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Zhou dynasty

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Territory of the Western Zhou Template:Circa

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and largest city
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• Total

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• Land

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• Water (%)

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• 

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• 

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Website
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  7. }}{{#if:|
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{{{footnotes}}}{{#if:|
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Yellow, Yangtze, and Liao civilization

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Late Shang Template:Nowrap
Western Zhou Template:Nowrap
Eastern Zhou Template:Nowrap
Spring and Autumn Template:Nowrap
Warring States Template:Nowrap

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Chu–Han Contention Template:Nowrap
Western Han Template:Nowrap
Xin Template:Nowrap
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Wei, Shu, and Wu

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Southern Song Template:Nowrap

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| below =

| navbar = {{#ifeq:|subtemplate |off}} }} The Zhou dynasty (Template:IPAc-en Template:Respell) was a royal dynasty of China that existed for 789 years from Template:Circa until 256 BC, the longest span of any dynasty in Chinese history. During the Western Zhou period (Template:CircaTemplate:Snd771 BC), the royal house, surnamed Ji, had military control over territories centered on the Wei River valley and North China Plain. Even as Zhou suzerainty became increasingly ceremonial over the following Eastern Zhou period (771–256 BC), the political system created by the Zhou royal house survived in some form for several additional centuries. A date of 1046 BC for the Zhou's establishment is supported by the Xia–Shang–Zhou Chronology Project and David Pankenier,<ref>Template:Cite book</ref> but David Nivison and Edward L. Shaughnessy date the establishment to 1045 BC.<ref>Template:Cite book</ref><ref>Template:Cite book</ref>

The latter Eastern Zhou period is itself roughly subdivided into two parts. During the Spring and Autumn period (Template:Circa), power became increasingly decentralized as the authority of the royal house diminished. The Warring States period (Template:CircaTemplate:Snd221 BC) that followed saw large-scale warfare and consolidation among what had formerly been Zhou client states, until the Zhou were formally extinguished by the state of Qin in 256 BC. The Qin ultimately founded the imperial Qin dynasty in 221 BC after conquering all of China.

The Zhou period is often considered to be the zenith for the craft of Chinese bronzeware.<ref>Template:Cite book</ref> The latter Zhou period is also famous for the advent of three major Chinese philosophies: Confucianism, Taoism and Legalism. The Zhou dynasty also spans the period when the predominant form of written Chinese became seal script, which evolved from the earlier oracle bone and bronze scripts. By the dynasty's end, an immature form of clerical script had also emerged.

HistoryEdit

FoundationEdit

Template:See also

Traditional mythEdit

According to Chinese mythology, the Zhou lineage began when Jiang Yuan, a consort of the legendary Emperor Ku, miraculously conceived a child, Qi "the Abandoned One", after stepping into the divine footprint of Shangdi.<ref name="ode2ji">'"Major Hymns - Decade of the Birth of Our People - Birth of Our People"</ref><ref name="eb">"Hou Ji". Encyclopædia Britannica.</ref> Qi was a culture hero credited with surviving abandonment by his mother three times, and with greatly improving agriculture,<ref name="ode2ji"/> to the point where he was granted lordship over Tai, the surname Ji, and the title Houji "Lord of Millet", by the Emperor Shun.Template:Sfn He even received sacrifice as a harvest god. The term Houji was probably a hereditary title attached to a lineage.

Buzhu—Qi's son, or rather that of the Houji—is said to have abandoned his position as Agrarian Master (Template:Zhi) in old age and either he or his son Ju abandoned their tradition, living in the manner of the Xirong and Rongdi (see Hua–Yi distinction).Template:Sfn Ju's son Liu,Template:Sfnp however, led his people to prosperity by restoring agriculture and settling them at a place called Bin,Template:Efn which his descendants ruled for generations. Tai later led the clan from Bin to Zhou, an area in the Wei River valley (modern Qishan County).

