]
- ^ Sima Qian was only able to establish historical dates after the time of the Gonghe Regency. Earlier dates, like that of 1046 BC for the Battle of Muye, are given in this article according to the Chinese government–sponsored Xia–Shang–Zhou Chronology Project, but they remain contentious. Various historians have offered dates for the battle ranging between 1122 and 1027 BC.
- ^ Dates are those published by Xia–Shang–Zhou Chronology Project and Edward L. Shaughnessy's The Absolute Chronology of the Western Zhou Dynasty.
- ^ Or 周龔王
- ^ Or 周剌王
References
Citations
- ^ a b c Xu, Zhaofeng. "Considering Chengzhou ('Completion of Zhou') and Wangcheng ('City of the King')" (PDF). Chinese Archaeology. Archived from the original (PDF) on 22 July 2015. Retrieved 22 July 2015.
- ^ "Tian". Encyclopædia Britannica. Retrieved 17 August 2015.
- ^ Schinz (1996), p. 80.
- ISBN 978-0-199-94537-5.
- ISBN 978-1-107-53901-3.
- ISBN 978-0-520-07028-8.
- JSTOR 2719108.
- ISBN 978-1-139-34384-8.
- ^ a b '"Major Hymns - Decade of the Birth of Our People - Birth of Our People"
- ^ "Hou Ji". Encyclopædia Britannica.
- ^ Records of the Grand Historian, "Annals of Zhou", §3帝舜曰:「棄,黎民始饑,爾后稷播時百穀。」封棄於邰,號曰后稷,別姓姬氏。"Emperor Shun said, 'Qi, the black-haired people begin to be famished. Do you, Lord of Millet, sow in their seasons the various kinds of grain.' He enfeoffed Qi at Tai; [Qi's] title was Lord of Millet; and his distinctive surname was Ji.".
- ^ Records of the Grand Historian, "Annals of Zhou", §3.
- ^ Wu (1982), p. 235.
- ^ Shaughnessy (1999), p. 303; Wu (1982), p. 273.
- ^ Bodman (1980), p. 41, "Moreover, Shang dynasty Chinese at least in its syntax and lexicon seems not to differ basically from that of the Zhou dynasty whose language is amply attested in inscriptions on bronze vessels and which was transmitted in the early classical literature.".
- ^ McCraw, David (2010). "An ABC Exercise in Old Sinitic Lexical Statistics" (PDF). Sino-Platonic Papers (202).
- ISBN 978-0-521-47030-8– via Google Books.
- ^ ISBN 978-1-139-45688-3– via Google Books.
- hdl:1885/150555.
- ^ Mencius, "Li lou II". text: "孟子曰:「舜生於諸馮,遷於負夏,卒於鳴條,東夷之人也。文王生於岐周,卒於畢郢,西夷之人也。" D.C.Lau (1970:128)'s translation: "Mencius said, 'Shun was an Eastern barbarian; he was born in Chu Feng, moved to Fu Hsia, and died in Ming T'iao. King Wen was a Western barbarian; he was born in Ch'i Chou and died in Pi Ying."
- ^ Classic of Poetry "Sheng Min"
- ISBN 0-520-04229-8– via Google Books.
- ^ Pulleyblank, Edwin G. (2000). "Ji 姬 and Jiang 姜: The Role of Exogamic Clans in the Organization of the Zhou Polity", Early China. 25 p. 21-22
- ^ Zuo Zhuan, "Duke Zhuang - 28th year - zhuan" quote: "晉伐驪戎,驪戎男女以驪姬。"
- ISBN 978-1-317-47591-0– via Google Books.
- Discourses of the States Commentaries on "Discourses of Zheng"quote: "狄,北狄也。鮮虞,姬姓在狄者也。"
- ISBN 978-9-813-29155-3.
- ^ Chinn (2007), p. 43.
- ^ Shaughnessy (1999), pp. 310–311; Chinn (2007), p. 43; Hucker (1978), pp. 32–33.
- ^ a b Hucker (1978), p. 37.
- ^ ISBN 978-1-315-53231-8– via Google Books.
- ISBN 978-0-415-03535-4– via Google Books.
- ISBN 1-139-45688-1.
- ^ Tignor et al. (2013).
- ^ a b c d Tignor et al. (2013), p. 153.
- ISBN 0-872-20781-1.
- ISBN 978-0-674-05607-7.
- ^ Hwei, Li. "The ramage system in China and Polynesia" (PDF). Archived from the original (PDF) on 2013-09-21. Retrieved 2013-05-13.
