Podcasts about five dynasties

Regarding the Five Dynasties and Ten Kingdoms figure Qian Liu and his "iron scroll."Support the show

On Chai Rong, the second emperor of the Latter Zhou, and how it became the last of the Five Dynasties.Support the Show.

Continuing the series on the Five Dynasties, the story of Guo Wei, founder of the Latter Zhou.Support the Show.

The next emperor in our series on the Five Dynasties and Ten Kingdoms.Support the Show.

Continuing our series on the Five Dynasties and Ten Kingdoms: the founder of the Latter Jin Dynasty, Shi Jingtang.Support the show

Continuing with the Five Dynasties and Ten Kingdoms: the story of Li Siyuan, emperor of the Latter Tang.Support the show

Li Keyong and Li Cunxu, father and son, were responsible for building the second of the Five Dynasties.Support the show

The story of Zhu Wen, the man who formally ended the Tang Dynasty and began the period in Chinese history known as the Five Dynasties and Ten Kingdoms.Support the show

In the first installment of what will be a two-part feature, we're going to tell the story behind a painting during the Five Dynasties and Ten Kingdoms period from more than 1,000 years ago. Originally intended as a “spy report”, the painting offers a behind-the-scenes glimpse of the scandalous intrigues of court life.

visit acedoutpodcast.com to see photos and moreAs an undergrad at Cal Berkeley in the early 80s, RICKEY VINCENT— (History of Funk show and book/ Party Music/ Phool 4 the Funk)— stumbled into a music history course. It was quite dense with Black culture, but on the very last day of the 2nd semester, the teacher came to class with his scratchy James Brown 45s, including “Superbad.” Young Rickey found this to be exciting yet problematic. “‘If I taught a class like that,' he thought to himself, ‘I would start with James Brown!” This proved to be a good call, because there seemed to be a certain point on the timeline where all pontification on Black culture inexplicably stopped. “There's all this writing about blues and soul and the 60s and civil rights,” explains Rickey. “I got no problems with that.” But the 1970s brought a new priority that had yet to be expounded upon. “It's about the Bomb!” he declares. “It's about the funk… Where's the chapter about putting it on the One? Where's the chapter on James Brown changing the language and the rhythm and putting it all down? No one had written about that.” Ultimately, what we got was a lot: the HISTORY OF FUNK radio show — a celebration of all things stanky which is still going strong every Friday on KPFA.org — and FUNK: The Music, The People, and the Rhythm of the ONE — an essential tome which should be required reading in any self-respecting household. Indeed, thanks to Rick's reflections, interviews, and vinyl archeology, we learn about the Five Dynasties of Funk — beginning with the Period of Unification — the Tendencies of Funk, the “heterogenous sound ideal,” and how James Brown invented extended play, changing our expectations of what a song could do. Overall, the professor found that the Funk is not just a look or a sound, but also a particular approach that nobody had really spoken on yet. “Cuz there's ways to say it,” explains Rick in regards to describing the music, which is more like a movement, organically unifying elements of rock, jazz, blues and gospel. “You can say it from an ethnomusicological point of view… [or] you can look at it as a Black Power thing… These folks were saying ‘All of this is ours.'” We are honored to have Rickey Vincent grace us with his essence, and can't wait to hang with him some more in the future. In this wide-ranging, thought-provoking interview, Rickey talks about how funk artists “arranged the rage,” the importance of visual artists such as Pedro Bell and Overton Lloyd, and why Jimi Hendrix was a fully formed, fully realized Black man who changed the sound of the Isley Brothers forever. Rick also discusses the rise and importance of Sly Stone, how funk artists of today are decentralized and resigned to a life of playing off the grid, and why we need a new Don Cornelius. If all that weren't enough, we also have two performances by the FUNKANAUTS with emcees DUB ESQUIRE, MWNSTR and MEL YEL. Funky New Year to all! an Issac Bradbury Production © 2022visit acedoutpodcast.com to see photos and more

Today, we're going to talk about a traditional Chinese painting from the period of Five Dynasties and Ten Kingdoms. Superb painting skills aside, what's more interesting is how it contains so many metaphors and mysteries and how it survived the treachery, conspiracy, and power struggles of the following dynasties.

