This article's citation style may be unclear. The references used may be made clearer with a different or consistent style of citation, footnoting, or external linking. (January 2011)

An Ottoman ijazah written in Arabic certifying competence in calligraphy, 1206 AH/1791 AD

Calligraphy (from Greek κάλλος kallos "beauty" + γραφή graphẽ "writing") is a type of visual art. It is often called the art of fancy lettering (Mediavilla 1996: 17). A contemporary definition of calligraphic practice is "the art of giving form to signs in an expressive, harmonious and skillful manner" (Mediavilla 1996: 18). The story of writing is one of aesthetic evolution framed within the technical skills, transmission speed(s) and material limitations of a person, time and place (Diringer 1968: 441). A style of writing is described as a script, hand or alphabet (Fraser and Kwiatkowski 2006; Johnston 1909: Plate 6).

Modern calligraphy ranges from functional hand-lettered inscriptions and designs to fine-art pieces where the abstract expression of the handwritten mark may or may not compromise the legibility of the letters (Mediavilla 1996). Classical calligraphy differs from typography and non-classical hand-lettering, though a calligrapher may create all of these; characters are historically disciplined yet fluid and spontaneous, at the moment of writing (Pott 2006 and 2005; Zapf 2007 and 2006).

Calligraphy continues to flourish in the forms of wedding and event invitations, font design/typography, original hand-lettered logo design, religious art, announcements/graphic design/commissioned calligraphic art, cut stone inscriptions and memorial documents. It is also used for props and moving images for film and television, testimonials, birth and death certificates, maps, and other works involving writing (see for example Letter Arts Review; Propfe 2005; Geddes and Dion 2004). Some of the finest works of modern calligraphy are charters and letters patent issued by monarchs and officers of state in various countries.

Western calligraphy[link]

Modern Western calligraphy

Tools and techniques[link]

Tools

A calligraphic pen head, with parts names.

The principal tools for a calligrapher are the pen, which may be flat-balled or round-nibbed, and the brush (Reaves and Schulte 2006; Child 1985; Lamb 1956). For some decorative purposes, multi-nibbed pens—steel brushes—can be used. However, works have also been made with felt-tip and ballpoint pens, although these works do not employ angled lines. Ink for writing is usually water-based and much less viscous than the oil based inks used in printing. High quality paper, which has good consistency of porosity, will enable cleaner lines,^{[citation needed]} although parchment or vellum is often used, as a knife can be used to erase work on them and a light box is not needed to allow lines to pass through it. In addition, light boxes and templates are used to achieve straight lines without pencil markings detracting from the work. Ruled paper, either for a light box or direct use, is most often ruled every quarter or half inch, although inch spaces are occasionally used, such as with litterea unciales (hence the name), and college ruled paper acts as a guideline often as well.^[1]

Pens may be obtained from various stationery sources - from the traditional "nib" pens dipped in ink, to calligraphy pens that have cartridges built-in, avoiding the need to have to continually dip them into inkwells.

Styles & techniques

Sacred Western calligraphy has some special features, such as the illumination of the first letter of each book or chapter in medieval times. A decorative "carpet page" may precede the literature, filled with ornate, geometrical depictions of bold-hued animals. The Lindisfarne Gospels (715-720 AD) are an early example (Brown 2004).

As with Chinese or Arabian calligraphies, Western calligraphic script had strict rules and shapes. Quality writing had a rhythm and regularity to the letters, with a "geometrical" order of the lines on the page. Each character had, and often still has, a precise stroke order.

Unlike a typeface, irregularity in the characters' size, style and colors adds meaning to the Greek translation "beautiful letters". The content may be completely illegible, but no less meaningful to a viewer with some empathy for the work on view. Many of the themes and variations of today's contemporary Western calligraphy are found in the pages of The Saint John's Bible. A particularly modern example is The Holy Bible, Timothy Botts Illustrated edition (Tyndale House Publishers 2000), with 360 calligraphic images as well as a calligraphy typeface.

Historical developments[link]

Calligraphy in a Latin Bible of AD 1407 on display in Malmesbury Abbey, Wiltshire, England. This bible was hand written in Belgium, by Gerard Brils, for reading aloud in a monastery.

The Georgian calligraphy is centuries-old tradition of an artistic writing of the Georgian language with its three alphabets.

Western calligraphy is recognizable by the use of the Latin script. The Latin alphabet appeared about 600 BC, in Rome, and by the first century^{[clarification needed]} developed into Roman imperial capitals carved on stones, Rustic capitals painted on walls, and Roman cursive for daily use. In the second and third centuries the uncial lettering style developed. As writing withdrew to monasteries, uncial script was found more suitable for copying the Bible and other religious texts. It was the monasteries which preserved calligraphic traditions during the fourth and fifth centuries, when the Roman Empire fell and Europe entered the Dark Ages.^[2]

At the height of the Roman Empire its power reached as far as Great Britain; when the empire fell, its literary influence remained. The Semi-uncial generated the Irish Semi-uncial, the small Anglo-Saxon. Each region seems to have developed its own standards following the main monastery of the region (i.e. Merovingian script, Laon script, Luxeuil script, Visigothic script, Beneventan script), which are mostly cursive and hardly readable.

The rising Carolingian Dynasty Empire encouraged a new standardized script, which was developed by several famous monasteries (including Corbie Abbey and Beauvais) around the eighth century. The script from Saint Martin of Tours was ultimately set as the Imperial standard, named the Carolingian script (or "the Caroline"). From the powerful Carolingian Empire, this standard also became used in neighboring kingdoms.

In the eleventh century, the Caroline evolved into the Gothic script, which was more compact and made it possible to fit more text on a page.^[3] The Gothic calligraphy styles became dominant throughout Europe; and in 1454, when Johannes Gutenberg developed the first printing press in Mainz, Germany, he adopted the Gothic style, making it the first typeface.^[4]

In the 15th century, the rediscovery of old Carolingian texts encouraged the creation of the humanist minuscule or littera antiqua. The 17th century saw the Batarde script from France, and the 18th century saw the English script spread across Europe and world by their books.