- ^ Tao, Hsi-Sheng. Marriage and Family, Shanghai. 1934. pp. 17–31
- ISBN 978-0-674-05607-7– via Google Books.
- ISBN 978-0-674-16089-7– via Google Books.
- ^ ChinaKnowledge.de encyclopedia, [1] Alternatively, the sequence was translated as prince, lord, elder, master, chieftain: Brooks 1997:3 n.9.
- ISBN 978-0-791-48179-0.
- ^ Khayutina, Maria (Autumn 2013). "From wooden attendants to terracotta warriors" (PDF). Bernisches Historisches Museum the Newsletter. 65: 2, fig. 4.
- ^ Ebrey, Walthall & Palais (2006), p. 14.
- ^ Shaughnessy (1988).
- ^ a b Krech & Steinicke 2011, p. 100
- S2CID 245487356.
- ISBN 978-0-791-48370-1.
- ISBN 978-0-190-46361-8.
- ^ "Metropolitan Museum of Art". www.metmuseum.org.
- ^ Schirokauer & Brown (2006), pp. 25–47.
- ISBN 0-872-20781-1.
- ISBN 978-0-8122-3910-2.
- ISBN 0-87220-781-1.
- ^ "Astronomy Education Network" (in Chinese). 4 July 2006. Retrieved 5 December 2010.
- ^ "Astronomy Education Network" (in Chinese). 24 June 2006. Retrieved 5 December 2010.
Works cited
Primary
- Sima Qian (司馬遷), 史記 [Records of the Grand Historian] (in Literary Chinese) – via the Chinese Text Project
Secondary
- ISBN 978-140-082994-1– via Google Books
- ISBN 978-9-004-06130-9
- ISBN 978-0-743-24618-7
- ISBN 0-618-13384-4
- ISBN 0-521-49781-7
- ISBN 0-804-70958-0
- Krech, Volkhard; Steinicke, Marian (2011), Dynamics in the History of Religions between Asia and Europe: Encounters, Notions, and Comparative Perspectives, Brill, ISBN 978-9-004-22535-0– via Google Books
- Khayutina, Maria (2003), "Where Was the Western Zhou Capital?", The Warring States Working Group, WSWG-17, Leiden: Warring States Project, p. 14, archived from the original(PDF) on 2010-05-29, retrieved 2009-03-06
- Kleeman, Terry F. (1998), Great Perfection: Religion and Ethnicity in a Chinese Millennial Kingdom, University of Hawaiʻi Press, ISBN 0-824-81800-8, retrieved 31 December 2014
- Schinz, Alfred (1996), Menges, Axel (ed.), The Magic Square: Cities in Ancient China, Stuttgart: Daehan
- Schirokauer, Conrad; Brown, Miranda (2006), A Brief History of Chinese Civilization (Second ed.), Wadsworth: Thomson, pp. 25–47
- JSTOR 2719276
- ——— (1999), "Western Zhou History", in Loewe, Michael; Shaughnessy, Edward L. (eds.), The Cambridge History of Ancient China, Cambridge University Press, pp. 292–351, ISBN 978-0-521-47030-8
- Tignor, Robert; et al. (2013), Worlds Together, Worlds Apart, vol. 1 (4th ed.), W. W. Norton, ISBN 978-0-393-92208-0
- Wu, K. C. (1982), The Chinese Heritage, New York: Crown, ISBN 0-517-54475-X
Further reading
- Fong, Wen, ed. (1980), The great Bronze Age of China: an exhibition from the People's Republic of China, New York: The Metropolitan Museum of Art, ISBN 978-0-870-99226-1
- Lee, Yuan-Yuan; Shen, Sinyan (1999), Chinese Musical Instruments, Chinese Music Monograph Series, Chinese Music Society of North America Press, ISBN 978-1-880-46403-8
- ISBN 978-0-521-85272-2
- Shen, Sinyan (1987), "Acoustics of Ancient Chinese Bells", Scientific American, 256 (4): 94,
- Sun, Yan (2006), "Cultural and Political Control in North China: Style and Use of the Bronzes of Yan at Liulihe during the Early Western Zhou", in Mair, Victor H. (ed.), Contact and Exchange in the Ancient World, Honolulu: University of Hawaiʻi Press, pp. 215–237, ISBN 978-0-824-82884-4
- Wagner, Donald B. (1999), "The Earliest Use of Iron in China", in Young, S. M. M.; Pollard, A. M.; Budd, P.; et al. (eds.), Metals in Antiquity, Oxford: Archaeopress, pp. 1–9, ISBN 978-1-841-71008-2