Showing posts with label Chinese culture. Show all posts
Showing posts with label Chinese culture. Show all posts

Friday, October 24, 2014

Wang ZhaoJun

Wang ZhaoJun
Wang Zhao Jun – Four Beauties in Chinese History

Wang Zhao Jun was nicknamed Wang Qiang and was also known as Mingfei or Mingjun. She is referred as being one of the Four Beauties in Chinesehistory.She was born in Baoping Village, Sigui County in the Western Han Dynasty and was sent by Emperor Yuan in marriage to Xiongnu Chanyu to establish friendly relationship with the Han Dynasty through marriage. In the prevalent version of the legend of the Four Beauties it is related that Wang Zhaojun had left her hometown one bright autumn morning on horseback and started her journey northward. Her horse neighed all along the way, which made her feel sad and difficult to control her emotions. She then began playing sorrowful melodies on a stringed instrument, as she journeyed on the saddle of her horse. It is related that a flock of geese heading southward saw her riding the horse and on hearing her music forgot to flap their wings and fell to the ground which is why Zhao Jun has acquired the nickname, `fells geese’ or `drops birds’.

Intelligent/Adept in Pipa

She was born to a prominent family of Baopin village and was born when her father was quite old and was the apple of his eye. She was bestowed with great beauty and with an intelligent mind, well adept in pipa and master of all the Four Arts of the Chinese Scholar, namely, Gugin, Weiqi, Calligraphy and Chinese painting.

Towards 36 BC, Emperor Yuan decided to choose his concubine from the state wherein as per the customs prevailing then, it was that when choosing a new wife, the Emperor would be presented with the portraits of the possible women. It became a practise then, for the ladies to offer bribes to the court artist to make ensure that they were well portrayed to the emperor. Due to Wang’s fame, she was the first choice for the concubine and the Emperor issued the edict that she should enter the harem.

Wang ZhaoJun 1
Wang’s father informed that his daughter was too young to enter the harem but could not violate the emperor’s decree and Wang had to leave her father and her hometown to enter the harem of the emperor.

It is said that because Wang has such confidence in her beauty and temperament, she refused to bribe Mao Yanshou, the artist, as the other maid did. Due to this, the artist painted a very unflattering image of her and the final portrait showed her as the ugliest of all the ladies in the palace resulting in the emperor not setting his eyes on her while she remained in the palace as lady-in-waiting.

Became an Envoy of Peace for Han

Wang ZhaoJun was not in favour of the thought of wasting her life in the harem and hope that something could happen one day which would free her from that way of life. Thereafter in the 33 BC, she got an opportunity to be free when the Hun, a group of nomadic people from the north who wanted to maintain friendly relationship with the Han Dynasty through marriage came on the scene. Huhanxie, the Chanyu – Khan, of Hun came to the capital requesting for a Han princess as a bride with the Emperor Yuan agreeing to help him.

Not keen on providing him with a beautiful wife, he gave orders to present the plainest of them all to be selected. When her unflattering portrait was presented to the emperor, he merely glanced at it and gave his approval on selection of a bride in marriage. It was only when Wang Zhao Jun was on her way of departure did the Emperor set eyes on her and much to his dismay, realized his terrible mistake that she was in fact one of the most beautiful woman in his palace.

Though he wanted to find a substitute for her, it was quite late to change his decision and the fate of Wang Zhao Jun was now sealed and she had to depart. With sorrow and anguish he parted with Wang Zhao Jun. The court artist on the other hand was eventually put to death for deceiving the Emperor.

Wang ZhaoJun 2
Loved & Respected by the Hun

The Emperor provided Wang with a generous dowry and due to this event; he also changed the name of his reign to Jing Ning, which means peaceful boundary, indicating that Zhao Jun’s departure for Hun, way beyond the Great Wall would bring about everlasting peace and harmony between the Han and the Hun together with a peaceful border. Wang, under the escort of Han and Hun official, dressed in a beautiful red dress with a pipa in her arms set out from Chang’an on a white horse for her journey to the distant land of the Huns.

Initially she found it difficult to adjust to the way of life of the Hun but being determined to overcome all difficulties she gradually became accustomed to their habits and customs. Subsequently Wang Zhao Jun got on well with the Huns and became successful in spreading the Han culture and civilization in the Hun tribe.

