Part 2: Liu Chang
Part 2: Liu Chang
2023/09/21
2023/11/02
<b>A Liu-Song Prince in Exile</b>
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"desc": "<div><span> In the Liu Song period, there were two kinds of individuals who were strongly advised to avoid becoming: emperors and imperial princes. <br><br> Apart from the founding emperor, Liu Song experienced a series of emperors who either died young or met untimely ends. Emperor Wen, who established the \"Yuanjia Era,\" was killed by his own crown prince. Emperor Xiaowu initially usurped the throne from his older brother and later went on to execute his uncles and four brothers. Emperor Ming, after ascending the throne, also eliminated all of Emperor Xiaowu's sons and three of his own brothers. The Liu Song imperial family's tendency toward mistrust and suspicion might have had its roots in this turbulent history. Even Liu Ziye, Former Deposed Emperor, persecuted members of the imperial family, including his uncle, Liu Chang. <br><br> According to the records in the Songshu,\" Emperor Xiaowu frequently reproached his impulsive and volatile younger brother, Liu Chang, to such an extent that rumors circulated among the common people, suggesting that Liu Chang had ambitions of rebellion. Perhaps Emperor Xiaowu overlooked these rumors to some extent, but his son, Liuziye, continued to harbor suspicions about Liu Chang's loyalty. In August of 465, Liu Ziye personally led an expedition to quell Liu Chang. Though Liu Chang, serving as the Inspector of Xuzhou at the time, attempted to raise a rebellion, none of the officials under his jurisdiction answered his call. Eventually, Liu Chang fled Pengcheng, the provincial capital of Xuzhou, taking refuge with Northern Wei.</span><br></div>",
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"title": "The Dilemma of Two Principal Wives",
"desc": "<div><span> Following Liu Chang's flight to Northern Wei, owing to his esteemed status and the political importance of his defection, the Northern Wei emperor decreed that a wife be bestowed upon him.<br><br> However, before relocating to the North, Liu Chang had already married and had children in the South. This situation was not unique to Liu Chang; many members of the imperial family, prominent families, officials, and others who defected or surrendered to Northern Wei from the South found themselves in similar circumstances. Nonetheless, they were still granted princesses as wives. Assuming that their original wives remained in the South, this might not have posed a problem. However, it often happened that their original wives also eventually journeyed to Northern Wei, only to find their status challenged by unfamiliar women.<br><br> Having two legitimate wives, both residing in the same place, was termed \"liangdi\" or \"two principal wives,\" and it was not an uncommon phenomenon during the Northern Wei period. For example, Wang Su, a member of one of the most prominent elite families of Southern Qi, sought refuge in Northern Wei and earned the favor of Emperor Xiaowen. As a result, Emperor Xiaowen arranged a marriage between Wang Su and his widowed sister, Princess Zhang of Pengcheng, who had previously been the daughter-in-law of Liu Chang. Consequently, a few years later, Wang Su's original wife, Lady Xie, arrived in the North with their two daughters and a son.<br><br> While official historical records did not document the encounter between Princess Pengcheng and Lady Xie, the Luoyang Qielanji tells us that their meeting was fiery. Lady Xie composed a poem for Wang Su: \"Originally, I was a silkworm on the mulberry leaves; now, I've become the silk on the loom. Since we're now entwined in each other's threads, do you still remember our past intimacy?\" Princess Pengcheng, not one to back down, responded on Wang Su's behalf: \"A needle pierces all materials, but my eyes are forever fixed on silk. When new fabric is sewn, how can it contain the old time?\" Caught between these two women, Wang Su, though filled with remorse toward Lady Xie, couldn't leave Princess Pencheng, as it would have risked offending the Northern Wei imperial family. The only recourse he had was to build a temple to accommodate his original wife, who had journeyed a great distance in search of her husband.</span><br></div>",
