Sun Tzu
Statue of Sun Tzu in Yurihama, Tottori, Japan
Born	c. 544 BC (traditional)
Died	c. 496 BC (traditional)
Occupation	Military General and Tactician
Ethnicity	Chinese
Period	Warring States
Subjects	Military strategy
Notable work(s)	The Art of War

Sun Wu (simplified Chinese: 孙武; traditional Chinese: 孫武; pinyin: Sūn Wǔ), style name Changqing (長卿), better known as Sun Tzu or Sunzi^[1] (simplified Chinese: 孙子; traditional Chinese: 孫子; pinyin: Sūnzǐ; pronounced [swə́n tsɨ̀]), was an ancient Chinese military general, strategist and philosopher who is traditionally believed to be the author of The Art of War, an influential ancient Chinese book on military strategy. Sun Tzu has had a significant impact on Chinese and Asian history and culture, both as an author of The Art of War and through legend.

Sun Tzu, also known as Sun Tze or Sun Wu in other translations, was a historical figure whose authenticity is questioned by historians. Traditional accounts place him in the Spring and Autumn Period of China (722–481 BC) as a military general serving under King Helü of Wu, who lived c. 544–496 BC. Modern scholars accepting his historicity place the completion of The Art of War in the Warring States Period (476–221 BC), based on the descriptions of warfare in the text, and on the similarity of text's prose to other works completed in the early Warring States period.^[2]

Traditional accounts state that his descendant, Sun Bin, also wrote a treatise on military tactics, titled Sun Bin's Art of War. Both Sun Wu and Sun Bin were referred to as Sun Tzu in classical Chinese writings, and some historians believed that Sun Wu was in fact Sun Bin until Sun Bin's own treatise was discovered in 1972. During the 19th and 20th centuries, Sun Tzu's The Art of War grew in popularity and saw practical use in Western society, and his work continues to influence both Asian and Western culture and politics.

The oldest available sources disagree as to where Sun Tzu was born. The Spring and Autumn Annals states that Sun Tzu was born in Qi,^[3] while the later Records of the Grand Historian (Shiji) states that Sun Tzu was a native of Wu.^[4]

Both sources agree that Sun Tzu was born in the late Spring and Autumn Period of China (722–481 BC), and that he was active as a general and strategist, serving the king of Wu, King Helü, in the late sixth century BC, beginning around 512 BC. Sun Tzu's victories then inspired him to write The Art of War. The Art of War was one of the most widely read military treatises in the subsequent Warring States Period (475–221 BC), a time of constant war among seven nations (Zhao, Qi, Qin, Chu, Han, Wei and Yan) who fought to control the vast expanse of fertile territory in Eastern China.^[5]

One of the more well-known stories about Sun Tzu, taken from Shiji, illustrates Sun Tzu's temperament as follows: Before hiring Sun Tzu, the King of Wu tested Sun Tzu's skills by commanding him to train a harem of 180 concubines into soldiers. Sun Tzu divided them into two companies, appointing the two concubines most favored by the king as the company commanders. When Sun Tzu first ordered the concubines to face right, they giggled. In response, Sun Tzu said that the general, in this case himself, was responsible for ensuring that soldiers understood the commands given to them. Then, he reiterated the command, and again the concubines giggled. Sun Tzu then ordered the execution of the king's two favored concubines, to the king's protests. He explained that if the general's soldiers understood their commands but did not obey, it was the fault of the officers. Sun Tzu also said that, once a general was appointed, it was his duty to carry out his mission, even if the king protested. After both concubines were killed, new officers were chosen to replace them. Afterwards, both companies performed their maneuvers flawlessly.^[6]

Shiji claims that Sun Tzu later proved on the battlefield that his theories were effective (for example, in the Battle of Boju), that he had a successful military career, and that he wrote The Art of War based on his tested expertise.^[6] However, Zuo Zhuan, an earlier historical text which provides a much more detailed account of the Battle of Boju, does not mention Sun Tzu at all.^[7]

Sun Tzu's descendant, Sun Bin, also became a famous scholar of the military arts.^[6]