The Shi Emperor ofLater Zhou Dynasty Chai Rong died on July 27, 959.Chai Rong was born on October 27, 921 anddied on July 27, 959. Chai Rong's surname was Chai. Later, because his adoptivefather Guo Wei's surname was Guo, Chai Rong changed his surname to Guo, andlater he changed his surname back to Chai. He was an outstanding politician inthe Five Dynasties and Ten Kingdoms period. Under his rule, the Later ZhouDynasty had a period of rejuvenation.Chai Rong was born on October 27, 921 inChaijiazhuang, Yaoshan, Xingzhou, which is now a place in Longyao County,Xingtai, Hebei Province, China. Chai Rong's grandfather and father were famouslocal rich people. The Chai family had a lot of money. However, when Chai Rongwas a teenager, his family became poor, so he had to defect to his uncle GuoWei.Chai Rong helped Guo Wei deal with allkinds of affairs, so he was deeply liked by Guo Wei. At that time, Guo Wei'sfamily was not very rich, and Guo was sonless, so Guo took Chai Rong as hisadopted son. In order to help his family earn more money, Chai Rong did a teabusiness with a rich businessman. During this period, Chai Rong learned to rideand shoot, and studied history books and Huang Lao's theories in his sparetime, which was a gain.Time flied, and Chai Rong was an adult. Asan adult, he gave up his business and joined the army with his adoptive fatherGuo Wei. Soon after, the Later Han Dynasty was established, and Guo Wei andChai Rong were promoted.Unexpectedly, the Later Han emperor thoughtthat Guo Wei wanted to rebel, so he wanted to kill all Guo's relatives. Guo Weiand Chai Rong took a lot of effort to escape. The two immediately rebelledunder the name of "clear the emperor's side". In the end, Guo Wei andhis son won and established the Later Zhou Dynasty.Guo Wei became the founding emperor of theLater Zhou Dynasty. He tried his best to cure it, but unfortunately he died ofillness. Chai Rong became the second emperor of the following week. At thebeginning of Chai Rong's accession to the throne, he was strong and ambitious,determined to do a great cause in accordance with his adoptive father's lastwishes. He conquered You and Yan Kingdoms in the north, the Southern Tang Kingdomin the south, and Western Shu in the west, effectively deterring theseseparatist forces and consolidated the rule of the Later Zhou Dynasty.In addition, he was also a wise monarch.During Chai Rong's reign, the people lived and worked in peace and contentment,the population increased, grain output greatly increased, and the national strengthof the Later Zhou Dynasty was greatly strengthened!Unfortunately, Chai Rong died at the age of38. It's a pity that a generation of wise emperor passed away!