The contemporary typefaces used by computers, from simple word processing programs like Microsoft Word or Apple Pages to professional designers' software packages like Adobe InDesign, owe a considerable debt to the past and to a small number of professional typeface designers today (Zapf 2007; Mediavilla 2006; Henning 2002). Bin

Influences[link]

Several other Western styles use the same tools and practices, but differ by the characters set, and by stylistic preferences. For Slavonic lettering, the history of the slavonic and consequently Russian writing systems differs fundamentally from the one of the Latin language. It evolved from the 10th century to today.

Eastern Asian calligraphy[link]

Jiǎgǔwén Jīnwén Dàzhuàn Xiǎozhuàn Lìshū Cǎoshū Xíngshū Kǎishū (trad) Kǎishū (simp) Source

Chinese calligraphy written by Song Dynasty (A.D. 1051-1108) poet Mi Fu. The style Xinshu display there is specific by its fast speed and low pressure of the ink-brush on the paper. The calligrapher may play with speed, pressure, stroke order to create visual effects which may be in accordance with the emotions within the text, such is in the most revered Preface to the Orchid Pavilion by Wang Xizhi.^[5]

Names, tools and techniques[link]

Names

The local name for calligraphy is Shūfǎ 書法 in China, literally "The way/method/law of writing";^[6] Shodō 書道 in Japan, literally "The way/principle of writing"; and Seoye (서예) 書藝 in Korea, literally "The art of writing". The calligraphy of East Asian characters is an important and appreciated aspect of East Asian culture.

Tools

Traditional East Asian writing uses the Four Treasures of the Study (T: 文房四寶 / S: 文房四宝) : the ink brushes to write Chinese characters, Chinese ink, paper, and inkstone, known as the Four Friends of the Study (HG: 문방사우 / HJ: 文房四友) in Korea. In addition to these four tools, desk pads and paperweights are also used by calligraphers.

Technique

The shape, size, stretch and hair type of the ink brush, the color, color density and water density of the ink, as well as the paper's water absorption speed and surface texture are the main physical parameters influencing the final result. The calligrapher also influences the result by the quantity of ink/water he lets the brush take, then by the pressure, inclination, and direction he gives to the brush, producing thinner or bolder strokes, and smooth or toothed borders. Eventually, the speed, accelerations, decelerations of the writer's moves, turns, and crochets, and the stroke order give the "spirit" to the characters, by influencing greatly their final shapes.

Historical evolution[link]

A Vietnamese calligraphist writing in hán tự in preparation for Tết, at the Temple of Literature, Hanoi (2011)

Ancient China

In ancient China, the oldest Chinese characters existing are Jiǎgǔwén characters carved on ox scapula and tortoise plastrons,because the dominators in Shang Dynasty carved pits on such animals's bones and then baked them to gain auspice of military affairs, agricultural harvest,or even procreating and weather,etc. During the divination ceremony, after the cracks were made, the characters were written with a brush on the shell or bone to be later carved.(Keightley, 1978). With the development of Jīnwén (Bronzeware script) and Dàzhuàn (Large Seal Script) "cursive" signs continued. Moreover, each archaic kingdom of current China had its own set of characters.

Imperial China

In Imperial China, the graphs on old steles — some dating from 200 BC, and in Xiaozhuan style — are still accessible.

About 220 BC, the emperor Qin Shi Huang, the first to conquer the entire Chinese basin, imposed several reforms, among them Li Si's character unification, which created a set of 3300 standardized Xiǎozhuàn characters.^[7] Despite the fact that the main writing implement of the time was already the brush, few papers survive from this period, and the main examples of this style are on steles.

The Lìshū style (clerical script) which is more regularized, and in some ways similar to modern text, have been also authorised under Qin Shi Huangdi.^[8]

Kǎishū style (traditional regular script) — still in use today — and attributed to Wang Xizhi (王羲之, 303-361) and his followers, is even more regularized.^[8] Its spread was encouraged by Emperor Mingzong of Later Tang (926-933), who ordered the printing of the classics using new wooden blocks in Kaishu. Printing technologies here allowed a shape stabilization. The Kaishu shape of characters 1000 years ago was mostly similar to that at the end of Imperial China.^[8] But small changes have be made, for example in the shape of 广 which is not absolutely the same in the Kangxi Dictionary of 1716 as in modern books. The Kangxi and current shapes have tiny differences, while stroke order is still the same, according to old style.^[9]

Styles which did not survive include Bāfēnshū, a mix made of Xiaozhuan style at 80%, and Lishu at 20%.^[8] Some Variant Chinese characters were unorthodox or locally used for centuries. They were generally understood but always rejected in official texts. Some of these unorthodox variants, in addition to some newly created characters, compose the Simplified Chinese character set.

Cursive styles and hand-written styles

Cursive styles such as Xíngshū (semi-cursive or running script) and Cǎoshū (cursive or grass script) are less constrained and faster, where more movements made by the writing implement are visible. These styles' stroke orders vary more, sometimes creating radically different forms. They are descended from Clerical script, in the same time as Regular script (Han Dynasty), but Xíngshū and Cǎoshū were use for personal notes only, and were never used as standard. Caoshu style was highly appreciated in Emperor Wu of Han reign (140-87).^[8]

Printed and computer styles

Examples of modern printed styles are Song from the Song Dynasty's printing press, and sans-serif. These are not considered traditional styles, and are normally not written.

Influences[link]

Japanese calligraphy, the word "peace" and the signature of the Meiji period calligrapher Ōura Kanetake, 1910

Other calligraphies

Japanese and Korean people developed specific sensibilities and styles of calligraphies. By example, Japanese calligraphy go out of the set of CJK strokes to also include local alphabets such as hiragana and katakana, with specific problematics such as new curves and moves. In the case of Korean calligraphy, the Hangeul and the existence of the circle required the creation of a new technique which usually confuses Chinese calligraphers. The existence of temporary calligraphy is also to notice, which is a practice of water-only calligraphy on the floor which, indeed, dry out within minutes. This practice is especially appreciated by the new generation of retired Chinese in public parks of China. These will often open studio-shops in tourist towns offering traditional Chinese calligraphy to tourists. Other than writing the clients name, they also sell fine brushes as souvenirs and lime stone carved stamps.

Mongolian calligraphy is also influenced by Chinese calligraphy, from tools to style.

