The Han Dynasty, like the Zhou before it, is divided into two distinct periods, the Western Han (206 B.C.-9 A.D.) and the Eastern Han (23-220 A.D.) with a brief interlude.  More »

The Han Dynasty, like the Zhou before it, is divided into two distinct periods, the Western Han (206 B.C.-9 A.D.) and the Eastern Han (23-220 A.D.) with a brief interlude. Towards the end of the Western period, a series of weak emperors ruled the throne, controlled from behind the scenes by Wang Mang and Huo Guang, both relatives of empresses. They both exerted enormous influence over the government and when the last emperor suddenly passed away, Mang became ruling advisor, seizing this opportunity to declare his own Dynasty, the Xin, or “New.” However, another popular uprising began joined by the members of the Liu clan, the family that ruled the Han Dynasty, the Xin came to a quick end and the Eastern Han was established in its place with its capital at Loyang (Chang’an, thecapital of the Western Han, was completely destroyed).However, even as Chinese influence spread across Southeastern Asia into new lands, the Eastern Han Dynasty was unable to recreate the glories of the Western Period. In fact, this period can be characterized by a bitter power struggle amongst a group of five consortial clans. These families sought to control the young, weak emperors with their court influence. Yet, as the emperors became distrustful of the rising power of the clans, they relied upon their eunuchs to defend them, often eliminating entire families at a time. During the Western Han, the Emperor was viewed as the center of the universe. However, this philosophy slowly disintegrated under the weak, vulnerable rulers of the Eastern Han, leading many scholars and officials to abandon the court. Eventually, the power of the Han would completely erode, ending with its dissolution and the beginning of the period known as the “Three Kingdoms.”Originally, this magnificent terracotta tile would have decorated the walls of a cave tomb traditional to the Sichuan Province. Imagine walking through a cave guided by a torch and discovering a room covered in such tiles. The prancing horses would appear to be galloping in the flickering light. Although the decorative designs and animal motifs that grace this panel appear to be incised, they have actually been impressed with molds or cut away in a low relief technique. Besides the horses, representations of court figures carrying halberds, stylized phoenixes, and crane-like birds are also featured. Presumably, these decorations were chosen in order to surround the deceased with reminders of daily life. This tile is an impressive example of the richness and luxury afforded to the deceased in Ancient China. Considering the enormous effort expended in the creation and placement of this tile within the tomb, we can assume that such a burial was only reserved for nobility or the wealthy elite. This tile is a perfect example of the great efforts exerted in order to provide the deceased with an afterlife full of the best and most beautiful reminders of this world. - (PF.6164)   « Less

The Han Dynasty, like the Zhou before it, is divided into two distinct periods, the Western Han (206 B.C.-9 A.D.) and the Eastern Han (23-220 A.D.) with a brief interlude.  More »

The Han Dynasty, like the Zhou before it, is divided into two distinct periods, the Western Han (206 B.C.-9 A.D.) and the Eastern Han (23-220 A.D.) with a brief interlude. Towards the end of the Western period, a series of weak emperors ruled the throne, controlled from behind the scenes by Wang Mang and Huo Guang, both relatives of empresses. They both exerted enormous influence over the government and when the last emperor suddenly passed away, Mang became ruling advisor, seizing this opportunity to declare his own Dynasty, the Xin, or “New.” However, another popular uprising began joined by the members of the Liu clan, the family that ruled the Han Dynasty, the Xin came to a quick end and the Eastern Han was established in its place with its capital at Loyang (Chang’an, the capital of the Western Han, was completely destroyed).However, even as Chinese influence spread across Southeastern Asia into new lands, the Eastern Han Dynasty was unable to recreate the glories of the Western Period. In fact, this period can be characterized by a bitter power struggle amongst a group of five consortial clans. These families sought to control the young, weak emperors with their court influence. Yet, as the emperors became distrustful of the rising power of the clans, they relied upon their eunuchs to defend them, often eliminating entire families at a time. During the Western Han, the Emperor was viewed as the center of the universe. However, this philosophy slowly disintegrated under the weak, vulnerable rulers of the Eastern Han, leading many scholars and officials to abandon the court. Eventually, the power of the Han would completely erode, ending with its dissolution and the beginning of the period known as the “Three Kingdoms.”Originally, this magnificent terracotta tile would have decorated the walls of a cave tomb traditional to the Sichuan Province. Imagine walking through a cave guided by a torch and discovering a room covered in such tiles. The prancing horses and running tigers would appear to move in the flickering light. Although the decorative designs and animal motifs that grace this panel appear to be incised, they have actually been impressed with molds or cut away in a low relief technique. Besides the horses and tigers, a court figure carrying a halberd, stylized phoenixes, and crane-like birds are also featured. Presumably, these decorations were chosen in order to surround the deceased with reminders of daily life. Of great significance is the calligraphic writing rendered in red pigment. While appearing to be modern graffiti, this writing is in fact ancient and details the particular placement of the tile within the tomb; for example, “Westside of the entrance,” or some such direction. This tile is an impressive example of the richness and luxury afforded to the deceased in Ancient China. Considering the enormous effort expended in the creation and placement of this tile within the tomb, we can assume that such a burial was only reserved for nobility or the wealthy elite. This tile is a perfect example of the great efforts exerted in order to provide the deceased with an afterlife full of the best and most beautiful reminders of this world. - (PF.6167)   « Less