The duke passed over his two elder sons Taibo and Zhongyong to favor the younger Jili, a warrior in his own right. As a vassal of the Shang kings Wu Yi and Wen Ding, Jili went to conquer several Xirong tribes before being treacherously killed by Shang forces. Taibo and Zhongyong had supposedly already fled to the Yangtze delta, where they established the state of Wu among the tribes there. Jili's son Wen bribed his way out of imprisonment and moved the Zhou capital to Feng (present-day Xi'an). Around 1046 BC, Wen's son Wu and his ally Jiang Ziya led an army of 45,000 men and 300 chariots across the Yellow River and defeated King Zhou of Shang at the Battle of Muye, marking the beginning of the Zhou dynasty.Template:Efn The Zhou enfeoffed a member of the defeated Shang royal family as the Duke of Song, which was held by descendants of the Shang royal family until its end. This practice was referred to as Template:Ill.

CultureEdit

According to Nicholas Bodman, the Zhou appear to have spoken a language largely similar in vocabulary and syntax to that of the Shang;Template:Sfnp a recent study by David McCraw, using lexical statistics, reached the same conclusion.<ref>Template:Cite journal</ref> The Zhou emulated Shang cultural practices, possibly to legitimize their own rule,<ref>Template:Cite book</ref> and became the successors to Shang culture.<ref name="li2006">Template:Cite book</ref> At the same time, the Zhou may also have been connected to the Xirong, a broadly defined cultural group to the west of the Shang, which the Shang regarded as tributaries.<ref>Template:Cite thesis</ref>Template:Better source needed For example, the philosopher Mencius (372–289 BC) acknowledged that King Wen of Zhou had ancestry from among the Xirong, as King Wen's descendants, the Zhou kings, claimed descent from Hou Ji, a legendary culture hero possibly related to the Xirong through his mother Jiang Yuan.<ref>Mencius, "Li lou II". text: "孟子曰：「舜生於諸馮，遷於負夏，卒於鳴條，東夷之人也。文王生於岐周，卒於畢郢，西夷之人也。" D.C.Lau (1970:128)'s translation: "Mencius said, 'Shun was an Eastern barbarian; he was born in Chu Feng, moved to Fu Hsia, and died in Ming T'iao. King Wen was a Western barbarian; he was born in Ch'i Chou and died in Pi Ying."</ref><ref>Classic of Poetry "Sheng Min"</ref><ref name="pulleyblank1983">Template:Cite book</ref><ref name="Pulleyblank2000">Pulleyblank, Edwin G. (2000). "Ji 姬 and Jiang 姜: The Role of Exogamic Clans in the Organization of the Zhou Polity", Early China. 25 p. 21–22</ref> Additionally, the late 4th-century BC Zuo Zhuan comments that the baron of Li Rong (Template:Zhi), after being defeated by Jin, married his daughter Li Ji off.<ref>Zuo Zhuan, "Duke Zhuang - 28th year - zhuan" quote: "晉伐驪戎，驪戎男女以驪姬。"</ref><ref name="Lee">Template:Cite book</ref>Template:Efn According to historian Li Feng, the term "Rong" during the Western Zhou period was likely used to designate political and military adversaries rather than cultural and ethnic "others".<ref name="li2006" /> Cultural artifacts of the Western Rong coexisted with Western Zhou bronzes, indicating close bonds between the Rong and the Western Zhou.<ref>Template:Cite book</ref>

Western ZhouEdit

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File:EN-WesternZhouStates.jpg
States of the Western Zhou dynasty