She was loved and respected by all the Hun and Chanyu gave her the title of the First Lady of Hun Peace, honouring Wang as a queen who was responsible in bringing about peace and security to the Hun tribe.

History of Friendship and Unity

Wang Zhao Jun lived in Hun for the remainder part of her life where her children continued her good work of maintaining friendly and amicable relationship between the Han and the Hun. The narration of Zhao Jun’s Settlement Way beyond the Great Wall has now become a household story in the history of friendship and unity among Chinese and also a well-known subject in Chinese poetry, novels and drama.

It is related that after the death of her husband, Wang Zhao Jun married the eldest son of his and his concubine according to the customs of that time which was abhorred by the Chinese moral norms in which she was brought up. Due to the sake of her country’s stability and peace, she was self-sacrificing for a second time thereby earning respect of her compatriots in her generation as well as the generation to come.

 Her tomb, presently at Hohhot in Inner Mongolia is considered as one of the eight special scenery spots in today’s Inner Mongolia. It was built by the Huns of ancient time in memorial of the goodwill envoy from the Han.

Friday, August 9, 2013

History mystery: NARA A Japanese capital of Chinese culture -2

In 735, a severe epidemic of smallpox struck down members of the imperial family. To appease the gods, the emperor Shomu (724-49) decided to build a huge gilded bronze effigy of the Buddha at Nara. The colossal statue, 15m (49ft) tall, can still be seen today – much restored, but intact. A vast hall was erected around the statue while work was still in progress, flanked to the east and west by two ten-storey pagodas. By 752, it had become part of a temple complex, known as the Todaiji. This was the pride of Nara, and it continued to be embellished for another ten years, during which time a Chinese monk architect named Ganjin arrived at Nara with some of his disciples. Ganjin founded a new school of architecture. He also attempted to bring Shintoism more firmly within the Buddhist fold, declaring that the native gods were earthly incarnations of Buddhist deities, and founded another school of Buddhism. In religion, as in all else, Japan displayed a remarkable ability to assimilate outside influence. Religion was not Nara’s only concern. Among the city’s notable buildings is the fabulous treasure house, the Shosoin – the world’s oldest museum, built in 756 by the widow of the emperor Shomu. Its walls are constructed of horizontally stacked cross-sections of timber, which drain water, absorb moisture, and shrink to allow ventilation when the air is dry. The humidity of the interior remains constant all year round, and as a result the exhibits remain intact to this day.

The museum’s 3,000 treasures provide a rich picture of court life during the 8th century. They include silks, brocades, inlaid furniture, mirrors, and ceramics, most of which were gifts offered by high officials to their sovereign. The emperor also stored tributes from travelers returning from China and Korea: medicinal plants, sacred manuscripts, technical treatises, Buddhist paintings, musical instruments, weapons, devotional objects, and numerous utensils. Goods from distant lands include a glass bowl Persian origin, fabrics from Central Asia, and a marble bas-relief of Byzantine inspiration. China’s influence had changed life in Japan immensely – at least for the lords, courtiers, and religious leaders. But the peasant masses continued to live as they had done for centuries. Japan’s many peasants, by their sweat, produced the wealth that supported the imperial court. Yet to the privileged citizens of sophisticated Nara they ranked no higher than animals. They wore clothes made of bark fibre, and their homes were simple mud huts. Their lives revolved around toiling in the fields, or breeding silkworms to produce finery for the elite. They were illiterate, and continued to worship their rural gods. Because of this class distinction, ordinary people were almost completely ignored in the great works of Japanese literature of the time.

They are mentioned only obliquely in the chronicles. The main change in their lives brought about by the foundation of Nara was a change for the worse. The taxes levied to finance building the capital weighed heavily on the poor. They paid the price for their country’s prestige – partly in crops, and partly in labour.