The Han Dynasty, like the Zhou before it, is divided into two distinct periods, the Western Han (206 B.C.-9 A.D.) and the Eastern Han (23-220 A.D.) with a brief interlude.  More »

The Han Dynasty, like the Zhou before it, is divided into two distinct periods, the Western Han (206 B.C.-9 A.D.) and the Eastern Han (23-220 A.D.) with a brief interlude. Towards the end of the Western period, a series of weak emperors ruled the throne, controlled from behind the scenes by Wang Mang and Huo Guang, both relatives of empresses. They both exerted enormous influence over the government and when the last emperor suddenly passed away, Mang became ruling advisor, seizing this opportunity to declare his own Dynasty, the Xin, or “New.” However, another popular uprising began joined by the members of the Liu clan, the family that ruled the Han Dynasty, the Xin came to a quick end and the Eastern Han was established in its place with its capital at Loyang (Chang’an, the capital of the Western Han, was completely destroyed).However, even as Chinese influence spread across Southeastern Asia into new lands, the Eastern Han Dynasty was unable to recreate the glories of the Western Period. In fact, this period can be characterized by a bitter power struggle amongst a group of five consortial clans. These families sought to control the young, weak emperors with their court influence. Yet, as the emperors became distrustful of the rising power of the clans, they relied upon their eunuchs to defend them, often eliminating entire families at a time. During the Western Han, the Emperor was viewed as the center of the universe. However, this philosophy slowly disintegrated under the weak, vulnerable rulers of the Eastern Han, leading many scholars and officials to abandon the court. Eventually, the power of the Han would completely erode, ending with its dissolution and the beginning of the period known as the “Three Kingdoms.”Although the culinary delights conceived by this smiling chef is have vanished, we can rest assure that he prepared bountiful feasts that were enjoyed in the afterlife. A type of work known as mingqi, literally translated as, “items for the next world,” this sculpture was specifically commissioned by the family of the deceased to be buried alongside their departed relative, both as a symbol of their wealth and familial piety. However, only elite members of the social hierarchy could afford to be honored with such elaborate burials. During the Han era, the ancient Chinese believed that the afterlife was an extension of our earthly existences. Thus the tombs of nobles and high-ranking officials were filled with sculpted renditions of their earthly entourage. Musicians, chefs, attendants, and guardians were placed alongside pots, vessels, cooking utensil, and herds of livestock. All these mingqi were expected to perform their functions continually throughout the afterlife. The guards would watch over the soul of the deceased, while the chef prepared meals, utilizing the meats of the livestock, and the musicians performed songs to nourish the spirit throughout eternity. The smile that graces the face of this chef is typical of the happy entertainers from the Sichuan Province. He holds a cleaver in his left hand, ready to hack through the meat and bones of the nearby livestock. A reflection of the wealth and sophistication of ancient China, this sculpture intrigues us with its vast historical and cultural insights. Furthermore, this work is a gorgeous symbol of the philosophical and religious belief of the Han, - (H.649)   « Less

The overextension of the labor force during the Qin Dynasty would result in a popular uprising against the empire. In 206 B.C., Liu Bang, a Qin official, led an army composed  More »