Other arts

Calligraphy has influenced ink and wash painting, which is accomplished using similar tools and techniques. Calligraphy has influenced most major art styles in East Asia, including Ink and wash painting, a style of Chinese, Korean, Japanese painting, and Vietnamese painting based entirely on calligraphy.

South Asian Calligraphy[link]

Indian calligraphy[link]

An illustrated manuscript of the Mahabharata with calligraphy

On the subject of Indian calligraphy, Anderson 2008 writes:

A Calligraphic design in Oriya script

Aśoka's edicts (c. 265–238 BC) were committed to stone. These inscriptions are stiff and angular in form. Following the Aśoka style of Indic writing, two new calligraphic types appear: Kharoṣṭī and Brāhmī. Kharoṣṭī was used in the northwestern regions of India from the 3rd century BC to the 4th century of the Christian Era, and it was used in Central Asia until the 8th century.

In many parts of ancient India, the inscriptions were carried out in smoke-treated palm leaves. This tradition dates back to over two thousand years.^[10] Even after the Indian languages were put on paper in the 13th century, palm leaves where considered a preferred medium of writing owing to its longevity (nearly 400 years) compared to paper. Both sides of the leaves were used for writing. Long rectangular strips were gathered on top of one another, holes were drilled through all the leaves, and the book was held together by string. Books of this manufacture were common to Southeast Asia. The palm leaf was an excellent surface for penwriting, making possible the delicate lettering used in many of the scripts of southern Asia.

Burnt clay and Copper were a favoured material for Indic inscriptions^{[citation needed]}. In the north of India, birch bark was used as a writing surface as early as the 2nd century AD^{[citation needed]}.

Nepalese calligraphy[link]

Nepalese calligraphy has a huge impact on Mahayana and Vajrayana Buddhism. Ranjana script is the primary form of this calligraphy. The script itself and its derivatives (like Lantsa, Phagpa, Kutila) are used in Nepal, Tibet, Bhutan, Leh, Mongolia, coastal China, Japan and Korea to write "Om mane pame om" and other sacred Buddhist texts, mainly those derived from Sanskrit and Pali.

Tibetan calligraphy[link]

A Bön text

Calligraphy is central in Tibetan culture. The script is derived from Indic scripts. The nobles of Tibet, such as the High Lamas and inhabitants of the Potala Palace, were usually capable calligraphers. Tibet has been a center of Buddhism for several centuries, and that religion places a great deal of significance on written word. This does not provide for a large body of secular pieces, although they do exist (but are usually related in some way to Tibetan Buddhism). Almost all high religious writing involved calligraphy, including letters sent by the Dalai Lama and other religious and secular authority. Calligraphy is particularly evident on their prayer wheels, although this calligraphy was forged rather than scribed, much like Arab and Roman calligraphy is often found on buildings. Although originally done with a reed, Tibetan calligraphers now use chisel tipped pens and markers as well.

Islamic calligraphy[link]

Islamic calligraphy[link]

A page of a 12th century Qur'an written in the Andalusi script

Islamic calligraphy (calligraphy in Arabic is Khatt ul-Yad خط اليد) has evolved alongside the religion of Islam and the Arabic language. As it is based on Arabic letters, some call it "Arabic calligraphy". However the term "Islamic calligraphy" is a more appropriate term as it comprises all works of calligraphy by the Muslim calligraphers from Morocco to China.

Islamic calligraphy is associated with geometric Islamic art (arabesque) on the walls and ceilings of mosques as well as on the page. Contemporary artists in the Islamic world draw on the heritage of calligraphy to use calligraphic inscriptions or abstractions.

Instead of recalling something related to the spoken word, calligraphy for Muslims is a visible expression of the highest art of all, the art of the spiritual world. Calligraphy has arguably become the most venerated form of Islamic art because it provides a link between the languages of the Muslims with the religion of Islam. The holy book of Islam, al-Qur'an, has played an important role in the development and evolution of the Arabic language, and by extension, calligraphy in the Arabic alphabet. Proverbs and passages from the Qur'an are still sources for Islamic calligraphy.

It is generally accepted that Islamic calligraphy excelled during the Ottoman era. Turkish calligraphers still present the most refined and creative works. Istanbul is an open exhibition hall for all kinds and varieties of calligraphy, from inscriptions in mosques to fountains, schools, houses, etc.

Persian calligraphy[link]

Example showing Nastaliq's proportional rules

Shikasta Nastaʿlīq

Persian calligraphy is the calligraphy of Persian writing system. The history of calligraphy in Persia dates back to the pre-Islam era. In Zoroastrianism beautiful and clear writings were always praised.

History and evolution

It is believed that ancient Persian script was invented by about 600-500 BC to provide monument inscriptions for the Achaemenid kings. These scripts consisted of horizontal, vertical, and diagonal nail-shape letters and that is the reason in Persian it is called "Script of Nails/Cuneiform Script" (Khat-e-Mikhi). Centuries later, other scripts such as "Pahlavi" and "Avestan" scripts were used in ancient Persia.

After the Arab conquest in the 7th century, Persians adapted the Arabic alphabet to fit the Persian language and developed a contemporary Persian alphabet. The Arabic alphabet has 28 characters to which Iranians added another four letters for it to fit the sounds and letters of the Persian language that do not exist in Arabic.

Contemporary scripts

"Nasta'liq" is the most popular contemporary style among classical Persian calligraphy scripts and Persian calligraphers call it "Bride of the Calligraphy Scripts". This calligraphy style has been based on such a strong structure that it has changed very little since. Mir Ali Tabrizi had found the optimum composition of the letters and graphical rules so it has just been fine-tuned during the past seven centuries. It has very strict rules for graphical shape of the letters and for combination of the letters, words, and composition of the whole calligraphy piece.

Other isolated calligraphies[link]

Mayan Glyphs[link]

This section requires expansion.

Mayan calligraphy was expressed via Mayan hieroglyphs; modern Mayan calligraphy is mainly used on seals and monuments in the Yucatán Peninsula in Mexico. Mayan hieroglyphs are rarely used in government offices, however in Campeche, Yucatán and Quintana Roo, Mayan calligraphy is written in Latin letters. Some commercial companies in Southern Mexico use Mayan hieroglyphs as symbols of their business. Some community associations and modern Mayan brotherhoods use Mayan hieroglyphs as symbols of their groups.