The Art of War[link]

A bamboo version of The Art of War

The Art of War (simplified Chinese: 孙子兵法; traditional Chinese: 孫子兵法; pinyin: Sūn​zǐ​ Bīng​ Fǎ) is attributed to Sun Tzu. It presents a philosophy of war for managing conflicts and winning battles. It is accepted as a masterpiece on strategy and frequently cited and referred to by generals and theorists since it was first published, translated, and distributed internationally.^[8]

There are numerous theories concerning when the text was completed, and concerning the identity of the author or authors, but archeological recoveries have proven that the Art of War had roughly achieved its current form by at least the early Han dynasty (206 BC – AD 220).^[9] Because it is impossible to prove definitively when the Art of War was completed before this date, the differing theories concerning the work's author(s) and date of completion are unlikely to ever be completely resolved.^[10] Some modern scholars believe that, contrary to popular belief, it contains not only the writings of the original author, but also commentary and clarifications from later military philosophers, such as Li Quan and Du Mu.

Of the military texts written before the unification of China in the 2nd century BC, six major works survived, including The Art of War. During the Song Dynasty in the late 1st millennium AD, these six works were combined with a Tang Dynasty text into a collection called the Seven Military Classics. As a central part of that compilation, The Art of War formed the foundations of orthodox military theory in China. Illustrating this point, the book was required reading to pass the tests needed for imperial appointment to military positions.^[11]

According to Simpkins & Simpkins, Sun Tzu's Art of War uses language that may be unusual in a Western text on warfare and strategy. For example, the 11th chapter states that a leader must be "serene and inscrutable" and capable of comprehending "unfathomable plans". They state that the text contains many similar remarks that have long confused Western readers lacking an awareness of the East Asian context. The meaning of such statements are clearer when interpreted in the context of Taoist thought and practice. Sun Tzu viewed the ideal general as an enlightened Taoist master, which has led to The Art of War being considered a prime example of Taoist strategy.^[12]

The book is not only popular among military theorists, but has also become increasingly popular among political leaders and those in business management. Despite its title, The Art of War addresses strategy in a broad fashion, touching upon public administration and planning. The text outlines theories of battle but also advocates diplomacy and cultivating relationships with other nations as essential to the health of a state.^[8]

In 1972, scholars uncovered a collection of ancient texts written on unusually well-preserved bamboo slips. Among them were the Art of War and Sun Bin's Military Methods. Although Han Dynasty bibliographies noted the latter publication as extant and written by a descendant of Sun, it had since been lost. The finding of Sun Bin's work is considered to be extremely important, both because of Sun Bin's relationship to Sun Tzu, and because of the work's addition to the body of military thought in late Chinese antiquity. The discovery as a whole significantly expanded the body of surviving Warring States military theory. Sun Bin's treatise is the only known military text surviving from the Warring States period discovered in the twentieth century, and bears the closest similarity to the Art of War of all surviving texts.

Historicity[link]

Some scholars have expressed doubt in Sun Tzu's historicity and the traditional dating of the Art of War. Their skepticism is fueled by factors that include possible historical inaccuracies and anachronisms in the text, as well as the likelihood of the execution of the king's favorite concubines. This skepticism, which sometimes cause scholars to completely deny the existence of a historical figure named Sun Wu (Sun Tzu), has led to acrimonious debate between skeptics and traditionalists, especially in China. Attribution of the Art of War's authorship varies among scholars, and have included people and movements including Sun; Chu scholar Wu Zixu; an unknown author; a school of thought in Qi or Wu; Sun Bin, and others.^[13]

Traditionalists attribute the authorship of The Art of War to the historical figure Sun Wu, who is chronicled in the Records of the Grand Historian and the Spring and Autumn Annals. He was reputedly active in the late 6th century BC, beginning c. 512 BC. The appearance of features from the Art of War in other historical texts is considered to be proof of his historicity and authorship. Certain strategic concepts, such as terrain classification, are attributed to Sun Tzu. Their use in other works, such as by the compilers of the Methods of the Sima, is considered proof of Sun Tzu's historical priority.^[14]