The overextension of the labor force during the Qin Dynasty would result in a popular uprising against the empire. In 206 B.C., Liu Bang, a Qin official, led an army composed of peasants and some lower nobility to victory and established his own Dynasty in place, the Han. However, unlike the Qin, the Han would unify China and rule virtually uncontested for over four hundred years. It is during this time that much of what is now considered to be Chinese culture was first actualized. The bureaucracy started under the Qin was now firmly established. The vast lands of China were now under the firm grip of a central authority. Confucianism became the state ideology although the worship of Taoist deity remained widespread, both among the peasants and the aristocracy. Ancient histories and texts were analyzed and rewritten to be more objective while new legendary myths and cultural epics were transcribed. The Han era can also be characterized as one of the greatest artistic outpourings in Chinese history, easily on par with the glories of their Western contemporaries, Greece and Rome. Wealth pouring into China from trade along the Silk Road initiated a period of unprecedented luxury. Stunning bronze vessels were created, decorated with elegant inlaid gold and silver motifs. Jade carvings reached a new level of technical brilliance. But perhaps the artistic revival of the Han Dynasty is nowhere better represented than in their sculptures and vessels that were interred with deceased nobles. Called mingqi, literally meaning “spirit articles,” these works depicted a vast array of subject, from warriors and horses to ovens and livestock, which were buried alongside the dead for use in the next world, reflecting the Chinese belief that the afterlife was an extension of our earthy existence. Thus, quite logically, the things we require to sustain and nurture our bodies in this life would be just as necessary in our next life. The Han Dynasty, like the Zhou before it, is divided into two distinct periods, the Western Han (206 B.C.-9 A.D.) and the Eastern Han (23-220 A.D.) with a brief interlude. Towards the end of the Western period, a series of weak emperors ruled the throne, controlled from behind the scenes by Wang Mang and Huo Guang, both relatives of empresses. They both exerted enormous influence over the government and when the last emperor suddenly passed away, Mang became ruling advisor, seizing this opportunity to declare his own Dynasty, the Xin, or “New.” However, another popular uprising began joined by the members of the Liu clan, the family that ruled the Han Dynasty, the Xin came to a quick end and the Eastern Han was established in its place with its capital at Loyang (Chang’an, the capital of the Western Han, was completely destroyed). However, even as Chinese influence spread across Southeastern Asia into new lands, the Eastern Han Dynasty was unable to recreate the glories of the Western Period. In fact, this period can be characterized by a bitter power struggle amongst a group of five consortial clans. These families sought to control the young, weak emperors with their court influence. Yet, as the emperors became distrustful of the rising power of the clans, they relied upon their eunuchs to defend them, often eliminating entire families at a time. During the Western Han, the Emperor was viewed as the center of the universe. However, this philosophy slowly disintegrated under the weak, vulnerable rulers of the Eastern Han, leading many scholars and officials to abandon the court. Eventually, the power of the Han would completely erode, ending with its dissolution and the beginning of the period known as the “Three Kingdoms.” This terracotta dog is stylistically portrayed with ornate body trappings and distinctive features. Positioned in an attentive stance with straddled legs, the dog is equipped in a strap body harness that moves in several directions from the tail across the back to the head, around the girth of the chest and shoulders, and under the muzzle. The body is thick and long, the legs short, and the head, crest, and fore chest area massive. The dog's head and face are modeled to a feline semblance--wide, indistinctive ears, high bridge, and short muzzle with small exposed nostrils. Stylistic folds above the eye and brow line indicate that the breed could be Shar Pei.During the Han Dynasty, clay models of dogs were often placed in the burial site of the deceased. They were arranged inside the doorway or courtyard of large houses and were placed singly, often harnessed, clearly intended to serve as watchdogs. The dog was admired for its fidelity, and the coming of the dog to one's house was considered a good omen ensuring future prosperity. Court breeders vied against each other to woo members of the imperial court, and later associations of palace dogs with the Buddhist Lion were often made by ruling families to enhance legitimacy. Elaborate burials with hundreds of interred figurines, ceramic vessels, and bronzes was a custom practiced by high status groups, based on the need to propitiate the spirit of the deceased and the belief that part of the soul continued its existence in a world similar to the mortal world. The ancients’ desire to recreate a life-like dwelling provides invaluable insight into contemporary Han life. - (PF.5122)   « Less

The overextension of the labor force during the Qin Dynasty would result in a popular uprising against the empire. In 206 B.C., Liu Bang, a Qin official, led an army composed  More »