Most of the archaeological sites in Mexico such as Chichen Itza, Labna, Uxmal, Edzna, Calakmul, etc. have glyphs in their structures. Stone carved monuments also known as stele are a common source of ancient Mayan calligraphy.

Graffiti[link]

Graffiti shares attributes with Calligraphy by being an expressive writing style.

Although graffiti is often seen by society as destruction and vandalism, over the decades it has emerged as a passionate artform. Graffiti today shows a myriad of styles, cultures, and identities that are truly universal; an example of this universality is Islamic graffiti, which can be found all over the world. Born in the street, graffiti is a writing style which absorbs influences from a wide variety of writing resources; a few examples of this crossover are: calligraphy and graffiti sharing similar attributes, tools and techniques, cultures and communities. Graffiti artists, like calligraphers, do practice their art on paper, such as in a graffiti artist's black book.

By itself graffiti is often an illegal and unappreciated art form, though some artists such as Keith Haring and Jean Michel Basquiat have managed art world success.

See also[link]

People and groups

• Ellesmere Chaucer
• Marc Drogin - Author of : «Medieval Calligraphy: Its History and Technique», and «Calligraphy of the Middle Ages and How to Do It»Tools
• Ink
• International Association of Master Penmen, Engrossers and Teachers of Handwriting
• List of calligraphers
• Paper
• Pen
• Stylus

Others

• Asemic writing
• Calligram
• Chirography
• Codex Seraphinianus
• Concrete poetry
• List of typographic features
• Micrography
• Penmanship
• Punchcutting
• Typographic Emphasis
• Typographic units
• Typography
• Voynich manuscript

Notes[link]

References[link]

Asemic Writing & Abstract calligraphy

See respective articles.

• Anderson, D. M. (2008). Indic calligraphy. Encyclopædia Britannica 2008 .

• Brown, M.P. (2004) Painted Labyrinth: The World of the Lindisfarne Gospel. Revised Ed. British Library.
• Child, H. ed. (1985) The Calligrapher's Handbook. Taplinger Publishing Co.
• Diringer, D. (1968) The Alphabet: A Key to the History of Mankind 3rd Ed. Volume 1 Hutchinson & Co. London
• Fraser, M., & Kwiatowski, W. (2006) Ink and Gold: Islamic Calligraphy. Sam Fogg Ltd. London
• Geddes, A., & Dion, C. (2004) Miracle: a celebration of new life. Photogenique Publishers Auckland.
• Henning, W.E. (2002) An elegant hand : the golden age of American penmanship and calligraphy ed. Melzer, P. Oak Knoll Press New Castle, Delaware
• Johnston, E. (1909) Manuscript & Inscription Letters: For schools and classes and for the use of craftsmen, plate 6. San Vito Press & Double Elephant Press 10th Impression
• Lamb, C.M. ed. (1956) Calligrapher's Handbook. Pentalic 1976 ed.
• Letter Arts Review
• Mediavilla, Claude (2006) Histoire de la Calligraphie Française. Albin Michel, France.
• Mediavilla, C. (1996) Calligraphy. Scirpus Publications
• Pott, G. (2006) Kalligrafie: Intensiv Training Verlag Hermann Schmidt Mainz
• Pott, G. (2005) Kalligrafie:Erste Hilfe und Schrift-Training mit Muster-Alphabeten Verlag Hermann Schmidt Mainz
• Propfe, J. (2005) SchreibKunstRaume: Kalligraphie im Raum Verlag George D.W. Callwey GmbH & Co.K.G. Munich
• Reaves, M., & Schulte, E. (2006) Brush Lettering: An instructional manual in Western brush calligraphy, Revised Edition, Design Books New York.
• Schimmel, Annemarie. (1984) Calligraphy and Islamic Culture. New York Univ. Press. New York.
• Zapf, H. (2007) Alphabet Stories: A Chronicle of technical developments, Cary Graphic Arts Press, Rochester, New York
• Zapf, H. (2006) The world of Alphabets: A kaleidoscope of drawings and letterforms, CD-ROM
• Marns, F.A (2002) Various, copperplate and form, London

External links[link]

Wikimedia Commons has media related to: Calligraphy Look up calligraphy in Wiktionary, the free dictionary.

• Calligraphy at the Open Directory Project

v t e Typography terminology Page Column Canons of page construction Margin Page numbering Pagination Pull quote Recto and verso Paragraph Alignment Justification Leading River Sentence spacing Widows and orphans Character Typeface anatomy Counter Diacritics Dingbat Glyph Initial Kerning Letter-spacing Ligature Subscript and superscript Swash Text figures Capitalization Letter case Small caps CamelCase Petite caps All caps Vertical aspects Ascender Descender Baseline Cap height Median Overshoot x-height Classifications Roman type Antiqua (Old Style) Transitional Didone (Modern) Serif Slab serif Sans-serif Script Blackletter type Textualis Rotunda Schwabacher Fraktur Gaelic type Angular Uncial Punctuation Dashes Hanging punctuation Hyphenation Quotation mark Prime mark Typesetting Calligraphy ETAOIN SHRDLU Font Computer font Font catalog Letterpress Lorem ipsum Movable type Pangram Phototypesetting Punchcutting Type design Typeface Type foundry Microtypography Typographic units Point Pica Cicero Em En Figure space Thin space Paren space Agate Measure Digital typography Font formats Typesetting software Character encoding Rasterization Hinting

v t e Decorative arts, handicrafts, arts and crafts Textile Banner-making Canvas work Cross-stitch Crocheting Curve stitching Embroidery Felting Friendship bracelet Knitting Lace-making Lucet Macrame Millinery Needlepoint Needlework Patchwork Quilting Ribbon embroidery Rug hooking Rug making Sewing Shoemaking Spinning (textiles) String art Tapestry Tatting Tie-dye Weaving Paper Bookbinding Calligraphy Cardmaking Card Modelling Collage Decoupage Embossing Iris folding Marbling Origami Kirigami Paper toys Papercraft Papier-mâché Scrapbooking Stamping Wallpaper Wood Cabinet making Carpentry Chip carving Ébéniste Fretwork Intarsia Marquetry Wood burning Wood carving Woodturning Ceramic Azulejo Bone china Cameo glass Earthenware Glassware Porcelain Pottery Stained glass Stoneware Terracotta Metal Jewellery Silversmithing Other Assemblage Beadwork Bone carving Doll making Dollhouse Egg decorating Engraved gems Hardstone carving Lathart Lapidary Leatherworking Miniatures Micromosaic Mosaic Pietra dura Pressed flower craft Scrimshaw Straw marquetry, Wall decals