Rinzai or Soto?It does not make much diff'rence —if you are sincere.* * *In the last segment, we ended with Matsuoka Roshi's cautionary tale about overreacting to the menu of Zen and other meditation teachers on offer today:In all the world now there are many genuine teachers and many more pretenders. The popular Zen teachers of today may fade in a year or two.He goes on to point out that with Master Dogen, and other teachers in the so-called unbroken face-to-face lineage from Shakyamuni on down, many of their stories are subject to revisionist history, which further amplifies his point on history as a great deceiver:Of course, if you were a slightly dishonest scholar of the Sung era who wanted to justify the Lin Chi sect's use of koans, it would be handy to make a venerable canon testify to that prior practice. This story, and that of Dogen, are just two specifics from modern Zen research to remind you to distrust historians a little. With bad information, it is easier to let yourself believe some embellished legends, and then wonder why they do not make sense in your own life.Why should the history of Zen Buddhism be any different, after all? As soon as any record is written down, as usual by the victors, it is subject to error, intentional or accidental. While we have the ideal of the separation of church and state as a contemporary meme, it was not always so. Those who do not study history may be doomed to repeat it, but we cannot take for granted that the written record is any more than an approximation of what actually happened, and why. The who, how, where and when are often questionable as well. Not to be too paranoid, but Zen Mind is one of few things we can trust:There is of course a second thing to distrust. There is nothing that is static, so do not look for an unchanging Zen tradition any more than you would look for an unchanging you. In examining Zen as it has been taught in all the different times and places in the last 2,500 years or so, the form has changed, and changed, and changed again. The original vinaya, or monastic rules, as set down by Shakyamuni Buddha to his disciples are no longer all practiced in the monasteries of modern China and Japan, and yet, the Zen practice is as authentic as the first practice of the historic Buddha.Here is a fundamental koan on the history of Zen: its form changes but its essence does not. It is based on the innate quality of the buddha, or awakened, nature, as being natural, the birthright of all humans. The method, that is the only concrete thing that is transmitted in Zen, is what fosters this realization. It does not matter, in this sense, what the historical details really were. We do not claim the performance of miracles, for instance, other than awakening to the miracle of existence itself.After going into tighter focus on the history of Zen in 9th century China, mentioning some of the standout “monsters” of Zen, as we like to refer to them, and remarking their differences, Sensei includes verbal and visual pedagogy:Each of the three schools [Ikyo; Ummon Zen; and Hogen Zen sects] was based upon meditation practice and upon the use of verbal or diagrammatic means to reveal the light of inherent wisdom. Wei Yang of Ikyo Zen and his disciples used a series of circular figures that they would draw in the sand. By means of these illustrations and the terse descriptions that accompanied them, and by question-and-answer, called “mondo,” the Ikyo masters worked for the liberation of their disciples.Socrates was not the only master innovating non-traditional teaching approaches. We are challenged to do likewise today.Wrapping up his brief survey of this century-plus of Ch'an, Sensei summarizes:Of the five schools of Zen, these three vanished. What is ironic is that Yun Men, founder of the Ummon sect, was the most popular of all the founders of the five houses of Zen in that century. And yet, the Ummon sect vanished. The two Chinese houses of Zen that lasted, and later crossed the shore to Japan, were Rinzai and Soto. These two I will discuss in a little more depth.Matsuoka Roshi, like many of the early pioneers of Zen in America, was steeped in the history of Zen, developing a near-encyclopedic memory of teachings and the exchanges between the great ancestors. But for our immediate ancestors, the history of Zen was inseparable from the history of the country, Japan, itself. In our case, they may appear as interesting — if somewhat irrelevant — stories from a remote part of the world. Imagine what it would be like if they were intertwined with the story of America, from its founding to the Revolution, and the subsequent establishment of the Republic. Master George Washington. Fully enlightened Thomas Jefferson, Zenji. James Madison, dai osho. John Adams, Roshi. Brother Ben Franklin, that iconoclast rogue monk. Householders all. But I digress:The Master I Hsuan (Gigen in Japanese) of Lin Chi Temple is credited with being the founder of the Lin Chi or Rinzai Zen sect. Lin Chi, as I Hsuan is also known, was a very intense, driven and severe disciple of Huang Po (Obaku Kiun in Japanese). He used beatings, shouting and other severe discipline in conjunction with koan practice to open the eyes of his followers. Although others before Lin Chi used these methods, under Lin Chi's guidance, they became a most skillful means of teaching to obtain immediate enlightenment. Lin Chi also discoursed on more doctrinal issues, like the four propositions of Indian Buddhist logic; but such discussions were the common interest of Zen disciples in China at the beginning of the Five Dynasties period. Despite his strict and somewhat brutal methods, Lin Chi was also well able to discourse on the dharma in public debate, a teaching method now sometimes called “dharma combat.” After Lin Chi, however, the teaching style of the sect became more formalized, and less spontaneous. Nonetheless, it has proved itself to be a vital and effective teaching.Where others see and tend to stress difference over sameness — the current political term of art being “divisiveness” — Sensei, and Zen teachers in general, tend to stress sameness over difference. The ultimate resolution of this binary is found in Sekito Kisen's Sandokai — Harmony of Sameness and Difference. Matsuoka Roshi had friends who were priests in the Rinzai sect, one of whom visited the Zen Buddhist Temple of Chicago, and was the guest speaker. Since it was in Japanese, I do not remember the content. But afterward, if memory serves, we began striking both shoulders with the kyosaku, the “wake-up” stick, instead of only the right shoulder. Sitting with a Rinzai group in Japan in 1987, I asked for the stick, and they struck down the back on both sides of the spine, rather than on the shoulders. I suspect that Matsuoka Roshi adopted the double strike as an influence of Rinzai, but do not know for sure.He goes on to compare Rinzai with Soto, the tradition in which he trained at Sojiji, Keizan's monastery:The original Ts'ao Tung sect does not bear