During the Western Zhou (1045–771 BC), King Wu maintained the old capital for ceremonial purposes but constructed a new one for his palace and administration nearby at Haojing. Although Wu's early death left a young and inexperienced heir, the Duke of Zhou assisted his nephew King Cheng in consolidating royal power. Wary of the Duke of Zhou's increasing power, the "Three Guards", Zhou princes stationed on the eastern plain, rose in rebellion against his regency. Even though they garnered the support of independent-minded nobles, Shang partisans, and several Dongyi tribes, the Duke of Zhou quelled the rebellion, and further expanded the Zhou Kingdom into the east. To maintain Zhou authority over its greatly expanded territory and prevent other revolts, he set up the fengjian system.Template:Sfnp Furthermore, he countered Zhou's crisis of legitimacy by expounding the doctrine of the Mandate of Heaven while accommodating important Shang rituals at Wangcheng and Chengzhou.Template:Sfnmp

Over time, this decentralized system became strained as the familial relationships between the Zhou kings and the regional dynasties thinned over the generations. Peripheral territories developed local power and prestige on par with that of the Zhou.Template:Sfnp

The conflicts with nomadic tribes from the north and the northwest, variously known as the Xianyun, Guifang, or various "Rong" tribes, such as the Xirong, Shanrong or Quanrong, intensified towards the end of the Western Zhou period.<ref name="WT"/> These tribes are recorded as harassing Zhou territory, but at the time the Zhou were expanding northwards, encroaching on their traditional lands—especially the Wei River valley. Archaeologically, the Zhou expanded to the north and the northwest at the expense of the Siwa culture.<ref name="WT">Template:Cite book</ref>

When King You demoted and exiled his Qiang queen in favor of the commoner Bao Si, the disgraced queen's father the Marquis of Shen joined with Zeng and the Quanrong. The Quanrong put an end to the Western Zhou in 771 BC, sacking the Zhou capital at Haojing and killing the last Western Zhou king You.<ref name="WT"/> With King You dead, a conclave of nobles met at Shen and declared the Marquis's grandson King Ping. The capital was moved eastward to Wangcheng, marking the beginning of the Eastern Zhou period.<ref name="Chengzhou"/>

Eastern ZhouEdit

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File:States of Zhou Dynasty.png
Major states during the Eastern Zhou

Template:Continental Asia in 500 BCE The Eastern Zhou period (771–256 BC) was characterized by an accelerating collapse of royal authority, although the king's ritual importance enabled more than five additional centuries of rule. The Spring and Autumn Annals, the Confucian chronicle of the early years of this process, gave the period its name as the Spring and Autumn period. The partition of Jin during the mid-5th century BC is a commonly cited as initiating the subsequent Warring States period.Template:Sfnp In 403 BC, the Zhou court recognized Han, Zhao, and Wei as fully independent states. In 344, Duke Hui of Wei was the first to claim the title of "king" for himself. Others followed, marking a turning point, as rulers did not even entertain the pretense of vassalage of the Zhou court, instead proclaiming themselves fully independent kingdoms. A series of states rose to prominence before each falling in turn, and in most of these conflicts Zhou was a minor player.

The last Zhou king is traditionally taken to be Nan, who was killed when Qin captured Wangcheng in 256 BC.<ref name="Chengzhou"/> Duke Wen of Eastern Zhou declared himself to be "King Hui", but his splinter state was fully disassembled by 249. Qin's wars of unification concluded in 221 BC with Qin Shi Huang's annexation of Qi.

The Eastern Zhou is also remembered as the golden age of Chinese philosophy: the Hundred Schools of Thought which flourished as rival lords patronized itinerant scholars is led by the example of Qi's Jixia Academy. The Nine Schools of Thought which came to dominate the others were Confucianism as interpreted by Mencius and others, Legalism, Taoism, Mohism, the utopian communalist Agriculturalism, two strains of the School of Diplomacy, the School of Names, Sun Tzu's School of the Military, and the School of Naturalists.<ref name="chiphi">Template:Cite encyclopedia</ref> While only the first three of these would receive imperial patronage in later dynasties, doctrines from each influenced the others and Chinese society in sometimes unusual ways. The Mohists for instance found little interest in their praise of meritocracy but much acceptance for their mastery of defensive siege warfare; much later, however, their arguments against nepotism were used in favor of establishing the imperial examination system.