Zhuge Liang
Chancellor of Shu Han
Born	181 Yangdu, Langya Commandery (present-day Yinan County, Shandong)
Died	234 (aged 53) Wuzhang Plains, Shaanxi
Names
Simplified Chinese	诸葛亮
Traditional Chinese	諸葛亮
Pinyin	Zhūgě Liàng
Wade-Giles	Chu-ko Liang
Style name	Kongming (孔明)
Posthumous name	Marquis of Zhongwu (忠武侯)
Other names	Wolong (臥龍) Crouching Dragon Fulong (伏龍) Sleeping Dragon

Zhuge Liang (181–234)^[1] was a chancellor of the state of Shu Han during the Three Kingdoms period of Chinese history. He is often recognized as the greatest and most accomplished strategist of his era.^[2]

Often depicted wearing a robe and holding a hand fan made of crane feathers,^[3] Zhuge Liang was not only an important military strategist and statesman; he was also an accomplished scholar and inventor. His reputation as an intelligent and learned scholar grew even while he was living in relative seclusion, earning him the nickname "Wolong" (臥龍; literally: "Crouching Dragon").

Zhuge is an uncommon two-character compound family name. His name – even his surname alone – has become synonymous with intelligence and strategy in Chinese culture.

Early life[link]

Zhuge Liang was born in Yangdu, Langya Commandery (present-day Yinan County, Shandong). He was orphaned at a premature age, and was raised by his uncle, Zhuge Xuan.^[4] He followed his uncle to live in Jing Province under Liu Biao later. After his uncle died, Zhuge Liang and his brothers settled in Wolonggang (in present-day Henan)^[5][6][7][8] for the next ten years or so, leading simple lives – farming by day and studying at night. Zhuge Liang's two older sisters married members of influential clans with strong connections in the region.

The Temple of the Marquis of Wu in Chengdu, a temple worshipping Zhuge Liang.

Zhuge Liang enjoyed reciting Liangfu Yin (梁父吟), a folk song popular in Shandong, his birthplace. He also liked to compare himself to Guan Zhong and Yue Yi, two famous historical figures. He developed close friendships with members of the local literati, such as Xu Shu, Cui Zhouping, Meng Jian and Shi Tao. Zhuge Liang also maintained close relations with other well known intellectuals, such as Sima Hui, Pang Degong and Huang Chengyan. Huang Chengyan once told Zhuge Liang, "I heard that you're seeking a spouse. I've an ugly daughter with a yellow face and dark complexion, but her talent matches yours."^[9] Zhuge Liang agreed and married Huang Chengyan's daughter.

Service under Liu Bei[link]

At that time, Liu Bei resided at Xinye while he was taking shelter under Jing Province's governor, Liu Biao. Liu Bei visited Sima Hui, who told him, "Confucian academics and common scholars, how much do they know about current affairs? Those who analyze current affairs well are elites. Crouching Dragon and Young Phoenix are the only ones in this region."^[10] Xu Shu later recommended Zhuge Liang to Liu Bei again, and Liu wanted to ask Xu to invite Zhuge to meet him. However, Xu Shu replied, "You must visit this man in person. He cannot be invited to meet you."^[11] Liu Bei succeeded in recruiting Zhuge Liang in 207 after paying three personal visits.^[2][I] Zhuge Liang presented the Longzhong Plan to Liu Bei and left his residence to follow Liu. Afterwards, Liu Bei became very close to Zhuge Liang and often had discussions with him. Guan Yu and Zhang Fei were not pleased and complained. Liu Bei explained, "Now that I've Kongming (Zhuge Liang's style name), it's just like a fish getting into water. I hope you'll stop making unpleasant remarks."^[12] Guan Yu and Zhang Fei then stopped complaining.

As a lobbyist[link]

In 208, Liu Biao died and was succeeded by his younger son, Liu Cong, who surrendered Jing Province to Cao Cao. When Liu Bei heard of Liu Cong's surrender, he led his followers (both troops and civilians) on an exodus southward to Xiakou, engaging Cao Cao's forces in a brief skirmish at the Battle of Changban along the way. While in Xiakou, Liu Bei sent Zhuge Liang to follow Lu Su to Jiangdong to discuss the formation of an alliance between him and Sun Quan.

Zhuge Liang met Sun Quan in Chaisang and proposed two solutions to Sun, "If you can use the forces of Wuyue to resist the Middle Kingdom, why not break ties (with Cao Cao) in advance? If you cannot oppose, why not demobilize the troops, discard your armour and surrender to the north?"^[13] After Sun Quan's viceroy, Zhou Yu, analyzed the situation and pointed out weaknesses in Cao Cao's army, Sun finally agreed to ally with Liu Bei in resisting Cao. Zhuge Liang returned to Liu Bei's camp with Sun Quan's envoy, Lu Su, to make preparation for the upcoming war.

As a logistics officer[link]

In late 208, the allied armies of Liu Bei and Sun Quan scored a decisive victory over Cao Cao's forces at the Battle of Red Cliffs. Cao Cao retreated to Ye, while Liu Bei proceeded to conquer territories in Jiangnan, covering most of southern Jing Province. Zhuge Liang was appointed "Military Advisor General of the Household" (軍師中郎將). He was put in charge of governing Lingling (present day Yongzhou, Hunan), Guiyang and Changsha commanderies and collecting taxes to fund the military.