much resemblance to the modern Soto sect. In fact, old Lin Chi Zen is closer to modern Rinzai than Ts'ao Tung is to modern Soto. The masters Liang Chiai of Tung Shan monastery, and Pen Chi of Ts'ao Shan monastery are credited as being cofounders of the Soto sect, although Liang Chiai died thirty-one years before Pen Chi. Again the main practice was zazen, but the “finger pointing to the moon of enlightenment” took the form of the teaching of the five ranks.The five ranks were a system of symbols used to differentiate among the levels of enlightenment. The ranks were the prince; the minister; the prince looking at the minister; the minister returning to the prince; and the prince and minister in harmony. Additionally, the idea of “host and guest” were used interchangeably with those of the “prince and minister.” Circular symbols in black and white as well as kua from the I Ching were also used to try to communicate this abstruse and complicated scheme of teaching. As those of you who have practiced Soto Zen know, we do not discuss the five ranks. Instead, we practice zazen-only Zen.So here we find the reduction to zazen-only, the hallmark of simplicity of Soto praxis. Tozan's Five Ranks constitute one of many such models that the ancestors designed to help their students visualize the big picture, while putting their main effort into the reality before their faces. The next sentence is a classic of stating the obvious, but with the resonance of Zen's encompassing worldview:Time passed, and change occurred. The Soto and Rinzai sects also changed. By the middle of the twelfth century AD, Rinzai had become the more popular Chinese Chan sect. The koan system became a regular feature of Rinzai practice. The word “koan” (kung-an in Chinese) translated literally means a “public case,” in this instance a public discussion of the truth of Zen. The koan were alogical problems which were given to disciples to solve. The solution of the koan could only be arrived at with an experience of satori, or some realization of enlightenment.Sensei goes on to demystify this thing, the koan, explaining that,…no intellectual solution to the koan is acceptable to the Rinzai masters because mental antics or logic are the chatter of the superficial self. Only after a hundred and eight thousand or more surface mind answers is the logical mind brought to a frustrated impasse. Then, and most suddenly at that moment, the eye of enlightenment sees with all certainty the solution to the koan.Sensei traces the origin of the schism that developed between the two systems:Two great Zen masters lived in the twelfth century China: Rinzai Master, Ta Hui (1189–1163 AD) and Soto Master, Tien T'ung (1091–1157 AD). These two contemporaries criticized each other's version of Zen teaching. You will hear their positions repeated today, so it is instructive to know what they said.And concludes his gloss on the history with a reconciliation of the conflict on the personal level:When Tien T'ung died, his Rinzai dharma combatant, Ta Hui, hastened to attend his funeral rites. Soto and Rinzai Zen of the Sung dynasty ending time is fairly much how Rinzai and Soto are practiced today.Puts one in mind of other famous contemporaries and their deaths, such as Huineng and Shenxui, of the so-called Southern and Northern schools of Ch'an. And, more recently, that of John Adams and Thomas Jefferson, who famously passed within hours of each other on July 4th, 1826.Sensei then brings us to our present lineage founder:It was not too long after Tien T'ung's death that Dogen Zenji was born in 1200 AD in Japan.We will not be able to fully cover this in-depth exegesis on the ways of Zen in the time we have available. I will share a few of the nuggets, with the hope that you will follow by studying the whole chapter and book. In concluding his remarks on Soto versus Rinzai pedagogy, Sensei uses some striking imagery:Rinzai Zen moves from the outer world to the inner world like a fearless hunter questing for an elusive quarry. If, however, you can understand… Dogen's “practice and enlightenment are the same”; and my “Five minutes of practice, five minutes a Buddha!”; you will know that Soto is just the opposite Zen of Rinzai.The original nature is already present and shining… In Soto Zen, when we sit, we let this original nature shine as it is. When we simply stop interfering, this original nature will melt all our hardness; will untangle our confusion; will blunt all our sharp and jutting angles; and will balance us perfectly without any effort of the small self directing an assault on the great and enlightened self.I think that this sudden enlightenment of the old Rinzai masters seemed so sudden because the way of koan inquiry into the original nature is not the way that the original nature is and acts. The practice of koan Zen applies an extra and angular energy to the primal radiant nature. It pits the small self's desire for peace and harmony with all its own turbulence against the great and silent original mind. Only when the Rinzai practitioner succeeds in exerting a 180 degree polar opposite and artificial energy, does the seat of consciousness turn about on its axis. Suddenly, like two out-of-phase magnets that flip and lock together with inseparable force, the original nature and worldly nature become one, fused inseparably. It seems sudden and violent because koan Zen moves against the outward and outpouring current of radiant enlightenment.All the while, the gradual Soto practice of zazen allows the original nature to dissolve the small, suffering and separated self, breath by breath. The end result does not seem, perhaps, as striking; but it is more sure as a Dhyanayana. No matter whether gradual or sudden, first remembering, then bringing the enlightened nature back into pre-eminence is the way of Zen.Sensei concludes with an exhortation for Americans to practice the gentler approach of Soto Zen:Today, I can absolutely recommend Soto Zen to you as the upaya and Dhyanayana of our time. If you are half-hearted, it will produce no ill effects; and, in fact, will improve some areas of your life physiologically, emotionally, or mentally. If you are sincere and determined to the end, Soto Zen will lead you surely, safely, and most harmoniously, to the supreme realization and to the subtlest Samadhi in this life.Note the definition of zazen Samadhi as the “subtlest,” Master Dogen's “fine mind of Samadhi,” or “subtle mind of Samadhi.”Please take Sensei's compassionate plea to heart. Just sit still enough, long enough, to let your true colors come shining through.* * *Elliston Roshi is guiding teacher of the Atlanta Soto Zen Center and abbot of the Silent Thunder Order. He is also a gallery-represented fine artist expressing his Zen through visual poetry, or “music to the eyes.”UnMind is a production of the Atlanta Soto Zen Center in Atlanta, Georgia and the Silent Thunder Order. You can support these teachings by PayPal to donate@STorder.org. Gassho.Producer: Kyōsaku Jon Mitchell