The overextension of the labor force during the Qin Dynasty would result in a popular uprising against the empire. In 206 B.C., Liu Bang, a Qin official, led an army composed of peasants and some lower nobility to victory and established his own Dynasty in place, the Han. However, unlike the Qin, the Han would unify China and rule virtually uncontested for over four hundred years. It is during this time that much of what is now considered to be Chinese culture was first actualized. The bureaucracy started under the Qin was now firmly established. The vast lands of China were now under the firm grip of a central authority. Confucianism became the state ideology although the worship of Taoist deity remained widespread, both among the peasants and the aristocracy. Ancient histories and texts were analyzed and rewritten to be more objective while new legendary myths and cultural epics were transcribed. The Han era can also be characterized as one of the greatest artistic outpourings in Chinese history, easily on par with the glories of their Western contemporaries, Greece and Rome. Wealth pouring into China from trade along the Silk Road initiated a period of unprecedented luxury. Stunning bronze vessels were created, decorated with elegant inlaid gold and silver motifs. Jade carvings reached a new level of technical brilliance. But perhaps the artistic revival of the Han Dynasty is nowhere better represented than in their sculptures and vessels that were interred with deceased nobles. Called mingqi, literally meaning “spirit articles,” these works depicted a vast array of subject, from warriors and horses to ovens and livestock, which were buried alongside the dead for use in the next world, reflecting the Chinese belief that the afterlife was an extension of our earthy existence. Thus, quite logically, the things we require to sustain and nurture our bodies in this life would be just as necessary in our next life. The Han Dynasty, like the Zhou before it, is divided into two distinct periods, the Western Han (206 B.C.-9 A.D.) and the Eastern Han (23-220 A.D.) with a brief interlude. Towards the end of the Western period, a series of weak emperors ruled the throne, controlled from behind the scenes by Wang Mang and Huo Guang, both relatives of empresses. They both exerted enormous influence over the government and when the last emperor suddenly passed away, Mang became ruling advisor, seizing this opportunity to declare his own Dynasty, the Xin, or “New.” However, another popular uprising began joined by the members of the Liu clan, the family that ruled the Han Dynasty, the Xin came to a quick end and the Eastern Han was established in its place with its capital at Loyang (Chang’an, the capital of the Western Han, was completely destroyed). However, even as Chinese influence spread across Southeastern Asia into new lands, the Eastern Han Dynasty was unable to recreate the glories of the Western Period. In fact, this period can be characterized by a bitter power struggle amongst a group of five consortial clans. These families sought to control the young, weak emperors with their court influence. Yet, as the emperors became distrustful of the rising power of the clans, they relied upon their eunuchs to defend them, often eliminating entire families at a time. During the Western Han, the Emperor was viewed as the center of the universe. However, this philosophy slowly disintegrated under the weak, vulnerable rulers of the Eastern Han, leading many scholars and officials to abandon the court. Eventually, the power of the Han would completely erode, ending with its dissolution and the beginning of the period known as the “Three Kingdoms.” Today, when we think of mirrors, we think of a thin layer of reflective metal, usually a combination of tin and mercury, covered in a layer of protective glass. However, the modern mirror was an innovation of 16th Century Italian craftsmen. Before that, since ancient time, mirrors of highly polished bronze were used. Bronze mirrors themselves were introduced into China during the 6th Century B.C. They were used not only as functional articles but as sacred objects filled with their own powers. The custom of placing mirrors in a tomb originated around the 4th Century B.C. The Chinese believed that mirrors had the ability not only to reflect, but also to radiate light, and thus illuminate the tomb for eternity. Often multiple mirrors were entombed, not alongside the other funerary objects, but close to the body of the deceased. This silver plated mirror reflects the ancient Chinese perception of the universe. During the Han Dynasty, the Chinese believed that the earth was a square underneath a domed sky. Thus, as viewed on this mirror, the square shape surrounding the large central boss represents the earth while the wide outer rim, filled with an undulating cloud-like pattern, represents the heavens. The “T”-shaped forms that extend outwards from the four sides of the square are pillars that hold up the sky while the “L”-shaped patterns along the inside of the outer rim are devices that bring the heaven and earth together. Several stylized animals are depicted roaming the area between the square and the rim. These animals, most importantly among them: the blue dragon, the white tiger, the red phoenix, and the black wu (a cross between a tortoise and a snake), represent star constellation in the four corners of the universe. It is likely that the pointed bumps symbolize the actual stars. The extensive symbolism behind the iconography of this mirror reveals the significant powers these talismanic devices where believed to possess. This mirror is not just a functional tool in which we can see ourselves, but a heavenly instrument with which one may view the entire universe and beyond into the spiritual realm. - (H.838)   « Less

The overextension of the labor force during the Qin Dynasty would result in a popular uprising against the empire. In 206 B.C., Liu Bang, a Qin official, led an army composed  More »