In 211, Liu Zhang, governor of Yi Province (covering present-day Sichuan basin), requested aid from Liu Bei in attacking Zhang Lu of Hanzhong. Liu Bei left Zhuge Liang, Guan Yu, Zhang Fei and others in charge of Jing Province while he led an army into Sichuan. Liu Bei promptly agreed to Liu Zhang's proposal, but secretly planned to take over Liu Zhang's land. The following year, Liu Zhang discovered Liu Bei's intention, and the two turned hostile and waged war on each other. Zhuge Liang, Zhang Fei and Zhao Yun led separate forces to reinforce Liu Bei in the attack on Liu Zhang's capital city, Chengdu, while Guan Yu stayed behind to guard Jing Province. In 214, Liu Zhang surrendered and Liu Bei took control of Yi Province.

Liu Bei appointed Zhuge Liang "Military Advisor General" (軍師將軍) and let him administer affairs of his personal office (office of the General of the Left (左將軍)). Whenever Liu Bei embarked on military campaigns, Zhuge Liang remained to defend Chengdu and ensure a steady flow of supply of troops and provisions. In 221, in response to Cao Pi's usurping of Emperor Xian's throne, Liu Bei's subordinates advised him to declare himself emperor. After initially refusing, Liu Bei was eventually persuaded by Zhuge Liang to do so and became ruler of Shu Han. Liu Bei named Zhuge Liang his chancellor and put him in charge of the imperial agency where Zhuge assumed the functions of Imperial Secretariat. Zhuge Liang was appointed "Director of Retainers" (司隸校尉) after Zhang Fei's death.

Service under Liu Shan[link]

In the spring of 222, Liu Bei retreated to Yong'an (present-day Fengjie County, Chongqing) after his defeat at the Battle of Xiaoting and became seriously ill. He summoned Zhuge Liang from Chengdu and said to him, "You're ten times more talented than Cao Pi, capable of both securing the country and accomplishing our great mission. If my son can be assisted, then assist him. If he proves incompetent, then you may take over the throne."^[14] Zhuge Liang replied tearfully, "I'll do my utmost and serve with unwavering loyalty until death."^[15] Liu Bei then ordered his son, Liu Shan, to administer state affairs together with Zhuge Liang and regard Zhuge as his father.

As a regent[link]

After Liu Bei's death, Liu Shan ascended to the throne of Shu Han. He granted Zhuge Liang the title of "Marquis of Wu" (武鄉侯) and created an office for him. Not long later, Zhuge Liang was appointed governor of Yi Province and put in charge of all state affairs. At the same time, the commanderies in Nanzhong rebelled against Shu, but Zhuge Liang did not send troops to suppress the revolt as Liu Bei's death was still recent. He sent Deng Zhi and Chen Zhen to make peace with Eastern Wu and re-entered an alliance with Wu. Zhuge Liang would consistently send envoys to Wu to improve diplomatic relations between the two states.

Southern Campaign[link]

During his reign as regent, Zhuge Liang set Shu's objective as the restoration of the Han Dynasty, which from Shu's point of view, had been usurped by Cao Wei. He felt that in order to attack Wei, a complete unification of Shu was first needed.^[16] Zhuge Liang was worried that the local clans would work with the Nanman tribes in Nanzhong to stage a revolution. Fearing the possibility that the peasants might rebel and press into areas surrounding the capital city of Chengdu while he was attacking Wei in the north, Zhuge Liang decided to pacify the southern tribes first.

In the spring of 225, regional clans including Yong, Gao, Zhu, and Meng had taken control of some cities in the south, so Zhuge Liang led an expedition force to Nanzhong. Ma Su proposed that they should attempt to win the hearts of the Nanman and rally their support instead of using military force to subdue them. Zhuge Liang heeded Ma Su's advice and defeated the rebel leader, Meng Huo, on seven different occasions, as it was claimed in later histories like the Chronicles of Huayang. He released Meng Huo each time in order to achieve Meng's genuine surrender.^[17] The story about Meng Huo's seven captures is recently questioned by many modern academics, including historians like Miao Yue, Tan Liangxiao, and Zhang Hualan.

Realizing he had no chance to win, Meng Huo pledged allegiance to Shu, and was appointed by Zhuge Liang as governor of the region to keep the populace content and secure the southern Shu border. This would ensure that the future Northern Expeditions would proceed without internal disruptions.^[16] Rich and abundant resources acquired from Nanzhong were used to fund Shu's military and the state became more prosperous.

Northern Expeditions and death[link]

A Qing Dynasty illustration of Sima Yi fleeing from Zhuge Liang.

After pacifying the Nanman, Zhuge Liang ordered the Shu military to make preparations for a large scale offensive on the rival state of Wei. In 227, while in Hanzhong, he wrote a memorial, titled Chu Shi Biao, to Liu Shan, stating his rationale for the campaign and giving advice to the emperor on good governance. From 228 until his death in 234, Zhuge Liang launched a total of five Northern Expeditions against Wei, all except one of which failed. The only permanent gains by Shu were the conquests of Wudu and Yinping prefectures, as well as the relocation of Wei citizens to Shu on occasion.^[18] However, Zhuge Liang's army never suffered casualties over 5% of the total forces, and the resources put into military were affordable (assuming Shu's zenith at 200,000 military strength.)

During the first Northern Expedition, Zhuge Liang persuaded Jiang Wei, a young Wei military officer, to surrender and defect to his side.^[18] Jiang Wei became a prominent general of Shu later and inherited Zhuge Liang's ideals. In late 234, Zhuge Liang and Sima Yi (the Wei commander) reached a stalemate at the Battle of Wuzhang Plains. Zhuge Liang fell seriously ill and eventually died in camp at the age of 54. Before his death, Zhuge Liang recommended Jiang Wan and Fei Yi to succeed him as regent of Shu.^[19] He was buried on Mount Dingjun according to his dying wish and posthumously granted the title of "Loyal and Martial Marquis" (忠武侯) by Liu Shan.

Family[link]

Sculpture of Zhuge Liang in the Temple of Marquis of Wu in Chengdu

The following list contains family members of Zhuge Liang:

• Ancestor: Zhuge Feng (諸葛豐), served as Director of Retainers during the reign of Emperor Yuan of Han

• Father: Zhuge Gui (諸葛珪), served as Assistant in Mount Tai Commandery during the late Han Dynasty

• Uncle: Zhuge Xuan (諸葛玄), served as Administrator of Yuzhang, joined Liu Biao later. Raised Zhuge Liang and Zhuge Jun.