This time period is another time when China was very divided. There were many different smaller kings and kingdoms and it can be a bit confusing with so many names. In this episode, I highlight a few of the rulers and talk about the printing press, which was invented during this time.

二十傳，三百載，梁滅之，國乃改。 梁唐晉，及漢周，稱五代，皆有由。 趙宋興，受周嬋，十八傳，南北混。 遼與金，皆稱帝，元滅金，絕宋世。 二十传，三百载，梁灭之，国乃改。 梁唐晋，及汉周，称五代，皆有由。 赵宋兴，受周婵，十八传，南北混。 辽与金，皆​​称帝，元灭金，绝宋世。 Èrshí chuán, sānbǎi zǎi, liáng miè zhī, guó nǎi gǎi. Liángtángjìn, jí hàn zhōu, chēng wǔdài, jiē yǒu yóu. Zhào sòng xìng, shòu zhōu chán, shíbā chuán, nánběi hùn. Liáo yǔ jīn, jiē​​chēng dì, yuán miè jīn, jué sòng shì. ------------------------------------------------------------------ ＜ English Translation＞ he Tang Dynasty's three-hundred-year reign saw the throne being handed down to twenty generations of emperors until Zhu Wen overthrew the Li family and established the Later Liang Dynasty. The Later Liang, the Later Tang, Later Jin, the Later Han, and the Later Zhou were together called the Five Dynasties, and each one of them lasted only a short period of time. Zhao Kuangyin, the first emperor of the Song Dynasty, forced the last ruler of the Later Zhou, Emperor Gong to give him the throne, and changed the dynastic title into Song The Song Dynasty was divided into the Northern Song period and the Southern Song period and it had eighteen emperors altogether. It was replaced by the Yuan Dynasty in the end. The descendants of the northern minorities, the Liao, Jin and Mongol each founded their states by the end of the Southern Song. The Jin later defeated the Liao, and the Mongol defeated the Jin and the Song, hence established the Yuan Dynasty, and China was again unified. ＜ Explanation in simplified＞⁣　 唐朝传了二十代，前后近三百年，直到朱温灭了唐朝，建立后梁。后梁、后唐后晋后汉及后周合称五代 :五代很短暂 - 宋太祖赵匡胤名义上接受后周恭帝的禅让，其实是逼恭帝退位，建立了宋朝。北宋南宋一共传了十八 代，最后被元朝所灭。北方的契丹族所建立的辽国与女真族所建立的金国都先后称帝，后来金减辽、元灭金，南北统一。 ＜ Explanation in traditional＞⁣ 唐朝傳了二十代，前後近三百年，直到朱溫滅了唐朝，建立後梁。後梁、後唐後晉後漢及後周合稱五代 :五代很短暫 - 宋太祖趙匡胤名義上接受後周恭帝的禪讓，其實是逼恭帝退位，建立了宋朝。北宋南宋一共傳了十八 代，最後被元朝所滅。北方的契丹族所建立的遼國與女真族所建立的金國都先後稱帝，後來金減遼、元滅金，南北統一。 ------------------------------------------------------------------------------------- Welcome to leave a message, thought, suggestion, feedback to me. 如果你对内容有任何问题，想法，建议，都可以留言给我 https://open.firstory.me/story/ck9v7bjsoqivi0873td4ux1gc?m=comment It would be a big help if you kindly support my channel with a cup of coffee 欢迎买杯咖杯赞助我的频道，你的小小支持是我的大大帮助 ☕ https://pay.firstory.me/user/taiwanaccent Powered by Firstory Hosting