Culture and societyEdit

The Zhou heartland was the Wei River valley; this remained their primary base of power after conquering the Shang.<ref>Template:Cite book</ref>

Mandate of HeavenEdit

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File:陕西扶风法门镇庄白村-三年兴壶-西周-宝鸡周原博物院.jpg
Western Zhou bronze pot (896 BC), Fufeng County, ShaanxiTemplate:SndBaoji Zhouyuan Museum

Zhou rulers introduced the Mandate of Heaven, which would prove to be among East Asia's most enduring political doctrines. According to the theory, Heaven imposed a mandate to replace the Shang with the Zhou, whose moral superiority justified seizing Shang wealth and territory in order to return good governance to the people.Template:Sfnp

The Mandate of Heaven was presented as a religious compact between the Zhou people and their supreme god in heaven. The Zhou agreed that since worldly affairs were supposed to align with those of the heavens, the heavens conferred legitimate power on only one person, the Zhou ruler. In return, the ruler was duty-bound to uphold heaven's principles of harmony and honor. Any ruler who failed in this duty, who let instability creep into earthly affairs, or who let his people suffer, would lose the mandate. Under this system, it was the prerogative of spiritual authority to withdraw support from any wayward ruler and to find another, more worthy one.Template:Sfnp In this way, the Zhou sky god legitimized regime change.

In using this creed, the Zhou rulers had to acknowledge that any group of rulers, even they themselves, could be ousted if they lost the mandate of heaven because of improper practices. The book of odes written during the Zhou period clearly intoned this caution.Template:Sfnp

The Zhou kings contended that heaven favored their triumph because the last Shang kings had been evil men whose policies brought pain to the people through waste and corruption.<ref>Template:Cite book</ref> After the Zhou came to power, the mandate became a political tool.

One of the duties and privileges of the king was to create a royal calendar. This official document defined times for undertaking agricultural activities and celebrating rituals. But unexpected events such as solar eclipses or natural calamities threw the ruling house's mandate into question. Since rulers claimed that their authority came from heaven, the Zhou made great efforts to gain accurate knowledge of the stars and to perfect the astronomical system on which they based their calendar.Template:Sfnp

Zhou legitimacy also arose indirectly from Shang material culture through the use of bronze ritual vessels, statues, ornaments, and weapons. As the Zhou emulated the Shang's large scale production of ceremonial bronzes, they developed an extensive system of bronze metalworking that required a large force of tribute labor. Many of its members were Shang, who were sometimes forcibly transported to new Zhou to produce the bronze ritual objects which were then sold and distributed across the lands, symbolizing Zhou legitimacy.Template:Sfnp

FeudalismEdit

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File:CMOC Treasures of Ancient China exhibit - bronze gui.jpg
A Western Zhou ceremonial bronze of cooking-vessel form inscribed to record that the King of Zhou gave a fiefdom to Shi You, ordering that he inherit the title as well as the land and people living there

Western writers often describe the Zhou period as feudal because the Zhou's fengjian system invites comparison with European political systems during the Middle Ages.

File:Changshadragon.jpg
Silk painting depicting a man riding a dragon, painting on silk, dated to 5th–3rd century BC, from Zidanku Tomb no. 1 in Changsha, Hunan
File:Lacquer painting from Ch'u State.jpg
A Template:Circa lacquerware painting from the Jingmen Tomb of the state of Chu (704–223 BC), depicting men wearing precursors to hanfu dress and riding in a two-horsed chariot

There were many similarities between the decentralized systems. When the dynasty was established, the conquered land was divided into hereditary fiefs ({{#invoke:Lang|lang}}, zhūhóu) that eventually became powerful in their own right. In matters of inheritance, the Zhou dynasty recognized only patrilineal primogeniture as legal.<ref>Template:Cite book</ref><ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> According to Hsi-Sheng Tao, "the Tsung-fa or descent line system has the following characteristics: patrilineal descent, patrilineal succession, patriarchate, sib-exogamy, and primogeniture"<ref>Tao, Hsi-Sheng. Marriage and Family, Shanghai. 1934. pp. 17–31</ref>