• Siblings:
  • Zhuge Jin, older brother, served Wu
  • Zhuge Jun (諸葛均), younger brother, served Shu
  • Older sister, unknown name, married Pang Shanmin (Pang Tong's older cousin)
  • Older sister, unknown name, married a member of the Xiangyang Kuai clan (headed by Kuai Liang and Kuai Yue)

• Cousins:
  • Zhuge Dan, served Wei, participated in the Three Rebellions in Shouchun, killed after his defeat

• Spouse: Lady Huang, daughter of Huang Chengyan.^[20] Commonly known as Huang Yueying or Huang Shou (黃綬) in folk tales.

• Sons:
  • Zhuge Zhan, served Shu, killed in action during the Conquest of Shu by Wei
  • Zhuge Huai (諸葛懷), lived as a commoner during the Jin Dynasty

• Adopted children:
  • Zhuge Qiao, son of Zhuge Jin, adopted by Zhuge Liang, served Shu, died at a young age

• Grandsons:
  • Zhuge Pan (諸葛攀), son of Zhuge Qiao, returned to Eastern Wu to continue the Zhuge family line there after Zhuge Ke's death
  • Zhuge Shang, oldest son of Zhuge Zhan, killed in action with his father during the Conquest of Shu by Wei
  • Zhuge Jing (諸葛京), second son of Zhuge Zhan, moved to Hedong in 264 with Zhuge Pan's son Zhuge Xian (諸葛顯), served the Jin Dynasty
  • Zhuge Zhi (諸葛質), youngest son of Zhuge Zhan

• Descendants:
  • Marie Zhuge Ziqi (諸葛梓岐), Hong Kong based Canadian model, claims to be a descendant of Zhuge Liang.^[21][22] Her ancestry however, has been challenged before.^[23]

Legacy[link]

Inventions[link]

A repeating crossbow

Zhuge Liang was believed to be the inventor of mantou, the landmine and a mysterious but efficient automatic transportation device (initially used for grain) referred to as the "wooden ox and flowing horse" (木牛流馬), which is sometimes identified with the wheelbarrow.

Although he is often credited with the invention of the repeating crossbow that is named after him and called "Zhuge Crossbow", this type of semi-automatic crossbow is an improved version of a model that first appeared during the Warring States Period (though there is debate whether the original Warring States Period bow was semi-automatic, or rather shot multiple bolts at once). Nevertheless, Zhuge Liang's version could shoot farther and faster.

Zhuge Liang is also credited with constructing the mysterious Stone Sentinel Maze, an array of stone piles that is said to produce supernatural phenomenon, located near Baidicheng.^[24]

An early type of hot air balloon used for military signalling, known as the Kongming lantern, is also named after him.^[25] It was said to be invented by Zhuge Liang when he was trapped by Sima Yi in Pingyang. Friendly forces nearby saw the message on the lantern paper covering and came to Zhuge Liang's aid. Another belief is that the lantern resembled Zhuge Liang's headdress, so it was named after him.

Literary works[link]

Some books popularly attributed to Zhuge Liang can be found today. For example, the Thirty-Six Stratagems, and Mastering the Art of War (not to be confused with Sun Tzu's The Art of War) are two of Zhuge Liang's works that are generally available. Supposedly, his mastery of infantry and cavalry formation tactics, based on the Taoist classic I Ching, were unrivalled. His memorial Chu Shi Biao, written prior to the Northern Expeditions, provided a salutary reflection of his unwavering loyalty to the state of Shu. The memorial moved readers to tears.

Zhuge Liang is also the subject of many Chinese literary works. A poem by Du Fu, a prolific Tang Dynasty poet, was written in memory of Zhuge Liang whose legacy of unwavering dedication seems to have been forgotten in Du Fu's generation (judging by the description of Zhuge Liang' unkept temple). Some historians believe that Du Fu had compared himself with Zhuge Liang in the poem.^{[citation needed]} The full text is:

In fiction[link]

The wisdom and achievements of Zhuge Liang were popularized by the historical novel Romance of the Three Kingdoms, written by Luo Guanzhong during the Ming Dynasty. The novel is based on historical sources, including Chen Shou's Records of the Three Kingdoms. Other major influences include Liu Yiqing's A New Account of the Tales of the World, and Sanguozhi Pinghua, a chronological collection of 80 sketches starting with the Oath of the Peach Garden and ending with Zhuge Liang's death.

Some fictitious accounts involving Zhuge Liang from Romance of the Three Kingdoms include:

Borrowing of arrows with straw boats[link]

Prior to the Battle of Red Cliffs, Zhuge Liang visited Sun Quan's camp to assist Zhou Yu. Zhou Yu was jealous of Zhuge Liang's talent and felt that Zhuge would become a threat to his lord in future. He assigned Zhuge Liang the task of making 100,000 arrows in ten days or face execution for failure in duties under military law. Zhuge Liang promised that he could complete the mission in three days. With help from Lu Su, Zhuge Liang prepared 20 large boats, each manned by a few soldiers and filled with human-like figures made of straw and hay.

At dawn, when there was a great fog, Zhuge Liang deployed the boats and they sailed towards Cao Cao's camp across the river. He ordered the troops to beat war drums loudly and shout orders to imitate the noise of an attack. Upon hearing the noise, Cao Cao's troops rushed out to engage the enemy, but they were unsure of the enemy's strength, because their vision was obscured by the fog. They fired volleys of arrows towards the sound of the drums and the arrows became stuck in the straw figures. In the meantime, Zhuge Liang was enjoying wine with Lu Su inside the cabin and they returned to camp when the fog cleared. Zhuge Liang acquired more than 100,000 arrows with his plan and Zhou Yu had no choice but to let him off.