昔孟母，擇鄰處，子不學，斷機杼。 竇燕山，有義方，教五子，名俱揚。 昔孟母，择邻处，子不学，断机杼。 窦燕山，有义方，教五子，名俱扬。 Xí mèng mǔ, zé lín chǔ, zǐ bù xué, duàn jīzhù. Dòu yànshān, yǒu yì fāng, jiào wǔzǐ, míng jù yáng. ---------------------------------------------------- ＜ English Translation＞ Mencius' mother, in order to ensure Ma good environment for her son's upbringing, moved three times, and the last time she moved to a place near a school. Once, Mencius was truant from school, his mother responded to this by taking up a pair of scissors and cutting the cloth she had been weaving for days in front of him. After doing so, she explained to him that one could not stop a task halfway, or he would waste all his previous efforts. Dou Yanshan, a famous historical figure in the period of the Five Dynasties, emphasized the importance of using the right teaching methods for his children, and all of his five sons grew up to achieve great things. We can learn from these stories that environment and teaching methods play important roles in one's upbringing. We, therefore, should value what our parents have created for us. ＜ Explanation in simplified＞⁣ 孟母为了孟子能有一个好的成长环境，不辞劳苦搬了三次家，最后搬到一所学校旁边。 有一次孟子下课回家，孟母将快织好的布剪断，告诉他读书就像织布，半途而废就会前功尽弃。 五代时，燕山人窦禹钧教育孩子很讲究方法，他的五个孩都很都有成就。 可见一个人的成长离不开良好的教育环境和方法。我们要珍惜父母为我们创造的环境，好好努力。 ＜ Explanation in traditional＞ 孟母為了孟子能有一個好的成長環境，不辭勞苦搬了三次家，最後搬到一所學校旁邊。 有一次孟子下課回家，孟母將快織好的布剪斷，告訴他讀書就像織布，半途而廢就會 前功盡棄。 五代時，燕山人竇禹鈞教育孩子很講究方法，他的五個孩 都很有成就。 可見一個人的成長離不開良好的教育環境和方法。我 們要珍惜父母為我們創造的環境，好好努力。 Welcome to leave a message, thought, suggestion, feedback to me.⁣ 如果你对内容有任何问题，想法，建议，都可以留言给我⁣ https://open.firstory.me/story/ck9wl5iozxa260873rhntcv18?m=comment ⁣ It would be a big help if you kindly support my channel with a cup of coffee⁣ 欢迎买杯咖杯赞助我的频道，你的小小支持是我的大大帮助⁣ ☕ https://pay.firstory.me/user/taiwanaccent Powered by Firstory Hosting

"A weill-kent scholar at the court o King Shenzong o the umqhile Hous o Song, he wis vext at the Five Dynasties, yon hinner-en o the Tang times whan there wis naethin but weir an brulyie: in thae days whit wis Jin's i the mornin wad be Liang's bi nicht, an richtlie wis it said: Zhu, Li, Shi, Liu, Guo; Liang, Tang, Jin, Han, Zhou: Fifteen kings thegither Skailt fiftie year o stushie!" In the thirteenth episode of The Translated Chinese Fiction Podcast, we are looking at The Mossflow, Brian Holton's Scots translation of Water Margin (水滸傳 / shuǐhǔ zhuàn) Also, please have a giggle at this angry, weirdly homophobic Global Times Article - // Handy TrChFic Links // Buy Me a Coffee Bonus Shows on Patreon  The TrChFic Map INSTAGRAM // TWITTER // DISCORD // MY SITE

00:00 Introduction; 00:08 June's a good month; 00:30 Monster is an effective cat; 01:00 More Aggressive Attitudes; 01:24 Operation Unthinkable; 01:42 theplayersaid; 02:04 July usually comes after June; 02:14 Seven Pines; or, Fair Oaks; 02:36 Dynasty: The Era of the Five Dynasties; 03:10 Crossover appeal; 03:32 Announcing Objective Shreveport!; 04:07 Announcing Table Battles; 04:52 Musical interlude; 05:10 W1815; 06:13 Using dice to make decisions; 07:20 Christmas at White Mountain; 08:14 Foregrounding "Tempo"; 09:53 Origins.

Emperor Deguang of Liao has conquered the North China Plain with ease and packed the Later Jin emperor off to eternal exile. But he doesn't plan to stick around… instead, he'll pack up everything – and everyone – he deems valuable to take back home. But when illness strikes him dead, new challengers will arise to do battle over the fate of northern China. Time Period Covered: 947-954CE Major Historical Figures: Liao: Yelü Deguang (Emperor Taizong) [r. 927-947] Yelü Ruan (Wuyu, Emperor Shizong) [r. 947-951] Yelü Jing (Emperor Muzong) [r. 951-969] General Xiao Han [d. 949] General Zhang Yanze [d. 947] Later Han: Liu Zhiyuan (Emperor Gaozu) [r. 947-948] Liu Chengyou (Emperor Yin) [r. 948-951] Northern Han: Liu Chong (Emperor Shizu) [r. 951-954] Later Zhou: Guo Wei (Emperor Taizu) [r. 951-954] Chai/Guo Rong (Emperor Shizong) [r. 954-959] Sources Utilized: Sima Guang, et al. 1084. Zizhi Tongjian (Comprehensive Mirror in Aid of Governance). Standen, Naomi. 2009. “The Five Dynasties” in The Cambridge History of China, vol. 5, pt. 1: The Sung Dynasty and Its Precursors 907-1279 (Denis Twitchett and Paul Jakov Smith, ed.) Standen, Naomi. 2005. “What Nomads Want: Raids, Invasions and the Liao Conquest of 947” in Mongols, Turks, and Others: Eurasian Nomads and the Sedentary World (Reuven Amitai and Michal Biran, ed.) Toqto'a (Tuotuo), et al. 1344. Liao Shi (History of the Liao).