The overextension of the labor force during the Qin Dynasty would result in a popular uprising against the empire. In 206 B.C., Liu Bang, a Qin official, led an army composed of peasants and some lower nobility to victory and established his own Dynasty in place, the Han. However, unlike the Qin, the Han would unify China and rule virtually uncontested for over four hundred years. It is during this time that much of what is now considered to be Chinese culture was first actualized. The bureaucracy started under the Qin was now firmly established. The vast lands of China were now under the firm grip of a central authority. Confucianism became the state ideology although the worship of Taoist deity remained widespread, both among the peasants and the aristocracy. Ancient histories and texts were analyzed and rewritten to be more objective while new legendary myths and cultural epics were transcribed. The Han era can also be characterized as one of the greatest artistic outpourings in Chinese history, easily on par with the glories of their Western contemporaries, Greece and Rome. Wealth pouring into China from trade along the Silk Road initiated a period of unprecedented luxury. Stunning bronze vessels were created, decorated with elegant inlaid gold and silver motifs. Jade carvings reached a new level of technical brilliance. But perhaps the artistic revival of the Han Dynasty is nowhere better represented than in their sculptures and vessels that were interred with deceased nobles. Called mingqi, literally meaning “spirit articles,” these works depicted a vast array of subject, from warriors and horses to ovens and livestock, which were buried alongside the dead for use in the next world, reflecting the Chinese belief that the afterlife was an extension of our earthy existence. Thus, quite logically, the things we require to sustain and nurture our bodies in this life would be just as necessary in our next life. The Han Dynasty, like the Zhou before it, is divided into two distinct periods, the Western Han (206 B.C.-9 A.D.) and the Eastern Han (23-220 A.D.) with a brief interlude. Towards the end of the Western period, a series of weak emperors ruled the throne, controlled from behind the scenes by Wang Mang and Huo Guang, both relatives of empresses. They both exerted enormous influence over the government and when the last emperor suddenly passed away, Mang became ruling advisor, seizing this opportunity to declare his own Dynasty, the Xin, or “New.” However, another popular uprising began joined by the members of the Liu clan, the family that ruled the Han Dynasty, the Xin came to a quick end and the Eastern Han was established in its place with its capital at Loyang (Chang’an, the capital of the Western Han, was completely destroyed). However, even as Chinese influence spread across Southeastern Asia into new lands, the Eastern Han Dynasty was unable to recreate the glories of the Western Period. In fact, this period can be characterized by a bitter power struggle amongst a group of five consortial clans. These families sought to control the young, weak emperors with their court influence. Yet, as the emperors became distrustful of the rising power of the clans, they relied upon their eunuchs to defend them, often eliminating entire families at a time. During the Western Han, the Emperor was viewed as the center of the universe. However, this philosophy slowly disintegrated under the weak, vulnerable rulers of the Eastern Han, leading many scholars and officials to abandon the court. Eventually, the power of the Han would completely erode, ending with its dissolution and the beginning of the period known as the “Three Kingdoms.” Today, when we think of mirrors, we think of a thin layer of reflective metal, usually a combination of tin and mercury, covered in a layer of protective glass. However, the modern mirror was an innovation of 16th Century Italian craftsmen. Before that, since ancient time, mirrors of highly polished bronze were used. Bronze mirrors themselves were introduced into China during the 6th Century B.C. They were used not only as functional articles but as sacred objects filled with their own powers. The custom of placing mirrors in a tomb originated around the 4th Century B.C. The Chinese believed that mirrors had the ability not only to reflect, but also to radiate light, and thus illuminate the tomb for eternity. Often multiple mirrors were entombed, not alongside the other funerary objects, but close to the body of the deceased.During the Han Dynasty, the iconography of the decorations that adorn the backsides of mirrors was inextricably linked to their philosophical beliefs and perception of the universe. For instance, on this example, echoes of this symbolism are visible. The outer flat rim symbolizes the heavens while the four stylized dragon heads may represent the four cardinal directions and the quadrants of the universe. A hole has been drilled into the large central boss. A chord would have been wound through here to serve as a handle. We can imagine a gorgeous young princess holding this mirror in her hands almost two thousand years ago. She would have gazed into the finely polished surface and saw her own image reflected. While her own beauty would have surely pleased her, perhaps her was even more admiring of the stunning decorative motif that embellishes the back. - (H.840)   « Less

The overextension of the labor force during the Qin Dynasty would result in a popular uprising against the empire. In 206 B.C., Liu Bang, a Qin official, led an army  More »