The system, also called "extensive stratified patrilineage", was defined by the anthropologist Kwang-chih Chang as "characterized by the fact that the eldest son of each generation formed the main of line descent and political authority, whereas the younger brothers were moved out to establish new lineages of lesser authority. The farther removed, the lesser the political authority". Ebrey defines the descent-line system as follows: "A great line (ta-tsung) is the line of eldest sons continuing indefinitely from a founding ancestor. A lesser line is the line of younger sons going back no more than five generations. Great lines and lesser lines continually spin off new lesser lines, founded by younger sons".

K.E. Brashier writes in his book "Ancestral Memory in Early China" about the tsung-fa system of patrilineal primogeniture: "The greater lineage, if it has survived, is the direct succession from father to eldest son and is not defined via the collateral shifts of the lesser lineages. In discussions that demarcate between trunk and collateral lines, the former is called a zong and the latter a zu, whereas the whole lineage is dubbed the shi. [...] On one hand, every son who is not the eldest and hence not heir to the lineage territory has the potential of becoming a progenitor and fostering a new trunk lineage (Ideally he would strike out to cultivate new lineage territory). [...] According to the Zou commentary, the son of heaven divided land among his feudal lords, his feudal lords divided the land among their dependent families and so forth down the pecking order to the officers who had their dependent kin and the commoners who "each had his apportioned relations and all had their graded precedence""<ref>Template:Cite book</ref>

This type of unilineal descent-group later became the model of the Korean family through the influence of Neo-Confucianism, as Zhu Xi and others advocated its re-establishment in China.<ref>Template:Cite book</ref>

Fengjian system and bureaucracyEdit

There were five peerage ranks below the royal ranks, in descending order with common English translations: gōng 公 "duke", hóu 侯 "marquis", bó 伯 "count", zǐ 子 "viscount", and nán 男 "baron".<ref>ChinaKnowledge.de encyclopedia, [1] Alternatively, the sequence was translated as prince, lord, elder, master, chieftain: Brooks 1997:3 n.9.</ref> At times, a vigorous duke would take power from his nobles and centralize the state. Centralization became more necessary as the states began to war among themselves and decentralization encouraged more war. If a duke took power from his nobles, the state would have to be administered bureaucratically by appointed officials.

Despite these similarities, there are a number of important differences from medieval Europe. One obvious difference is that the Zhou ruled from walled cities rather than castles. Another was China's distinct class system, which lacked an organized clergy but saw Shang-descent yeomen become masters of ritual and ceremony, as well as astronomy, state affairs and ancient canons, known as ru ({{#invoke:Lang|lang}}).<ref>Template:Cite book</ref> When a dukedom was centralized, these people would find employment as government officials or officers. These hereditary classes were similar to Western knights in status and breeding, but unlike the European equivalent, they were expected to be something of a scholar instead of a warrior. Being appointed, they could move from one state to another. Some would travel from state to state peddling schemes of administrative or military reform. Those who could not find employment would often end up teaching young men who aspired to official status. The most famous of these was Confucius, who taught a system of mutual duty between superiors and inferiors. In contrast, the Legalists had no time for Confucian virtue and advocated a system of strict laws and harsh punishments.Template:Citation needed

AgricultureEdit

File:Shi Qiang pan.jpg
The Shi Qiang pan (Template:Circa), inscribed with the accomplishments of the earliest Zhou kings