Emperor Deguang of Liao has conquered the North China Plain with ease and packed the Later Jin emperor off to eternal exile. But he doesn’t plan to stick around… instead, he’ll pack up everything – and everyone – he deems valuable to take back home. But when illness strikes him dead, new challengers will arise to do battle over the fate of northern China. Time Period Covered: 947-954CE Major Historical Figures: Liao: Yelü Deguang (Emperor Taizong) [r. 927-947] Yelü Ruan (Wuyu, Emperor Shizong) [r. 947-951] Yelü Jing (Emperor Muzong) [r. 951-969] General Xiao Han [d. 949] General Zhang Yanze [d. 947] Later Han: Liu Zhiyuan (Emperor Gaozu) [r. 947-948] Liu Chengyou (Emperor Yin) [r. 948-951] Northern Han:Liu Chong (Emperor Shizu) [r. 951-954] Later Zhou: Guo Wei (Emperor Taizu) [r. 951-954] Chai/Guo Rong (Emperor Shizong) [r. 954-959] Sources Utilized: Sima Guang, et al. 1084. Zizhi Tongjian (Comprehensive Mirror in Aid of Governance). Standen, Naomi. 2009. “The Five Dynasties”  in The Cambridge History of China, vol. 5, pt. 1: The Sung Dynasty and Its Precursors 907-1279 (Denis Twitchett and Paul Jakov Smith, ed.) Standen, Naomi. 2005. “What Nomads Want: Raids, Invasions and the Liao Conquest of 947” in Mongols, Turks, and Others: Eurasian Nomads and the Sedentary World (Reuven Amitai and Michal Biran, ed.) Toqto’a (Tuotuo), et al. 1344. Liao Shi (History of the Liao).  See acast.com/privacy for privacy and opt-out information.

The Later Liang Dynasty is forced back onto the defense following the murder if its first two emperors by its third, coupled with the rise of the latest Prince of Jin, Li Cunxu, who is waging a war to restore the Tang regime. But he'll be forced to decide whether a restoration premised on putting himself on the throne rather than the old imperial clan can really be called a “restoration” at all. Time Period Covered: 915-926 CE Major Historical Figures: Later Liang Dynasty: Zhu Wen (Emperor Taizu) [d. 915] Zhu Youzhen (Emperor Mo) [r. 916-923] Later Tang Dynasty: Li Cunxu, Prince of Jin (Emperor Zhuangzong) [r. 923-926] Li Siyuan (Emperor Minzong) [r. 926-933] Crown Prince Li Zhizhi [d. 926] Former Shu Dynasty: Wang Yen (Emperor Houzhu) [r. 918-925] Liao Dynasty: Yelü Abaoji Kaghan (Emperor Taizu of Liao) [r. 907-926] Works Cited: Standen, Naomi. "The Five Dynasties" in The Cambridge History of China, vol. 5, Part 1: The Sung Dynasty and its Precursors, 907-1279.

Ruling as he did during the Five Dynasties period of Chinese history, the emperor Mingzong (r. 926-933) has not received the same degree attention from historians as have many of his counterparts. In From Warhorses to Ploughshares: The Later Tang Reign of Emperor Mingzong (Hong Kong University Press, 2015), Richard L. Davis provides readers with the first modern biography of Mingzong. Born Miaojilie, Mingzong grew up among his fellow Shatuo Turks and rose to become a leading commander of the forces of the Tang dynasty. After taking the throne in the aftermath of a military rebellion, he managed relations with other states with success and instituted a series of economic reforms designed to encourage trade. Though the territories of the Tang prospered during this period, peace was cut short by Mingzong’s death, with his dynastic line coming to a violent end less than a decade later. Davis’ book offers a window into a dramatic era in China’s past, one in which Mingzong’s reign stood out for its stability amidst the tumult. Learn more about your ad choices. Visit megaphone.fm/adchoices