Skeptics that identify issues with the traditionalist view point to possible anachronisms in the Art of War that include terms, technology, philosophical ideas, events, and military techniques. They argue that there is a disparity between the large scale wars and sophisticated techniques detailed in the text, and the more primitive small scale battles that many believe predominated the 6th century BC. However, according to Ralph D. Sawyer, it is very likely Sun Tzu did actually exist and not only served as a general, but also wrote the core of the book that bears his name.^[15] Sawyer argues that the teachings were probably taught to the succeeding generations in the family or a small school of disciples, including Sun-Tzu's descendant, Sun Bin, and were revised and expanded upon.^[15]

Legacy[link]

Sun Tzu's Art of War has influenced many notable figures. Traditional histories recount that the first emperor of a unified China, Qin Shi Huang, considered the book invaluable in ending the Age of Warring States. The Art of War was introduced in Japan, c. AD 760, and the book quickly became popular among Japanese generals. The work also significantly influenced the unification of Japan. Mastery of its teachings was honored among the samurai, and its teachings were both exhorted and exemplified by influential daimyos and shoguns, such as Oda Nobunaga, Toyotomi Hideyoshi, and Tokugawa Ieyasu.^[16]

Admiral of the Fleet Tōgō Heihachirō, who led Japan's forces to victory against Russia in the Russo-Japanese War, was an avid reader of The Art of War.^[17]

Communist Chinese leader Mao Zedong partially credited his victory over Chiang Kai-shek and the Kuomintang in 1949 to The Art of War. The work strongly influenced Mao's writings about guerrilla warfare, which further influenced communist insurgencies around the world.^[16]

General Vo Nguyen Giap, the military mastermind behind victories over French and American forces in Vietnam, was an avid student and practitioner of Sun Tzu's ideas. America's defeat here, more than any other event, brought Sun Tzu to the attention of American military leaders. Ho Chi Minh translated the work for his Vietnamese officers to study.^[18][19]

The Department of the Army in the United States, through its Command and General Staff College, has directed all units to maintain libraries within their respective headquarters for the continuing education of personnel in the art of war. The Art of War is mentioned as an example of works to be maintained at each individual unit, and staff duty officers are obliged to prepare short papers for presentation to other officers on their readings.^[20]

Sun Tzu's The Art of War is listed on the Marine Corps Professional Reading Program (formerly known as the Commandant's Reading List).^[21] During the Persian Gulf War in the 1990s, both General Norman Schwarzkopf, Jr. and General Colin Powell practiced Sun Tzu's principles of deception, speed, and attacking the enemy's weakness.^[16]

Mark McNeilly writes in Sun Tzu and the Art of Modern Warfare that a modern interpretation of Sun and his importance throughout Chinese history is critical in understanding China's push to becoming a superpower in the 21st century. Modern Chinese scholars explicitly rely on historical strategic lessons and The Art of War in developing their theories, seeing a direct relationship between their modern struggles and those of China in Sun Tzu's time. There is a great perceived value in Sun Tzu's teachings and other traditional Chinese writers, which are used regularly in developing the strategies of the Chinese state and its leaders.^[22]

Popular culture[link]

In 1996, a 13-episode TV series titled The Art of War – Legend of Sun Wu the Master of War (孫子兵法 – 孫武兵聖傳奇) was produced, starring Sun Yanjun as Sun Tzu.^[23]

In 2008, producer Zhang Jizhong adapted Sun Tzu's life story into a 40-episode historical drama TV series titled Bing Sheng (兵聖; also called The Ultimate Master of War: Sun Tzu), starring Zhu Yawen as Sun Tzu.^[24]

Notes[link]

References[link]