At least they were not plagued by warfare. The Nara period was, on the whole, a peaceful age. It came to an end in about 794, as the monk’s of the capital’s six main sects grew increasingly powerful. Peasants who could no longer bear the tax burden abandoned their fields. Finally, to escape the influence of the Buddhist priests, Emperor Kanmu established a new capital at Heiankyo (present-day Kyoto) – the ‘Capital of Peace and Content’. But the lessons learned at Nara were not forgotten. Japan had gathered all the elements necessary to produce a culture of its own, and at Heiankyo, a tradition of native Japanese architecture asserted it. Chinese influence remained strong for the next 150 years, but the country was emerging from its formative era. By the 10th century, Japan’s links with the mainland had been severed, its influences consolidated, and its high society had become one of the most sophisticated civilizations of all time.

Thursday, August 8, 2013

History mystery: NARA A Japanese capital of Chinese culture -1

One of the most striking aspects of Japan’s history has been its ability, at certain periods, to learn from foreigners. What happened at Nara, 13 centuries ago, was an example of the islander’s genius for adapting the traditions of other countries. ACCORDING TO MYTH, THE ISLAND OF JAPAN were divinely created, and the first Japanese were descended from the gods. In reality, their ancestors arrived from mainland Asia during the Palaeolithic period. Large numbers of immigrants also came from Korea in the 1st millennium BC, introducing rice cultivation and metallurgy. And it was from the mainland – China in particular – that Japan imported the beginnings of urban culture. Chinese Buddhism also took root in Japan, in the 6th century AD. The new religion came under the protection of Japan’s emperors, supplementing the existing official religion known as Shinto, the Way of the Gods.

By the late 5th century of the once fragmented nation, made up of small independent tribes, came under the rule of an imperial government established at the royal court of Asuka, today a small village 24km (15 miles) south of modern Nara. Major administrative reforms in the 7th century centralized authority under the emperor. The glamour and richness of the civilization in China exercised a magnetic attraction of Japan’s rulers. In AD 607 an imperial envoy, Ono no Imoko, was sent from Asuka to the Chinese court. He was granted an audience with the great Emperor Yangdi of China’s brilliant Sui dynasty. At the imperial palace the Japanese envoy started the interview by announcing with confidence: ‘The Emperor of the Land of the Rising Sun greets the Emperor of the Land of the Setting Sun.’ To the Chinese – who thought of Japan as a semi-barbaric island – this opening was highly offensive.

It must have taken some delicate diplomacy to smooth over the outrage, for in the end the mission was a success. Over the years, many large delegations arrived from China in Japan. There were ambassadors with their secretaries and countless specialists, including doctors, monks, astrologers, soothsayers, sculptors, painters, carpenters, potters, and blacksmiths. The diversity of skills was immense. Many of the newcomers attached themselves to the Japanese court and became permanent residents. What Japan lacked was a capital city worth of its growing splendour. There were no major urban centres, and the imperial court – first established at Asuka – had moved as each monarch constructed a new palace complex. The Emperor Temmu planned a splendid capital comparable to those of China, and his widow, the Empress Jito, oversaw its construction at Fujiwara, which became the capital in 694.

But it was not until 710 that their vision was fully realized. Under the Empress Gemmyo, Nara was chosen as the permanent site for the imperial court. The city, known at the time as Heijo-kyo, was laid out like a vast chequerboard in the style of the Tang capital, Chang’an, in China. The architecture was Chinese-inspired, from palaces and monasteries with tall pagodas to administrative offices and imposing mansions with stone paving, painted wooden pillars, and roofs with semi-translucent glazed tiles. The power of the central government at Nara was open to challenge by provincial clan leaders. So in 712, to cement the authority of the throne, Empress Gemmyo (707-15) sponsored the writing of chronicles glorifying the myths of the imperial dynasty. The Kojiki, ‘Records of Ancient Matters,’ were written using Chinese script to represent Japanese sounds. At the same time, monks and scholars were copying out Buddhist texts, and Japan developed its own style of exquisite calligraphy. Manuscripts brought to Japan by Chinese monks and scholars include Buddhist, Confucian, and Daoist treatises, and works on astrology and fortune-telling such as the Yi Jing (The Book of Changes). Nara became a centre for Buddhist learning and worship. Japanese Buddhism mixed several different traditions, and came to be represented by six different sects founded in the capital. Each had its own monasteries and temples, and its own aristocratic patrons. The monks were recruited chiefly from the nobility, who fought constantly for influence at court. In a spirit of toleration, the new religion accommodated the spirits and gods of the Shinto cults.