Ruling as he did during the Five Dynasties period of Chinese history, the emperor Mingzong (r. 926-933) has not received the same degree attention from historians as have many of his counterparts. In From Warhorses to Ploughshares: The Later Tang Reign of Emperor Mingzong (Hong Kong University Press, 2015), Richard L. Davis provides readers with the first modern biography of Mingzong. Born Miaojilie, Mingzong grew up among his fellow Shatuo Turks and rose to become a leading commander of the forces of the Tang dynasty. After taking the throne in the aftermath of a military rebellion, he managed relations with other states with success and instituted a series of economic reforms designed to encourage trade. Though the territories of the Tang prospered during this period, peace was cut short by Mingzong’s death, with his dynastic line coming to a violent end less than a decade later. Davis’ book offers a window into a dramatic era in China’s past, one in which Mingzong’s reign stood out for its stability amidst the tumult. Learn more about your ad choices. Visit megaphone.fm/adchoices

Ruling as he did during the Five Dynasties period of Chinese history, the emperor Mingzong (r. 926-933) has not received the same degree attention from historians as have many of his counterparts. In From Warhorses to Ploughshares: The Later Tang Reign of Emperor Mingzong (Hong Kong University Press, 2015), Richard L. Davis provides readers with the first modern biography of Mingzong. Born Miaojilie, Mingzong grew up among his fellow Shatuo Turks and rose to become a leading commander of the forces of the Tang dynasty. After taking the throne in the aftermath of a military rebellion, he managed relations with other states with success and instituted a series of economic reforms designed to encourage trade. Though the territories of the Tang prospered during this period, peace was cut short by Mingzong’s death, with his dynastic line coming to a violent end less than a decade later. Davis’ book offers a window into a dramatic era in China’s past, one in which Mingzong’s reign stood out for its stability amidst the tumult. Learn more about your ad choices. Visit megaphone.fm/adchoices

Ruling as he did during the Five Dynasties period of Chinese history, the emperor Mingzong (r. 926-933) has not received the same degree attention from historians as have many of his counterparts. In From Warhorses to Ploughshares: The Later Tang Reign of Emperor Mingzong (Hong Kong University Press, 2015), Richard... Learn more about your ad choices. Visit megaphone.fm/adchoices

Ruling as he did during the Five Dynasties period of Chinese history, the emperor Mingzong (r. 926-933) has not received the same degree attention from historians as have many of his counterparts. In From Warhorses to Ploughshares: The Later Tang Reign of Emperor Mingzong (Hong Kong University Press, 2015), Richard L. Davis provides readers with the first modern biography of Mingzong. Born Miaojilie, Mingzong grew up among his fellow Shatuo Turks and rose to become a leading commander of the forces of the Tang dynasty. After taking the throne in the aftermath of a military rebellion, he managed relations with other states with success and instituted a series of economic reforms designed to encourage trade. Though the territories of the Tang prospered during this period, peace was cut short by Mingzong’s death, with his dynastic line coming to a violent end less than a decade later. Davis’ book offers a window into a dramatic era in China’s past, one in which Mingzong’s reign stood out for its stability amidst the tumult. Learn more about your ad choices. Visit megaphone.fm/adchoices

This week we look at the Khitan people of the steppes. These people came from the lands between Manchuria and Mongolia. Their most famous son was Yelü Abaoji who took his people to great heights in the early 10th century. His Liao Dynasty in the north of present-day China ran concurrently with the Five Dynasties and Ten Kingdoms period (as well as the Song Dynasty) that resulted after the breakup of the Tang Dynasty. Learn more about your ad choices. Visit megaphone.fm/adchoices

This week we look at the Khitan people of the steppes. These people came from the lands between Manchuria and Mongolia. Their most famous son was Yelü Abaoji who took his people to great heights in the early 10th century.  His Liao Dynasty in the north of present-day China ran concurrently with the Five Dynasties and Ten Kingdoms period (as well as the Song Dynasty) that resulted after the breakup of the Tang Dynasty.

In today's final installment covering the history of the great Tang Dynasty, we look at its agonizing decline until 907 when it is pushed aside and another period of disunity sets in. Five Dynasties reign in the north, all short lived and not spectacular by any means. In the south, after the Tang falls you continue reading >> Learn more about your ad choices. Visit megaphone.fm/adchoices

In today’s final installment covering the history of the great Tang Dynasty, we look at its agonizing decline until 907 when it is pushed aside and another period of disunity sets in, the Five Dynasties reign in the north, all short-lived and not spectacular by any means.

Melissa Abbe, Independent Scholar

Melissa Abbe, Independent Scholar