• Bradford, Alfred S. (2000), With Arrow, Sword, and Spear: A History of Warfare in the Ancient World, Praeger Publishers, ISBN 0-275-95259-2 .
• Hanzhang, Tao; Wilkinson, Robert (1998), The Art of War, Wordsworth Editions, ISBN 978-1-85326-779-6 .
• McNeilly, Mark R. (2001), Sun Tzu and the Art of Modern Warfare, Oxford University Press, ISBN 0-19-513340-4 .
• Sawyer, Ralph D. (1994), The Art of War, Westview Press, ISBN 0-8133-1951-X .
• Sawyer, Ralph D. (2005), The Essential Art of War, Basic Books, ISBN 0-465-07204-6 .
• Sawyer, Ralph D. (2007), The Seven Military Classics of Ancient Classics, Basic Books, ISBN 0-465-00304-4 .
• Simpkins, Annellen; Simpkins, C. Alexander (1999), Taoism: A Guide to Living in the Balance, Tuttle Publishing, ISBN 978-0-8048-3173-4 .
• Tung, R.L. (2001), "Strategic Management Thought in East Asia", in Warner, Malcolm, Comparative Management:Critical Perspectives on Business and Management, 3, Routledge, ISBN 0-415-13263-0 .

External links[link]

Find more about Sun Tzu on Wikipedia's sister projects:
	Images and media from Commons
	Quotations from Wikiquote
	Source texts from Wikisource

• Works by Sun Tzu at Project Gutenberg
• Sun Tzu's Art of War at Sonshi
• Sun Tzu and Information Warfare at the Institute for National Strategic Studies of National Defense University

"Emperor" is the normal translation of 皇帝 (huangdi), a Chinese term that is not to be confused with the homophonic 黄帝, which refers to the Yellow Emperor.

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Emperor of China
Former Monarchy
The Imperial Coat of arms of the Empire during the Qing Dynasty (1644–1912)
The last emperor of China, Puyi, as the Emperor of Manchukuo
First monarch	Qin Shi Huang
Last monarch	Puyi
Style	Varies according to Dynasty
Official residence	Varies according to Dynasty, most recently the Forbidden City in Beijing
Monarchy started	221 BC
Monarchy ended	12 February 1912
Current pretender	Jin Youzhi (Qing Dynasty)

This article contains Chinese text. Without proper rendering support, you may see question marks, boxes, or other symbols instead of Chinese characters.

The Emperor of China (Chinese: 皇帝; pinyin: Huángdì, pronounced [xu̯ɑ̌ŋ tî]) refers to any sovereign of Imperial China reigning between the founding of Qin Dynasty of China, united by the King of Qin in 221 BCE, and the fall of Yuan Shikai's Empire of China in 1916. When referred to as the Son of Heaven (Chinese: 天子; pinyin: tiānzǐ, pronounced [ti̯ɛ́n tsɨ̀]), a title that predates the Qin unification, the Emperor was recognized as the ruler of "All under heaven" (i.e., the world). In practice not every Emperor held supreme power, though this was most often the case.^{[citation needed]}

Emperors from the same family are generally classified in historical periods known as Dynasties. Most of China's imperial rulers have commonly been considered members of the Han ethnicity, although recent scholarship tends to be wary of applying current ethnic categories to historical situations. During the Yuan and Qing dynasties China was ruled by ethnic Mongols and Manchus respectively after being conquered by them. The orthodox historical view over the years sees these as non-native dynasties that were sinicized over time, though some more recent scholars argue that the interaction between politics and ethnicity was far more complex.^[1] Nevertheless, in both cases these rulers had claimed the Mandate of Heaven to assume the role of traditional emperors in order to rule over China proper.

Origin and history[link]

Chinese feudal rulers with power over their particular fiefdoms were called Wang (王), roughly translated as King, but in fact somewhat amorphous and also readily maps to "duke" in English. In 221 BCE, after the then King of Qin completed the conquest of the various kingdoms/duchies of the Warring States Period, he adopted a new title to reflect his prestige as a ruler greater than the rulers before him. He created the new title Huangdi or "Emperor", and styled himself Shi Huangdi, the First Emperor. Before this, Huang (皇) and Di (帝) were given as titles of a number of rulers from the era known as the "sage kings" period, supposedly predating written history, but probably coinciding with or following the invention and early stages of evolution for the Chinese writing system. Huang (皇) was the title generally used for divine entities and legendary/deified rulers, and Di (帝) was used for feudal rulers of vassals who were themselves rulers of their own principalities.^{[citation needed]}