Agriculture in the Zhou dynasty was very intensive and, in many cases, directed by the government. All farming lands were owned by nobles, who then gave their land to their serfs, a situation similar to European feudalism. For example, a piece of land was divided into nine squares in the well-field system, with the grain from the middle square taken by the government and that of surrounding squares kept by individual farmers. This way, the government was able to store surplus food and distribute it in times of famine or bad harvest. Some important manufacturing sectors during this period included bronze smelting, which was integral to making weapons and farming tools. Again, these industries were dominated by the nobility who directed the production of such materials.<ref>History of Zhou Dynasty 1122–255 BC China Education Center</ref>

China's first projects of hydraulic engineering were initiated during the Zhou dynasty, ultimately as a means to aid agricultural irrigation. Sunshu Ao, the Chancellor of Wei who served King Zhuang of Chu, dammed a river to create an enormous irrigation reservoir in modern-day northern Anhui province. For this, Sunshu is credited as China's first hydraulic engineer. The later Wei statesman Ximen Bao, who served Marquis Wen of Wei (445–396 BC), was the first hydraulic engineer of China to have created a large irrigation canal system. As the main focus of his grandiose project, his canal work eventually diverted the waters of the entire Zhang River to a spot further up the Yellow River.Template:Citation needed

MilitaryEdit

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File:Cavalry and Horse Warring States period 475-221 BCE Terracotta Warriors 2013 exhibit at San Francisco's Asian Art Museum 20130320-110726 C4A.jpg
The Taerpo Horserider, a Qin terracotta figurine from a tomb near modern Xianyang in Shaanxi, 4th–3rd century BC<ref name="MK">Template:Cite journal</ref>

The early Western Zhou supported a strong army, split into two major units: "the Six Armies of the west" and "the Eight Armies of Chengzhou". The armies campaigned in the northern Loess Plateau, modern Ningxia and the Yellow River floodplain. The military prowess of Zhou peaked during the 19th year of King Zhao's reign, when the six armies were wiped out along with King Zhao on a campaign around the Han River. Early Zhou kings were true commanders-in-chief

King Zhao was famous for repeated campaigns in the Yangtze region, and died on campaign. Later kings' campaigns were less effective. King Li led 14 armies against barbarians in the south, but failed to achieve any victory. King Xuan fought the Quanrong nomads in vain. King You was killed by the Quanrong when Haojing was sacked. Although chariots had been introduced to China during the Shang dynasty from Central Asia, the Zhou period saw the first major use of chariots in battle.Template:SfnpTemplate:Sfnp Recent archaeological finds demonstrate similarities between horse burials of the Shang and Zhou dynasties with the steppe populations in the west, such as the Saka and Wusun.<ref name="KrechSteinicke">Template:Harvnb</ref><ref>Template:Cite journal</ref> Other possible cultural influences resulting from contact with these Iranic people of Central Asia in this period may include fighting styles, head-and-hooves burials, art motifs and myths.<ref name="KrechSteinicke"/>

The Zhou army also included "barbarian" troops such as the Di people. King Hui of Zhou married a princess of the Red Di as a sign of appreciation for the importance of the Di troops.<ref>Template:Cite book</ref> King Xiang of Zhou also married a Di princess after receiving Di military support.<ref>Template:Cite book</ref>

  • Gold sword hilt Eastern Zhou BM.jpg

    Gold sword hilt, Eastern Zhou, 6–5th century BCTemplate:SndBritish Museum

  • CMOC Treasures of Ancient China exhibit - bronze sword.jpg

    Eastern Zhou bronze sword excavated from Changsa, Hunan

  • Eastern Zhou Bronze Ji (Halberd) (10338222034).jpg

    Eastern Zhou jǐ bronze halberd

PhilosophyEdit

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File:Plaque in animal style, Later Zhou or Han dynasty, 4th-3rd century BCE.jpg
CitationClass=web }}</ref>
File:Chinese silk, 4th Century BC.JPG
An embroidered silk gauze ritual garment from an Eastern Zhou era tomb at Mashan, Hubei, 4th century BC
File:Crystal Cup(Warring States Period) in Hangzhou Museum.JPG
A drinking cup carved from crystal, unearthed at Banshan, Hangzhou, Warring States periodTemplate:SndHangzhou Museum
File:Bianzhong.jpg
The Bianzhong of Marquis Yi of Zeng, a set of bronze bianzhong percussion instruments from his tomb in Hubei, dated 433 BC