The overextension of the labor force during the Qin Dynasty would result in a popular uprising against the empire. In 206 B.C., Liu Bang, a Qin official, led an army composed of peasants and some lower nobility to victory and established his own Dynasty in place, the Han. However, unlike the Qin, the Han would unify China and rule virtually uncontested for over four hundred years. It is during this time that much of what is now considered to be Chinese culture was first actualized. The bureaucracy started under the Qin was now firmly established. The vast lands of China were now under the firm grip of a central authority. Confucianism became the state ideology although the worship of Taoist deity remained widespread, both among the peasants and the aristocracy. Ancient histories and texts were analyzed and rewritten to be more objective while new legendary myths and cultural epics were transcribed. The Han era can also be characterized as one of the greatest artistic outpourings in Chinese history, easily on par with the glories of their Western contemporaries, Greece and Rome. Wealth pouring into China from trade along the Silk Road initiated a period of unprecedented luxury. Stunning bronze vessels were created, decorated with elegant inlaid gold and silver motifs. Jade carvings reached a new level of technical brilliance. But perhaps the artistic revival of the Han Dynasty is nowhere better represented than in their sculptures and vessels that were interred with deceased nobles. Called mingqi, literally meaning “spirit articles,” these works depicted a vast array of subject, from warriors and horses to ovens and livestock, which were buried alongside the dead for use in the next world, reflecting the Chinese belief that the afterlife was an extension of our earthy existence. Thus, quite logically, the things we require to sustain and nurture our bodies in this life would be just as necessary in our next life. The Han Dynasty, like the Zhou before it, is divided into two distinct periods, the Western Han (206 B.C.-9 A.D.) and the Eastern Han (23-220 A.D.) with a brief interlude. Towards the end of the Western period, a series of weak emperors ruled the throne, controlled from behind the scenes by Wang Mang and Huo Guang, both relatives of empresses. They both exerted enormous influence over the government and when the last emperor suddenly passed away, Mang became ruling advisor, seizing this opportunity to declare his own Dynasty, the Xin, or “New.” However, another popular uprising began joined by the members of the Liu clan, the family that ruled the Han Dynasty, the Xin came to a quick end and the Eastern Han was established in its place with its capital at Loyang (Chang’an, the capital of the Western Han, was completely destroyed). However, even as Chinese influence spread across Southeastern Asia into new lands, the Eastern Han Dynasty was unable to recreate the glories of the Western Period. In fact, this period can be characterized by a bitter power struggle amongst a group of five consortial clans. These families sought to control the young, weak emperors with their court influence. Yet, as the emperors became distrustful of the rising power of the clans, they relied upon their eunuchs to defend them, often eliminating entire families at a time. During the Western Han, the Emperor was viewed as the center of the universe. However, this philosophy slowly disintegrated under the weak, vulnerable rulers of the Eastern Han, leading many scholars and officials to abandon the court. Eventually, the power of the Han would completely erode, ending with its dissolution and the beginning of the period known as the “Three Kingdoms.” Today, when we think of mirrors, we think of a thin layer of reflective metal, usually a combination of tin and mercury, covered in a layer of protective glass. However, the modern mirror was an innovation of 16th Century Italian craftsmen. Before that, since ancient time, mirrors of highly polished bronze were used. Bronze mirrors themselves were introduced into China during the 6th Century B.C. They were used not only as functional articles but as sacred objects filled with their own powers. The custom of placing mirrors in a tomb originated around the 4th Century B.C. The Chinese believed that mirrors had the ability not only to reflect, but also to radiate light, and thus illuminate the tomb for eternity. Often multiple mirrors were entombed, not alongside the other funerary objects, but close to the body of the deceased. During the Han Dynasty, the iconography of the decorations that adorn the backsides of mirrors was inextricably linked to their philosophical beliefs and perception of the universe. For instance, on this example, echoes of this symbolism are visible. The outer flat rim symbolizes the heavens while the four smaller bosses amongst the highly stylized birds resting on branches represent the four cardinal directions and the quadrants of the universe. A hole has been drilled into the large central boss. A chord would have been wound through here to serve as a handle. We can imagine a gorgeous young princess holding this mirror in her hands almost two thousand years ago. She would have gazed into the finely polished surface and saw her own image reflected. While her own beauty would have surely pleased her, perhaps her was even more admiring of the stunning decorative motif that embellishes the back. - (H.843)   « Less

The overextension of the labor force during the Qin Dynasty would result in a popular uprising against the empire. In 206 B.C., Liu Bang, a Qin official, led an army composed  More »