Though these words came to be used synonymously and interchangeably, at the time of Ying Zheng's rule, they were not used together, and would have carried the connotation of "The Holy Emperor" because Huang (皇) was previously associated with divine or deified entities. Furthermore, it is generally agreed upon that the founding of the dominant Chinese race, the Han 漢 race, was the result of the "Yellow Emperor" Huangdi 黃帝, who unified a federation of tribes to drive the other tribes out of central China as it was known then (today's northwestern China), and several imperial dynasties existed since the time of Huang Di and before the time of Ying Zheng, the last of which integral dynasties, the Zhou 周 dynasty, disintegrated and formed the "Warring Nations" which were principalities of various sizes roughly based on the feudal kingdoms and duchies as ascribed under the Zhou dynasty political system.^{[citation needed]} Ying Zheng, therefore, should really be called the re-unifier of the Chinese empire after the fall of the Zhou Dynasty, and his title should more correctly be rendered as "The First Holy Emperor" as opposed to the much less nuanced (and in fact much less accurate) "First Emperor."^{[citation needed]} This is further evidenced by the fact that Chinese emperors since Ying Zheng also typically took on the title 帝 rather than 皇帝, e.g. Han Wu Di 漢武帝 "Emperor Wu of Han [Dynasty]", and it was not until much later that the term Huang Di 皇帝 came to be used interchangeably with the shorter Di 帝.^{[citation needed]}

There is one minor exception to this interpretation in that, where the father of he who has ascended to the throne as emperor of China is still alive, this progenitor of the present emperor would be given the title Tai shang huang 太上皇, literally the "The Grand/Over-Emperor" or the "Grand Imperial Sire" or in the context of "Holy Emperor", the "Holy Imperial Sire." It is said that this practice was initiated by Liu Bang 劉邦, the founder of the Han Dynasty, in emulation of Ying Zheng (who granted his own father the title posthumously once he took on the new title of Huangdi 皇帝 for himself), because Liu Bang would not be bowed to by his own father, who was still technically a commoner.^{[citation needed]}

Chinese political theory does not totally discourage or prevent the rule of non-royals or foreigners holding the title of "Emperor of China". Historically, China has been divided, numerous times, into smaller kingdoms under separate rulers or warlords. The Emperor in most cases was the ruler of a united China, or must at least have claimed legitimate rule over all of China if he did not have de facto control. There have been a number of instances where there has been more than one "Emperor of All China" simultaneously in Chinese history. For example, various Ming Dynasty princes continued to claim the title after the founding of the Qing Dynasty (1644–1911), and Wu Sangui claimed the title during the Kangxi Emperor's reign. In dynasties founded by foreign conquering tribes that eventually became immersed in Chinese culture, politics, and society, the rulers would adopt the title of Emperor of China in addition to whatever titles they may have had from their original homeland. Thus, Kublai Khan was simultaneously Khagan of the Mongols and Emperor of China.^{[citation needed]}

Number of Emperors[link]

From the Qin Dynasty to the Qing Dynasty, there were ^[2] 557 Emperors (including rules of minor states). Some, such as Li Zicheng and Yuan Shu, declared themselves Emperors and founded their own empires as a rival government to challenge the legitimacy of the existing Emperor. Among the most famous Emperors are Qin Shi Huang of the Qin Dynasty, Emperors Gaozu and Wu of the Han Dynasty, Emperor Taizong of the Tang Dynasty, Kublai Khan of the Yuan Dynasty, the Hongwu Emperor of the Ming Dynasty and the Kangxi Emperor of the Qing Dynasty.^[3]

The Emperor's words were considered sacred edicts (聖旨), and his written proclamations "directives from above" (上諭). In theory, the Emperor's orders were to be obeyed immediately. He was elevated above all commoners, nobility and members of the Imperial family. Addresses to the Emperor were always to be formal and self-deprecatory, even by the closest of family members.