During the Zhou dynasty, the origins of native Chinese philosophy developed, its initial stages of development beginning in the 6th century BC. The greatest Chinese philosophers, those who made the greatest impact on later generations of Chinese, were Confucius, founder of Confucianism, and Laozi, founder of Taoism. Other philosophers of this era were Mozi, founder of Mohism; Mencius, the "second sage" of Confucianism; Shang Yang and Han Fei, responsible for the development of ancient Chinese Legalism; and Xunzi, who was arguably the center of ancient Chinese intellectual life during his time.Template:Sfnp

The state theology of the Zhou dynasty used concepts from the Shang dynasty and mostly referred to the Shang god, Di, as Tian, a more distant and unknowable concept, yet one that anyone could utilize, the opposite view of the Shang's spirituality.<ref>Template:Cite book</ref> The Zhou wanted to increase the number of enlightenment seekers, mystics, and those who would be interested in learning about such things as a way to further distance their people from the Shang-era paradigm and local traditions.

LiEdit

Having emerged during the Western Zhou, the li ritual system encoded an understanding of manners as an expression of the social hierarchy, ethics, and regulation concerning material life; the corresponding social practices became idealized within Confucian ideology.

The system was canonized in the Book of Rites, Rites of Zhou, and Etiquette and Ceremonial compiled during the Han dynasty (202 BCTemplate:Snd220 AD), thus becoming the heart of the Chinese imperial ideology. While the system was initially a respected body of concrete regulations, the fragmentation of the Western Zhou period led the ritual to drift towards moralization and formalization in regard to:

  • The five orders of Chinese nobility
  • Ancestral temples (size, legitimate number of pavilions)
  • Ceremonial regulations (number of ritual vessels, musical instruments, people in the dancing troupe)

Sexuality

Aside from Shi Jing, the earliest Chinese poem anthology, where gender-ambiguity and same-sex affection both made an appearance, the Zhou Dynasty involved many recorded forms of homosexuality, including farmers and soldiers.<ref>Hinsch, Bret. "Passions of the Cut Sleeve." Academic Publisher. De Gruyter Brill, 1990. p. 18, https://www.degruyterbrill.com/document/doi/10.1525/9780520912656/html.</ref> Bisexuality and/or homosexual practices often involved heterosexual marriage, foundational to kinship and social networks in the Zhou Dynasty and beyond in Imperial China, whereas male homosexuality was often "class-based," meaning these relationships involved economic and social benefits.<ref>Hinsch, Bret. "Passions of the Cut Sleeve." Academic Publisher. De Gruyter Brill, 1990. pp. 19–20, https://www.degruyterbrill.com/document/doi/10.1525/9780520912656/html.</ref>

KingsEdit

Template:See also Template:Anchor The rulers of the Zhou dynasty were titled wang ({{#invoke:Lang|lang}}), which was also the term used by the Shang rulers, normally translated into English as 'king'.<ref>Template:Cite book</ref> In addition to these rulers, King Wu's immediate ancestors—Danfu, Jili, and Wen—are also referred to as "Kings of Zhou", despite having been nominal vassals of the Shang kings.