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"desc": "<span> Liu Hui, the son of Liu Chang, was once the perpetrator in a case of domestic violence, and the victim was the elder sister of the Northern Wei Emperor. What led to such a tragic incident between the descendants of the Liu Song imperial family and the illustrious daughter of the Northern Wei?\"<br><br> Like his father, Liu Hui also entered into a royal marriage, marrying Princess Lanling, the second eldest sister of Emperor Xuanwu (r.499-515 CE). The two might have lived harmoniously for several years, but one day, Princess Lanling discovered that her maidservant was pregnant with Liu Hui's child. Enraged by jealousy, she lost control and, in a fit of cruelty, killed the maidservant and displayed her lifeless body before Liu Hui. Upon discovering this gruesome scene, Liu Hui was furious, and he distanced himself from his wife from that point forward.<br><br> Despite a temporary separation facilitated by Empress Dowager Ling's intervention, the feelings between Princess Lanling and Liu Hui hadn't completely faded. She beseeched her uncle, Prince Gaoyang, to intercede on her behalf, hoping that Empress Dowager Ling would allow her to return to Liu Hui. While initially hesitant, Empress Dowager Ling reluctantly agreed under Prince Gaoyang's persistent pleas. Once Princess Lanling and Liu Hui reunited, it appeared they had reconciled. However, not long after, Liu Hui engaged in extramarital affairs, this time involving two commoner women.<br><br> Heartbroken, Princess Lanling couldn't contain her emotions and argued with Liu Hui. Perhaps fueled by their previous history, Liu Hui pushed her off the bed and physically assaulted her, resulting in a miscarriage for Princess Lanling. Tragically, both mother and child perished. A furious and grieving Empress Dowager Ling ordered the pursuit and capture of Liu Hui, who fled immediately after committing the crime. When Liu Hui was apprehended, the officials in the Northern Wei court engaged in fervent debates about how to handle his extramarital affairs, and this entire trial process is meticulously recorded in the Weishu. Regardless of the officials' arguments, Empress Dowager Ling insisted on avenging Princess Lanling and sentenced Liu Hui to death. Nonetheless, Liu Hui eventually escaped execution due to a general pardon issued by the Emperor.</span><br>",
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"desc": "<b>1.</b><span><b>Lee, Jen-der. 2021. <i>The Death of a Princess: Codifying Classical Family Ethics in Early Medieval China</i>. Taipei: Sanmin.</b><br><br>The author conducts a meticulous examination of the causes and consequences of the Liu Hui and Princess Lanling miscarriage case, and extrapolates broader implications, delving into issues surrounding Confucian rites, law, and gender culture during the Northern Wei period. This book is not only available in both traditional and simplified Chinese versions but also in Japanese and Korean editions.<div><br></div></span><b><br>2.</b><span><b>Luo, Xin. 2022. <i>The Long Remains of Life: A Northern Wei Palace Maid and Her Times</i></b><b>. Beijing: Beijing ribao.</b></span><b><br></b><br>The protracted three-year-long Qing-Qi War altered the destinies of many individuals, among them, Wang Zhong'er. Originally the daughter of a local official, she was affected by the turmoil of war, abducted as a palace maid for the Northern Wei, and due to the twists of fate, she served as both empress and nursemaid to two Northern Wei emperors. The author uses Wang Zhong'er's epitaph as a starting point to narrate a chapter in the history of the Northern Wei.<br><br><b>3.</b><span><b>Liu, Yuanru, et al., 2023. “<a target=\"_blank\" rel=\"nofollow\" href=\"https://www.airitilibrary.com/Article/Detail/P20180801001-N202308260003-00001\">Religious Itineracy and the Spread of Buddhism: Digital Humanities Research on the Travel Events in the Biographs of Eminent Monks.</a>” <i>Journal of Digital Archives and Digital Humanities</i></b><b> 11: 1-49.