In practice, however, the power of the emperor varied between different Emperors and different dynasties. Generally, in the Chinese dynastic cycle, Emperors founding a dynasty usually consolidated the Empire through absolute rule, examples including Shi Huang of the Qin Dynasty, Taizong of the Tang Dynasty, Kublai Khan of the Yuan Dynasty, and Kangxi of the Qing Dynasty. These emperors ruled as absolute monarchs throughout their reign, maintaining a centralized grip on the country. During the Song Dynasty, the Emperor's power was significantly overshadowed by the power of the chancellor.

The Emperor's position, unless deposed in a rebellion, was always hereditary, usually by agnatic primogeniture. As a result, many Emperors ascended the throne while still children. During these minorities, the Empress Dowager (i.e., the Emperor's mother) would possess significant power. In fact, the vast majority of female rulers throughout Chinese Imperial history came to power by ruling as regents on behalf of their sons; prominent examples include the Empress Lü of the Han Dynasty, as well as Empress Dowager Cixi and Empress Dowager Ci'an of the Qing Dynasty, who for a time ruled jointly as co-regents. Where Empresses Dowager were too weak to assume power, court officials often seized control. Court eunuchs had a significant role in the power structure, as Emperors often relied on a few of them as confidants, which gave them access to many court documents. In a few places, eunuchs wielded vast power; one of the most powerful eunuchs in Chinese history was Wei Zhongxian during the Ming Dynasty. Occasionally, other nobles seized power as regents. The actual area ruled by the Emperor of China varied from dynasty to dynasty. In some cases, such as during the Southern Song dynasty, political power in East Asia was effectively split among several governments; nonetheless, the political fiction that there was but one ruler was maintained.

Heredity and succession[link]

The title of emperor was hereditary, traditionally passed on from father to son in each dynasty. There are also instances where the throne is assumed by a younger brother, should the deceased Emperor have no male offspring. By convention in most dynasties, the eldest son born to the Empress (嫡長子) succeeded to the throne. In some cases when the empress did not bear any children, the emperor would have a child with another of his many wives (all children of the emperor were said also to be the children of the empress, regardless of birth mother). In some dynasties the succession of the empress' eldest son was disputed, and because many emperors had large numbers of progeny, there were wars of succession between rival sons. In an attempt to resolve after-death disputes, the emperor, while still living, often designated a Crown Prince (太子). Even such a clear designation, however, was often thwarted by jealousy and distrust, whether it was the crown prince plotting against the emperor, or brothers plotting against each other. Some emperors, like the Kangxi Emperor, after abolishing the position of Crown Prince, placed the succession papers in a sealed box, only to be opened and announced after his death.

Unlike, for example, the Japanese monarchy, Chinese political theory allowed for a change in the ruling house. This was based on the concept of the "Mandate of Heaven". The theory behind this was that the Chinese emperor acted as the "Son of Heaven" and held a mandate to rule over everyone else in the world; but only as long as he served the people well. If the quality of rule became questionable because of repeated natural disasters such as flood or famine, or for other reasons, then rebellion was justified. This important concept legitimized the dynastic cycle or the change of dynasties.

This principle made it possible even for peasants to found new dynasties, as happened with the Han and Ming dynasties, and for the establishment of conquest dynasties such as the Mongol-led Yuan Dynasty and Manchu-led Qing Dynasty. It was moral integrity and benevolent leadership that determined the holder of the "Mandate of Heaven". There has been only one lawful reigning Empress in China, Empress Wu of the Tang dynasty or the Wu-Zhou (Wu-Chou) dynasty founded by her. Many females, however, did become de facto leaders, usually as Empress Dowager. Prominent examples include Empress Dowager Cixi, mother of the Tongzhi Emperor (1861–1874), and aunt and adoptive mother of the Guangxu Emperor (1874–1908), who ruled China for 47 years (1861–1908), Empress Wu Zetian (who ultimately declared herself Empress, and was subsequently overthrown) and the Empress Dowager Lü of the Han Dynasty.