Praying for the eastern wind[link]

Before the Battle of Red Cliffs, when all preparations for the fire attack on Cao Cao's fleet had been made, Zhou Yu suddenly realized that the wind was not blowing to their advantage, because the eastern wind was required to enhance the fire attack. He collapsed and became ill. Zhuge Liang visited him and prescribed a "cure" for him, by offering to pray for the eastern wind. Days later, the eastern wind started blowing, much to everyone's surprise. Zhou Yu was pleased, but became worried because he thought Zhuge Liang possessed magical powers and would become a greater threat to his lord. He sent men to kill Zhuge Liang at the altar, but Zhuge anticipated his move and had already escaped under Zhao Yun's protection.^[26]

Stone Sentinel Maze[link]

In chapter 84, Liu Bei was defeated by Eastern Wu's Lu Xun at the Battle of Xiaoting and he fled towards Baidicheng with Lu Xun hot on pursuit. When Lu Xun arrived at Yufu Shore by the Yangtze River near Baidicheng, he felt a strong enemy presence and cautioned his troops of a possible ambush. He sent men to scout ahead, who reported that the area was deserted except for some scattered piles of rocks. Bewildered, Lu Xun asked a local, who told him that qi started emerging from the area after Zhuge Liang arranged the rocks there when he first entered Sichuan.

Lu Xun personally inspected the area and believed that the "maze" was only a petty display of deception, so he led a few men inside. Just as he was about to leave, a strong gust of wind blew. Dust storms overshadowed the sky and the rocks seemed like swords, mountainous piles of dirt emerged while the river waves sounded like an attacking army. Lu Xun exclaimed, "I have fallen into Zhuge Liang's trap!", and attempted to escape from the maze but to no avail.

Suddenly, Lu Xun saw an old man, who offered him assistance in exiting the labyrinth. Lu Xun followed him and got out of the maze unharmed. The old man identified himself as Huang Chengyan, Zhuge Liang's father-in-law. He explained to Lu Xun that the maze was constructed based on the ba gua concept. Huang Chengyan also told Lu Xun that Zhuge Liang had predicted that a Wu general would chance upon the maze when he first built it, and had asked him not to lead the general out when he fell into the trap. Lu Xun dismounted and thanked Huang Chengyan. When he returned to camp, he exclaimed that he was inferior to Zhuge Liang in terms of intelligence.

Empty Fort Strategy[link]

During the first Northern Expedition, Zhuge Liang's efforts to conquer Chang'an were undermined by the Shu defeat at the Battle of Jieting. With the loss of Jieting, Zhuge Liang's current location, Xicheng, was in peril of being attacked by the Wei army. In the face of imminent danger, with his main force deployed elsewhere and only a small group of soldiers in the city, Zhuge Liang came up with a ploy to hold off the approaching enemy.

Zhuge Liang ordered all the city gates to be opened and instructed soldiers disguised as civilians to sweep the roads while he sat on the viewing platform above the gates with two boys flanking him. He put on a calm and composed image by playing his guqin. When Sima Yi arrived with the Wei army, he was surprised by the scene before him and ordered a retreat after suspecting that there was an ambush inside the city. Zhuge Liang later explained that his strategy was a risky one. It worked because Zhuge Liang had a reputation for being a careful military tactician who hardly took risks, so Sima Yi came to the conclusion that there was an ambush upon seeing Zhuge's relaxed composure.

Events before his death[link]

When Zhuge Liang fell critically ill during the Battle of Wuzhang Plains, he attempted to extend his lifespan by 12 years through a ritual. However, he failed when the ritual was disrupted by Wei Yan, who rushed in to warn him about the enemy's advance.^[27] Before his death, Zhuge Liang also passed his 24 Volumes on Military Strategy (兵法二十四篇) to Jiang Wei,^[28] who would continue his legacy and lead another nine campaigns against the state of Wei.

Temple of the Marquis of Wu[link]

There are many temples to commemorate the Marquis of Wu, the most famous ones are the Temple of the Marquis of Wu in Chengdu, and Temple of the Marquis of Wu in Baidicheng

• 

  Temple of the Marquis of Wu in Chengdu

• 

  Temple of the Marquis of Wu in Baidicheng

• 

  Temple of the Marquis of Wu in Zhuge Liang's hometown

Modern references[link]

Film and television[link]

Zhuge Liang was featured as a minor character in the 2008 film Three Kingdoms: Resurrection of the Dragon and was played by Pu Cunxin. Takeshi Kaneshiro played Zhuge Liang in another film Red Cliff.

Zhuge Liang was played by veteran Chinese actor Tang Guoqiang in the 1994 CCTV television series Romance of the Three Kingdoms, based on the novel of the same title. Lu Yi played Zhuge Liang in Three Kingdoms, a 2010 remake of the 1994 version. Alan Ke played the role of Zhuge Liang in the 2009 Taiwanese drama K.O.3an Guo, a parody of Romance of the Three Kingdoms in a modern high school setting.

Video games[link]

Zhuge Liang's reputation for being an unparalleled genius is also emphasised in his portrayal in video games. Reflecting his status as the most highly regarded strategist in Romance of the Three Kingdoms, games such as Destiny of an Emperor and Koei's Romance of the Three Kingdoms game series place Zhuge Liang's intelligence statistic as the highest of all characters. He is also a playable character in Koei's Dynasty Warriors, Dynasty Tactics and Kessen II. He also appears in Warriors Orochi, a crossover between Dynasty Warriors and Samurai Warriors.

Zhuge Liang is the protagonist in Koei's tactical role-playing game Sangokushi Koumeiden, where he can die at the Battle of Wuzhang Plains, as he did historically, or proceed to restore the Han Dynasty under Emperor Xian.

Zhuge Liang appears in the game Civilization V as a great general along with Cao Cao.

Card games[link]

In the collectible card game Magic: The Gathering, there is a card named "Kongming, Sleeping Dragon" in the Portal Three Kingdoms set.

Zhuge Liang is also featured in the Qun Xiong Zheng Ba (群雄争霸) and Ao Shi Tian Xia (傲视天下) sets of the collectible card game Generals Order.

Comics[link]

The young Chu-Ko Liang is a member of the League of Infinity in the superhero pastiche Supreme by Alan Moore.

In the manhua Faeries' Landing, the protagonist of the story is a high school student named Ryang Jegal, whose life is turned upside-down by a fairy and her heavenly (and not-so-heavenly) peers. Ryang Jegal, or Jegal Ryang in the proper Asian sequence, is the Korean translation of "Zhuge Liang".

See also[link]

• List of people of the Three Kingdoms
• List of Dynasty Warriors characters
• Zhuge Village

Notes[link]

References[link]

Footnotes[link]

Books[link]

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