</b></span><br><br>In Buddhism as a religion based on outward spread, the practice of wandering from place to place establishes the foundation of the monks' cultivation of mind and knowledge, and is a means of propagating the Buddhist faith. It also exemplifies the meaning of \"respecting the edification through wandering, not satisfied with remaining in one place\", and has a significant influence on the spread of Buddhism, the founding of Buddhist schools and the cultural exchange between countries. The article, based on the website \"Religious Itineracy: Travel Narratives in the Biographs of Eminent Monks\", uses event extraction, text mark-up, a database of the travel events and other digital tools to complement Yan Gengwang's theory of Buddhist center, as well as Lancaster's \"The Great Circle\" of Buddhism, and to discuss the relation between the travel events in the Buddhist eminent monks' biographies and the spread of Chinese Buddhism. The article makes the discovery that precisely because of these two models of oscillation and ripple that the kinship bond, the dharma bond and the place bond can be related to the motivations for traveling, which makes possible the spread of Buddhism on all levels, and implements the Buddhist teaching by the establishment of secondary centers situated in the periphery.<br><br><b>4.</b><span><b>Xu, Jin. 2021. “<a target=\"_blank\" rel=\"nofollow\" href=\"https://www.cambridge.org/core/journals/journal-of-asian-studies/article/abs/journey-across-many-realms-the-shi-jun-sarcophagus-and-the-visual-representation-of-migration-on-the-silk-road/5C963CFD87933C6DD73A9BF2FF0F98FE#access-block\">A Journey across Many Realms: The Shi Jun Sarcophagus and the Visual Representation of Migration on the Silk Road.</a>” <i>The Journal of Asian Studies</i></b><span><b> 80 (1): 145–65.</b> </span></span><b><br></b><br>The Shi Jun sarcophagus (580 CE), a house-shaped stone coffin of a Sogdian immigrant couple, is one of the most important Silk Road discoveries ever made (figure 1). Excavated in Xi'an (Shaanxi Province, China) in 2003, it belongs to a group of sarcophagi created for Sogdian community leaders in sixth-century China that have been uncovered over the course of the past century, primarily in the last two decades. The Shi Jun sarcophagus sets itself apart from the others with an epitaph inscribed in both Chinese and Sogdian. The epitaph recounts the migration of a Sogdian couple from Central Asia to the Chinese heartland. Even more unusual than this inscription is the exterior of the sarcophagus, which is carved with a continuous sequence of narrative reliefs. These represent the deceased's multifaceted journey on the Silk Road.<br><br><b>5.</b><span><b>Huang, Wen-Yi. 2021. “<a target=\"_blank\" rel=\"nofollow\" href=\"https://www.cambridge.org/core/journals/journal-of-chinese-history/article/abs/war-captives-leftbehind-wives-and-buddhist-nuns-female-migrants-in-early-medieval-china-4th6th-century-ce/8CB2944043A958D1720D105630BCF4F0#\">War Captives, Left-Behind Wives, and Buddhist Nuns: Female Migrants in Early Medieval China (4th–6th Century CE).</a>” <i>Journal of Chinese History</i></b><b> 5 (2): 227–44.</b></span><b> <br></b><br>Using received texts and excavated funerary epitaphs, this article examines the intricacies of gender and migration in early medieval China by exploring women's long-distance mobility from the fourth century to the sixth century, when what is now known as China was divided by the Northern Wei and a succession of four southern states—the Eastern Jin, Liu-Song, Southern Qi, and Liang. I focus on three types of migration in which women participated during this period: war-induced migration, family reunification, and religious journeys. Based on this analysis, I propose answers to two important questions: the connection between migration and the state, and textual representations of migrants. Though the texts under consideration are usually written in an anecdotal manner, the references to women, I argue, both reveals nuances in perceptions of womanhood at the time and elucidates the contexts within—and through—which long-distance travel became possible for women.<br>",
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"desc": "<b><a target=\"_blank\" rel=\"nofollow\" href=\"https://openmuseum.tw/muse/exhibition/f1feaac2031213803df16c457deb3d05\">Part 3: How to “Describe” Stories of Migration?</a></b>",
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