Styles, names and forms of address[link]

To see naming conventions in detail, please refer to Chinese sovereign

As the emperor had, by law, an absolute position not to be challenged by anyone else, his subjects were to show the utmost respect in his presence, whether in direct conversation or otherwise. When approaching the Imperial throne, one was expected to kowtow before the Emperor. In a conversation with the emperor, it was considered a crime to compare oneself to the emperor in any way. It was taboo to refer to the emperor by his given name, even if it came from his own mother, who instead was to use Huangdi (Emperor), or simply Er ("son"). The emperor was never to be addressed as you. Anyone who spoke to the emperor was to address him as Bixia (陛下), corresponding to "Your Imperial Majesty", Huang Shang (皇上, lit. Emperor Above or Emperor Highness), Tian zi (天子, lit. the Son of Heaven ), or Sheng Shang (聖上, lit. the Divine Above or the Holy Highness). The emperor could also be alluded to indirectly through reference to the imperial dragon symbology. Servants often addressed the emperor as Wan Sui Ye (萬歲爺, lit. Lord of Ten thousand years). The emperor referred to himself as Zhen (朕), translated into the royal "We", in front of his subjects, a practice reserved solely for the emperor.

In contrast to the Western convention of referring to a sovereign using a regnal name (e.g. George V) or by a personal name (e.g. Queen Victoria), a governing emperor was to be referred to simply as Huangdi Bixia (皇帝陛下, His Majesty the Emperor) or Dangjin Huangshang (當今皇上, The Imperial Highness of the Present Time) when spoken about in the third person. He was usually styled His Imperial Majesty the Emperor of the Great [X] Dynasty, Son of Heaven, Lord of Ten Thousand Years. Forms of address varied considerably during the Yuan and Qing Dynasties.

Generally, emperors also ruled with an era name (年號). Since the adoption of era name by Emperor Wu of Han and up until the Ming Dynasty, the sovereign conventionally changed the era name on a semi-regular basis during his reign. During the Ming and Qing Dynasties, emperors simply chose one era name for their entire reign, and people often referred to past emperors with that title. In earlier dynasties, the emperors were known with a temple name (廟號) given after their death. All emperors were also given a posthumous name (謚號), which was sometimes combined with the temple name (e.g. Emperor Shengzuren 聖祖仁皇帝 for Kangxi). The passing of an emperor was referred to as jiabeng (駕崩, lit. "collapse of the [imperial] chariot") and an emperor that had just died was referred to as Daxing Huangdi (大行皇帝), literally "the Emperor of the Great Journey."

Family[link]

The Imperial family was made up of the Emperor and the Empress (皇后) as the primary consort and Mother of the Nation (國母). In addition, the Emperor would typically have several other consorts and concubines (妃嬪), ranked by importance into a harem, in which the Empress was supreme. Every dynasty had its set of rules regarding the numerical composition of the harem. During the Qing Dynasty (1644–1911), for example, imperial convention dictated that at any given time there should be one Empress, one Huang Guifei, two Guifei, four fei and six pin, plus an unlimited number of other consorts and concubines. Although the Emperor had the highest status by law, by tradition and precedent the mother of the Emperor, i.e., the Empress Dowager (皇太后), usually received the greatest respect in the palace and was the decision maker in most family affairs. At times, especially when a young emperor was on the throne, she was the de facto ruler. The Emperor's children, the princes (皇子) and princesses (公主), were often referred to by their order of birth, e.g., Eldest Prince, Third Princess, etc. The princes were often given titles of peerage once they reached adulthood. The Emperor's brothers and uncles served in court by law, and held equal status with other court officials (子). The Emperor was always elevated above all others despite any chronological or generational superiority.

See also[link]

China portal

• Chinese emperors family tree
  • Ancient – Early – Middle – Late
• List of Chinese monarchs
• List of longest reigning emperors in China
• Terracotta Army

Notes[link]

External links[link]

Wikimedia Commons has media related to: Emperors of China

• PRC Qin Shi Huang site