The overextension of the labor force during the Qin Dynasty would result in a popular uprising against the empire. In 206 B.C., Liu Bang, a Qin official, led an army composed of peasants and some lower nobility to victory and established his own Dynasty in place, the Han. However, unlike the Qin, the Han would unify China and rule virtually uncontested for over four hundred years. It is during this time that much of what is now considered to be Chinese culture was first actualized. The bureaucracy started under the Qin was now firmly established. The vast lands of China were now under the firm grip of a central authority. Confucianism became the state ideology although the worship of Taoist deity remained widespread, both among the peasants and the aristocracy. Ancient histories and texts were analyzed and rewritten to be more objective while new legendary myths and cultural epics were transcribed. The Han era can also be characterized as one of the greatest artistic outpourings in Chinese history, easily on par with the glories of their Western contemporaries, Greece and Rome. Wealth pouring into China from trade along the Silk Road initiated a period of unprecedented luxury. Stunning bronze vessels were created, decorated with elegant inlaid gold and silver motifs. Jade carvings reached a new level of technical brilliance. But perhaps the artistic revival of the Han Dynasty is nowhere better represented than in their sculptures and vessels that were interred with deceased nobles. Called mingqi, literally meaning “spirit articles,” these works depicted a vast array of subject, from warriors and horses to ovens and livestock, which were buried alongside the dead for use in the next world, reflecting the Chinese belief that the afterlife was an extension of our earthy existence. Thus, quite logically, the things we require to sustain and nurture our bodies in this life would be just as necessary in our next life. The Han Dynasty, like the Zhou before it, is divided into two distinct periods, the Western Han (206 B.C.-9 A.D.) and the Eastern Han (23-220 A.D.) with a brief interlude. Towards the end of the Western period, a series of weak emperors ruled the throne, controlled from behind the scenes by Wang Mang and Huo Guang, both relatives of empresses. They both exerted enormous influence over the government and when the last emperor suddenly passed away, Mang became ruling advisor, seizing this opportunity to declare his own Dynasty, the Xin, or “New.” However, another popular uprising began joined by the members of the Liu clan, the family that ruled the Han Dynasty, the Xin came to a quick end and the Eastern Han was established in its place with its capital at Loyang (Chang’an, the capital of the Western Han, was completely destroyed). However, even as Chinese influence spread across Southeastern Asia into new lands, the Eastern Han Dynasty was unable to recreate the glories of the Western Period. In fact, this period can be characterized by a bitter power struggle amongst a group of five consortial clans. These families sought to control the young, weak emperors with their court influence. Yet, as the emperors became distrustful of the rising power of the clans, they relied upon their eunuchs to defend them, often eliminating entire families at a time. During the Western Han, the Emperor was viewed as the center of the universe. However, this philosophy slowly disintegrated under the weak, vulnerable rulers of the Eastern Han, leading many scholars and officials to abandon the court. Eventually, the power of the Han would completely erode, ending with its dissolution and the beginning of the period known as the “Three Kingdoms.” Today, when we think of mirrors, we think of a thin layer of reflective metal, usually a combination of tin and mercury, covered in a layer of protective glass. However, the modern mirror was an innovation of 16th Century Italian craftsmen. Before that, since ancient time, mirrors of highly polished bronze were used. Bronze mirrors themselves were introduced into China during the 6th Century B.C. They were used not only as functional articles but as sacred objects filled with their own powers. The custom of placing mirrors in a tomb originated around the 4th Century B.C. The Chinese believed that mirrors had the ability not only to reflect, but also to radiate light, and thus illuminate the tomb for eternity. Often multiple mirrors were entombed, not alongside the other funerary objects, but close to the body of the deceased. During the Han Dynasty, the iconography of the decorations that adorn the back sides of mirrors was inextricably linked to their philosophical beliefs and perception of the universe. For instance, on this example, echoes of this symbolism are visible. The outer flat rim symbolizes the heavens while the four smaller bosses amongst the swimming fish represent the four cardinal directions and the quadrants of the universe. A hole has been drilled into the large central boss. A chord would have been wound through here to serve as a handle. We can imagine a gorgeous young princess holding this mirror in her hands almost two thousand years ago. She would have gazed into the finely polished surface and saw her own image reflected. While her own beauty would have surely pleased her, perhaps her was even more admiring of the stunning decorative motif that embellishes the back. - (H.847)   « Less

Striding forward on powerful haunches, this mythological beast is a composite of several different animals. He bears the hoofed legs and muscular body of a bull with a  More »

Striding forward on powerful haunches, this mythological beast is a composite of several different animals. He bears the hoofed legs and muscular body of a bull with a distinctively equestrian head. Bosses rise from his body, following his spinal chord, and culminate in two pointed horns that protrude from the top of his neck. His arched tail, held up over his back, appears to be more canine that bovine or equestrian.The menacing expressions are obviously meant to serve an apotropaic purpose, perhaps reflecting the northerners's greater awareness of the dark world of spirits.Such a composite animal first emerged during the Western Jin period (265-316) and later evolved in the phantasmagorical human headed tomb guardians known as earth-spirits (Chin: du sheng), so popular during the Tang dynasty in northern and central China. Instead, in the south tomb guardians quickly disappeared after the Eastern Jin period (317- 420). An abrupt change of practice that probably reflected different cultural approaches. In fact, northern people -being more mindful of spirits and demons- were always more inclined to protect the dead from undesirable encounters and went into a lot of effort in creating wonderful sculptures of tomb guardians; southerners instead simply chose to continue to transmit the age-old practice of providing for the daily life of the deceased in the afterlife.Clearly, this is a fierce, untamed beast. With its head lowered, he appears to charge forward like a pull, thrusting his horns forward into whatever obstacle might block his path. Remnants of the original polychrome pigment are visible in his red ear, although most of the work is covered in a layer of encrusted dirt. Rarely do such delicate details survive the ravages of time and the stresses of excavation. A similar example was unearthed from a Western Jin tomb in Henan province at Yanshi.This magnificent sculpture is an insightful glimpse into the fantastic mythology of ancient China.For a in-depth description of horned tomb guardians see: Fong Mary H., "Tomb Guardians Figurines: Their Evolution and Iconography" in Kuwayama ed, Ancient Mortuary Traditions of China: Papers on Chinese Ceramic Funerary Sculptures, Los angeles, 1991: 84-115. - (H.918)   « Less