List of Western Zhou kings
Name ReignTemplate:Efn
Personal Posthumous
lang}} King Wu {{#invoke:Lang|lang}} Template:Ubc
lang}} King Cheng {{#invoke:Lang|lang}} Template:Ubc
lang}} King Kang {{#invoke:Lang|lang}} Template:Ubc
lang}} King Zhao {{#invoke:Lang|lang}} Template:Ubc
lang}} King Mu {{#invoke:Lang|lang}} Template:Ubc
lang}} King Gong {{#invoke:Lang|lang}}Template:Efn Template:Ubc
lang}} King Yih {{#invoke:Lang|lang}} Template:Ubc
lang}} King Xiao {{#invoke:Lang|lang}} Template:Ubc
lang}} King Yi {{#invoke:Lang|lang}} Template:Ubc
lang}} King Li {{#invoke:Lang|lang}}Template:Efn Template:Ubc
Gonghe Regency {{#invoke:Lang|lang}} 841–828 BC
lang}} King Xuan {{#invoke:Lang|lang}} 827–782 BC
lang}} King You {{#invoke:Lang|lang}} 781–771 BC
List of Eastern Zhou kings
Name Reign
Personal Posthumous
lang}} King Ping {{#invoke:Lang|lang}} 770–720 BC
lang}} King Huan {{#invoke:Lang|lang}} 719–697 BC
lang}} King Zhuang {{#invoke:Lang|lang}} 696–682 BC
lang}} King Xi {{#invoke:Lang|lang}} 681–677 BC
lang}} King Hui {{#invoke:Lang|lang}} 676–652 BC
lang}} King Xiang {{#invoke:Lang|lang}} 651–619 BC
lang}} King Qing {{#invoke:Lang|lang}} 618–613 BC
lang}} King Kuang {{#invoke:Lang|lang}} 612–607 BC
lang}} King Ding {{#invoke:Lang|lang}} 606–586 BC
lang}} King Jian {{#invoke:Lang|lang}} 585–572 BC
lang}} King Ling {{#invoke:Lang|lang}} 571–545 BC
lang}} King Jing {{#invoke:Lang|lang}} 544–521 BC
lang}} King Dao {{#invoke:Lang|lang}} 520 BC
lang}} King Jing {{#invoke:Lang|lang}} 519–476 BC
lang}} King Yuan {{#invoke:Lang|lang}} 475–469 BC
lang}} King Zhending {{#invoke:Lang|lang}} 468–442 BC
lang}} King Ai {{#invoke:Lang|lang}} 441 BC
lang}} King Si {{#invoke:Lang|lang}} 441 BC
lang}} King Kao {{#invoke:Lang|lang}} 440–426 BC
lang}} King Weilie {{#invoke:Lang|lang}} 425–402 BC
lang}} King An {{#invoke:Lang|lang}} 401–376 BC
lang}} King Lie {{#invoke:Lang|lang}} 375–369 BC
lang}} King Xian {{#invoke:Lang|lang}} 368–321 BC
lang}} King Shenjing {{#invoke:Lang|lang}} 320–315 BC
lang}} King Nan {{#invoke:Lang|lang}} 314–256 BC

Nobles of the Ji family proclaimed Duke Hui of Eastern Zhou as King Nan's successor after their capital, Chengzhou, fell to Qin forces in 256 BC. Ji Zhao, a son of King Nan, led a resistance against Qin for five years. The dukedom fell in 249 BC. The remaining Ji family ruled Yan and Wei until 209 BC.

During Confucius's lifetime in the Spring and Autumn period, Zhou kings had little power, and much administrative responsibility and de-facto political strength was wielded by rulers of smaller domains and local community leaders.<ref>Template:Cite book</ref>

AstrologyEdit

File:Fittings in the form of tigers, Baoji, Shaanxi province, Middle Western Zhou dynasty, c. 900 BC, bronze - Freer Gallery of Art - DSC05756.JPG
Bronze fittings in the form of tigers, Baoji, Shaanxi – Western Zhou Template:Circa

In traditional Chinese astrology, Zhou is represented by two stars, Eta Capricorni (Template:Zhi) and 21 Capricorni (Template:Zhi), in "Twelve States" asterism.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> Zhou is also represented by the star Beta Serpentis in asterism "Right Wall", Heavenly Market enclosure.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>

See alsoEdit

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NotesEdit

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ReferencesEdit

CitationsEdit

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