The overextension of the labor force during the Qin Dynasty would result in a popular uprising against the empire. In 206 B.C., Liu Bang, a Qin official, led an army composed  More »

The overextension of the labor force during the Qin Dynasty would result in a popular uprising against the empire. In 206 B.C., Liu Bang, a Qin official, led an army composed of peasants and some lower nobility to victory and established his own Dynasty in place, the Han. However, unlike the Qin, the Han would unify China and rule virtually uncontested for over four hundred years. It is during this time that much of what is now considered to be Chinese culture was first actualized. The bureaucracy started under the Qin was now firmly established. The vast lands of China were now under the firm grip of a central authority. Confucianism became the state ideology although the worship of Taoist deity remained widespread, both among the peasants and the aristocracy. Ancient histories and texts were analyzed and rewritten to be more objective while new legendary myths and cultural epics were transcribed.The Han era can also be characterized as one of the greatest artistic outpourings in Chinese history, easily on par with the glories of their Western contemporaries, Greece and Rome. Wealth pouring into China from trade along the Silk Road initiated a period of unprecedented luxury. Stunning bronze vessels were created, decorated with elegant inlaid gold and silver motifs. Jade carvings reached a new level of technical brilliance. But perhaps the artistic revival of the Han Dynasty is nowhere better represented than in their sculptures and vessels that were interred with deceased nobles. Called mingqi, literally meaning “spirit articles,” these works depicted a vast array of subject, from warriors and horses to ovens and livestock, which were buried alongside the dead for use in the next world, reflecting the Chinese belief that the afterlife was an extension of our earthy existence. Thus, quite logically, the things we require to sustain and nurture our bodies in this life would be just as necessary in our next life.The Han Dynasty, like the Zhou before it, is divided into two distinct periods, the Western Han (206 B.C.-9 A.D.) and the Eastern Han (23-220 A.D.) with a brief interlude. Towards the end of the Western period, a series of weak emperors ruled the throne, controlled from behind the scenes by Wang Mang and Huo Guang, both relatives of empresses. They both exerted enormous influence over the government and when the last emperor suddenly passed away, Mang became ruling advisor, seizing this opportunity to declare his own Dynasty, the Xin, or “New.” However, another popular uprising began joined by the members of the Liu clan, the family that ruled the Han Dynasty, the Xin came to a quick end and the Eastern Han was established in its place with its capital at Loyang (Chang’an, the capital of the Western Han, was completely destroyed).However, even as Chinese influence spread across Southeastern Asia into new lands, the Eastern Han Dynasty was unable to recreate the glories of the Western Period. In fact, this period can be characterized by a bitter power struggle amongst a group of five consortial clans. These families sought to control the young, weak emperors with their court influence. Yet, as the emperors became distrustful of the rising power of the clans, they relied upon their eunuchs to defend them, often eliminating entire families at a time. During the Western Han, the Emperor was viewed as the center of the universe. However, this philosophy slowly disintegrated under the weak, vulnerable rulers of the Eastern Han, leading many scholars and officials to abandon the court. Eventually, the power of the Han would completely erode, ending with its dissolution and the beginning of the period known as the “Three Kingdoms.”This terracotta dog, with rare green-glazed highlights, is a splendid example of mingqi, literally translated as: “items for the next world.” During the Hand Dynasty, the ancient Chinese believed that the afterlife was an extension of our earthly existence. Thus high-ranking members of the social hierarchy were buried in splendid tombs replete with replicas of their daily lives rendered in all media. It is not uncommon to find ornate dinner sets with elegantly painted utensils, wine vessels, and food storage containers. Sculpted effigies of warriors and guardians provided protection as musicians and entertainers provided company. Likewise, herds of domesticated animals were interred alongside the deceased to serve as food sources in the afterlife. Although it is possible that this dog was entombed to be eaten in the next world, the collar and harness he wears suggests otherwise.More likely, this dog was a beloved companion who served his owner well both on earth and beyond. His ears stand upwards, as if attentively guarding his master throughout eternity. The heavy folds of skin around the eyes and the curly tail, as well as the general size and stature, suggest that this dog may be an ancestor of the modern Chinese Shar Pei breed. Green-glazed highlights that have developed a “frosted” patina over the centuries decorate one of the dog’s sides, as if the sculptor was glazing another work when a few drips fell onto the dog. Although similar works were meant to serve as food for the afterlife, the love and attention dedicated to the creation of this stunning work of art suggests that this dog is much more than food. Instead, this beloved pet stands faithfully by his master’s side throughout eternity. - (H.996)   « Less